kemandirian aparatur sipil negara (asn) melalui literasi keuangan islam, the west, stereotypes, barbarism, civilization, todorov . http://journal.uinsgd.ac.id/index.php/ijik https://creativecommons.org/licenses/by-sa/4.0/ portraying islam and the west │ portraying islam and the west │ kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 10 no. 1: 16-21 * copyright (c) 2020 iim suryahim et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: may 05, 2020; revised: july 23, 2020; accepted: july 24, 2020 modern dzikir and spiritual crisis iim suryahim1, uus putria2, muslim3 1universitas islam al-ihya (unisa) kuningan 2 stai siliwangi,bandung 3stai al hidayah bogor * corresponding author e-mail: iimsuryahim84@gmail.com abstract modern humans are more likely to be known as materialists and far from spiritual values. this study aims to determine the relationship of the qur'an's spirituality in overcoming the spiritual crisis of modern human life. this research uses qualitative methods or literature review. the results of this study indicate that in some studies, modern humans who are closer to the qur'an are mainly those who practice dzikir to live more mature spiritually. keywords: al-qur'an, dzikir, spiritual crisis. keyword: al-qur'an, dzikir, spiritual crisis introduction according to experts observing social problems, that the characteristics of modern society will experience existential frustration that is characterized by an excessive desire to rule (the will to power), looking for the pleasure of life (the will to pleasure), always wanting to hoard wealth (the will to money), do not know the time at work so do not have time to socialize (the will to work), and have a fairly high libido tendency (the will to sex). as a result of this disease, making life arid, empty and empty without purpose so that negative behaviors arise such as crime, violence, delinquency, suicide, murder, sexual relations out of wedlock, persecution, broken home, rape, drug addiction, divorce and sexual behavior distorted and various other moral crises as a result (rohmawati & ismail, 2017) many experts who lament this age as the century of human fall, because the soul of the people who blossomed as god's creatures is no longer found because the reality of their lives is only looking at the material and forgetting religion, although not rejecting god in oral form, but denying it in the form of behavior (goddess, 2017). every human being, even every family, seems to be meeting with the problem of a spiritual crisis. the impact of the institution that feels the most problems is the family, so to anticipate it requires intelligence and endurance of the family, namely with a religious approach by believing and obeying all the commands of god. according to the research of tamrin et al that dzikir is very good at lowering blood sugar (tamrin, widyaningsih, & windiyastuti, 2020). likewise with research ayu mesta rahayu which proves that there is an effect of dzikir on someone's resignation behavior (rahayu, 2019). nisa and anton also explained the function of the mosque which influenced the decline in spiritual crisis (khairuni & widyanto, 2018). this study presents data to see the function of dzikir in one's spiritual life, especially in humans modern humans, and for know the impact so we can study dzikir more deeply. spiritual calm is very necessary for humans people in the modern era like today, some problems often make a person experience depression and result in the emergence of choices to commit suicide, https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 1: 16-21 modern dzikir and spiritual crisis iim suryahim, rafiudin, uus putria issn 2302-9781 (online) │ 17 dzikir considered to help our spiritual power to avoid negative thoughts that make our hearts become not calm. research method this study uses a qualitative method. bodgan and taylor in moleong, define qualitative methodology as a research procedure that produces descriptive data in the form of written or oral words from people and observable behavior. book to study literature in studying all opinions and deepening understanding of the koran (moleong, 2012) from these definitions, it can be concluded that qualitative research is research that intends to understand phenomena about what is experienced by research subjects such as behavior, perception, motivation, action, and others. holistically, and using descriptions in the form of words and language, in a special natural context, and by utilizing various scientific methods (moleong, 2012). the data analysis method used is the qualitative descriptive miles and huberman. a method in qualitative data analysis is carried out interactively and takes place continuously until it is complete so that the data is saturated. a descriptive method is a method used in examining status, a group of people, an object, condition, and system of thought. qualitative method is a systematic method of scientific research on parts and phenomena and their relationship. results and discussion life is now in the modern era, an era where life gets ease and comfort with various technological advancements. technology helps someone in work, vacation, and even rest. working in one's office is helped by computer facilities and internet connections, farmers are helped by tractor machines in plowing land. according to the perspective of language 'spirituality' comes from the word 'spirit' which means 'soul' (achmad, layyinah, & rahman, 2019). and the term "spiritual" can be defined as a human experience in general from an understanding of meaning, purpose, and morality (budiyawanto, 2016). in a psychological dictionary, the word spirit means an immaterial substance or being, usually divine, which is given the nature of many human characteristics, strength, energy, energy, morals, or motivation (rois, 2019). spirituality in a broad sense is related to spirit. something spiritual has eternal truth related to human life. one aspect of being spiritual is to have a direction and purpose in life that continuously enhances one's wisdom and willpower to achieve a closer relationship with god. in other words, spirituality can answer what someone is. spirituality is an innate human need to connect with something greater than the human being. the term "something bigger than a human being" is something outside of human being and attracts a feeling for that person. spirituality is directed towards the subjective experience of what is existentially relevant to humans. spirituality not only pays attention to whether life is valuable but also focuses on why life is valuable. being spiritual means having more ties to things that are spiritual or psychological than things that are physical or material. spirituality is often associated with religion. but religion and spirituality have differences. religion is often characterized as an institution, individual beliefs, and practices. while spirituality is often international journal of islamic khazanah, vol. 10 no. 1: 16-21 modern dzikir and spiritual crisis iim suryahim, rafiudin, uus putria issn 2302-9781 (online) 18 │ associated with connectedness or inner feelings with god. spirituality is the belief that there is a nonphysical strength that is greater than self-power, an awareness that connects humans directly with god or whatever is called human existence (komarudin & hidayat, 2020) spirituality is the basis for self-esteem, values, morals, and ownership. spirituality is more a form of psychological experience that leaves a deep impression and meaning. while in children, the nature of spirituality is reflected in the unlimited creativity of broad imagination, and the approach to open and happy life. in his book duane schultz, maslow defines spirituality as a stage of self-actualization, in which a person is abundant with creativity, intuition, joy, joy, peace, tolerance, humility, and also has a clear purpose in life. according to maslow, spiritual experience is the highest peak that can be reached by humans and is an affirmation of its existence as a spiritual being. the highest human experience is the highest human need. maslow even stated that spiritual experience had crossed the hierarchy of human needs. maslow also argues that individual motivation does not lie in a series of movers, but rather focuses on hierarchy, certain higher needs are activated to expand lower and satisfying needs. to find out more about the existence of spirituality that has worked effectively or that spirituality has moved in a positive direction in a person, then to find out we need to pay attention to some of its characteristics. among them: 1. having these clear and strong principles and principles of life, a person becomes truly independent and will not be enslaved by anyone. he moves under the guidance and also the strength of the principle on which he is based. by sticking to the principle of universal truth, one can face life with spiritual intelligence. 2. choose the ability to deal with and utilize suffering and have the ability to deal with and surpass pain. suffering is a ladder to a more perfect level of spiritual intelligence. then there is no need to regret every event that happens to live. face all suffering with a smile and determination because they are part of the process towards personal maturation in general, both intellectual, emotional, and spiritual maturity. 3. able to interpret all the work and activities more in a framework and also a frame that is more class and meaningful. whatever human role is carried out by someone, everything must be carried out for the task of universal humanity, for happiness, calm, and mutual comfort. 4. have high self-awareness. consciousness is the most important part of spirituality because among the functions of god spot in the human brain is asking fundamental questions that question the existence of oneself. from this self-knowledge, one will get to know the purpose and mission of his life. even from this introduction, one can know god. it is undeniable that the progress of science and technology is increasingly felt by all people in all parts of the world. so that the world feels smaller, more globalized, and change continues to occur everywhere in every corner of life. this condition more or less contributes to life, so we need a handle that is eternal so as not to be dragged by the negative currents of globalization and modernization that may arise that is by holding on tightly to religion and running it continuously in life. broadly speaking, the picture of people's lives is currently experiencing a variety of shifts because it continues to race and work hard to meet their needs so that religion is less attention because it is always associated with the materialistic world. likewise with social life between people, almost only done when there are business interests or bring benefits in the form of material benefits. at least from this problem, it appears that international journal of islamic khazanah, vol. 10 no. 1: 16-21 modern dzikir and spiritual crisis iim suryahim, rafiudin, uus putria issn 2302-9781 (online) │ 19 modern society is experiencing a fall from its position of spiritual beings into material beings. so to restore human identity as god's most noble creatures, humans must return to the path of god by obedience to religion and by carrying out their duties properly. only in this way can humans find peace and comfort so that they do not experience existential frustration. modern society is very devaluing of science and technology, while religious understanding based on revelation is abandoned and lives in a secular state. they tend to pursue material needs and hedonistic lifestyles rather than think of a religion that is considered to have no role. such a society has lost its vision of divinity, blunted its vision of the reality of life and life. the progress that has occurred has penetrated in various aspects of life, both social, economic, cultural, and political. this condition requires individuals to adapt to changes that occur quickly and surely. but in reality, not all individuals can do it, so what happens is society or people who save a lot of problems due to inequality according to experts observing social problems, that the characteristics of modern society will experience existential frustration that is characterized by an excessive desire to rule (the will to power), looking for the pleasure of life (the will to pleasure), always wanting to hoard wealth (the will to money), do not know the time at work so do not have time to socialize (the will to work), and have a fairly high libido tendency (the will to sex). as a result of this disease, making life arid, empty and empty without purpose so that negative behaviors arise such as crime, violence, delinquency, suicide, murder, sexual relations out of wedlock, persecution, broken home, rape, drug addiction, divorce and sexual behavior distorted and various other moral crises as a result. many experts who lament this age as the century of the fall of man, because the soul of the people who blossomed as god's creatures is no longer found because the reality of their lives is only looking at matter and forgetting religion, although they do not reject god in oral form, but deny it in the form of behavior. every human being, even every family, seems to be meeting with the problem of a spiritual crisis. the impact of the institution that feels the most problems is the family, so to anticipate it requires intelligence and endurance of the family, namely with a religious approach by believing and obeying all the commands of god. with faith and obedience to god is an act of dzikir, because the meaning of dzikir is quite broad and includes including the implementation of activities based on faith. by dzikir, someone will get peace of mind because indeed allah directly mentions that dzikir brings peace. with calmness or serenity will bring out the sharpness of thought and analysis, which are the seeds that foster creativity. as revealed in a persian poem that says: "dzikir until your dzikir pops up fikr, and gives birth to one hundred thousand pure thoughts (andishah)" (nurcholis, 2012). a spiritual crisis marked by unrest, so that the writer is interested in revealing interpretations of verses that correlate dealing with unrest, one of which is a picture of a believer whose heart is at peace with the remembrance of allah; after death. (surat ar-ra'du [13]: 28-29). on this basis, the author limits his study to surah ar-radu verses 28-29. to express tranquility, the tranquility of the soul as an element of spirituality, in this case, the author describes several commentators in interpreting the ar-ra'du verse 28 verse that there is a correlation between dzikir and peace of heart. opinions of the commentators (interpreting scholars) as follows: opinions of abu sana 'syihabuddin al-sayyid mahmud afandi al-alusi international journal of islamic khazanah, vol. 10 no. 1: 16-21 modern dzikir and spiritual crisis iim suryahim, rafiudin, uus putria issn 2302-9781 (online) 20 │ the meaning of ُّ تَْطَمئِن here contains the interpretation of ُّوتسكنُّ تستقر which contains a stable and peaceful meaning. emphasis on the meaning of َُِّللّاُِّ بِِذْكر shows related to remembering that is still common, so that the affirmation of remembering to allah swt, meaning ُّالْقُلُوبُُّ تَْطَمئِن ُّ َللّاُِّ ِبِذْكرُِّ أَل namely remembering allah swt simply does not remember anything other than allah swt that is remembering from the things of the inclination to the nature of the world (al-alusi, n.d.). the opinion of abdullah ibn umar ibn muhammad ibn ali al-baidawi abdullah ibn umar bin muhammad ibn ali al-baidawi expressed his views in his interpretation. the meaning of َُِّللّاُِّ بِِذْكر remembers allah swt which has an impact on the peace of the heart, can be expressed in three ways: 1. by remembering the love of allah swt after his heart was overcome by anxiety and fear of him. 2. by remembering the evidence of his power which shows the totality of his essence. 3. by living up to his words contained in the qur'an (dardum, 2017). 4. opinions of muhammad ibn abi bakr ibn ayub ibn sa'd shamsuddin ibn qoyim al-jauziyah in his interpretation. lafadz ُّ تَْطَمئِن gives the term thuma'ninah which implies peace in the heart of something, the absence of anxiety and anxiety. it can be seen the impact of the famous saying "honesty brings peace, and lies bring unrest" ie honesty can appease listening to hearts, and there can be found peace of honesty. while lies have an impact on anxiety. this is as the hadith of the prophet muhammad saw: kindness is something that appeals to the heart. ie, peace of the heart, and loss of anxiety (al-jauziyah, n.d.). ibn qoyim interpreted that lafadz ُّللاُّ ذكر had two views: 1. lafadz ُّللاُّ ذكر which means that he remembers the servant of his lord. then from remembering it has an impact on the peace of the heart. when the heart is upset, anxious which is a reflection of a spiritual crisis in the soul, then the cure for it all is to remember god. 2. lafadz ُّللاُّ ذكر in question is the qur'an, allah has revealed the qur'an which by reading the qur'an can reassure hearts, hearts accompanied by faith and belief because the heart will not be at peace without faith and confidence. conclusion portraits of modern human life that are filled with daily life problems such as anxiety, anxiety, and life pressure can create a spiritual crisis. the condition is thick in this modern era so that patterns of handling are simpler namely dzikir which can reassure everyone's heart. references achmad, a., layyinah, r., & rahman, f. 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(2019). pengaruh zikir tarekat naqsyabandiyah terhadap perilaku tawakal: studi deskriptif di pondok pesantren al-quran al-falah 1 cicalengka, bandung. rahayu, ayu mesta. “pengaruh zikir tarekat naqsyabandiyah terhadap perilaku tawakal: studi deskriptif di pondok pesantren al-quran al-falah 1 cicalengka, bandung.” uin sunan gunung djati bandung, 2019.: uin sunan gunung djati bandung. rohmawati, a., & ismail, h. (2017). ziarah makam walisongo dalam peningkatan spiritualitas manusia modern. sumbula: jurnal studi keagamaan, sosial dan budaya, 2(2), 612–627. rois, n. (2019). konsep motivasi, perilaku, dan pengalaman puncak spiritual manusia dalam psikologi islam. jurnal progress: wahana kreativitas dan intelektualitas, 7(2). tamrin, t., widyaningsih, t. s., & windiyastuti, w. (2020). pengaruh terapi dzikir terhadap kadar gula darah sewaktu pada lansia diabetesi di wilayah kerja puskesmas lebdosari semarang. jurnal manajemen asuhan keperawatan, 4(1), 61–69. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 1: 53-60 doi: 10.15575/ijik.v12i1.16455 * copyright (c) 2022 mayurakshee gangopadhyay et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: december 15, 2021; revised: january 1, 2022; accepted: january 8, 2022 participation of muslim female students in online education: a survey mayurakshee gangopadhyay1*, shreyosi chatterjee2, rini patra3, jayita ash4, sanjana sarkar5 1-5department of human development, dum dum motijheel college, kolkata, india *corresponding author e-mail: psychologistm87@gmail.com abstract contemporary india is a primitive, patriarchal society of various feudal tribes. when we refer to caste in considering the education system to be secular in the sense, when dealing with minority participation, we must bear in mind the debate expressed by irfan ahmed that “the characterization of minorities is not just numbers but a comparative and powerless position vis-a-vis the majority community in a given government” . socio-religious issues dominate the understanding of minority female students and their participation in the education system while the existing considerations are subject to the internal affairs of the state; the current social conditions affected by the pandemic have changed and forced these conditions to be watched out for in order to create a global education system. using qualitavie and survey research methods. this study aims to take advantage of this global space to investigate the participation status of muslim female students and to identify areas for improvement. key words: participation, online education, muslim female students. introduction overcoming pandemic experience hundred years ago may be defined as ‘wisdom’ against the nature and its vulnerability; but being subjected to a pandemic of uncategorised reasons only interprets the human understanding in an isolated manner. žižek (2020) asseverated that this understanding “ultimately depends on our basic stunts toward human life”. with ‘extreme inequality’ and “commodified digitisation of our lives”, it is necessary to investigate about the procedure to protect basic rights of education (hussain, khan, & khan, 2018). while ‘everyday experiences evoke’ the ‘psychic intensities’ that awaken ‘memories, instinctual states, and vivid thoughts’ from which one postulates ‘a constellation of self experience at that very moment’, the person is concerned about his proclaimed association with the community. institutionalized education system adjudges all the students to receive unornamented and unpretentious knowledge so that they can affirmatively achieve their potential and will be able to play equitable role in the concerned federation. thus from an individual experience to a community facing constraints and restrictions in its practices, it is evident to look after the education of girl child in a society. in paris, 2002, unesco stated that “the educational process allows girls to take part in the community and household development because educated women exercise their right to participate both in political and economic decision-making of the community and the household” (unesco, 2022). in a conglomerate education system affixed by secular state defines its neutrality of rights by vouchsafing elbow room (abidi, 2015) for the minorities by corroborate condescending. with an imperious school of thought and toffee nosed orientation, the majority has always perpetuated the contents with a sense of dissociation for otherness (qureshi, tomar, & thomas, 2021). in india, females from islamic community with above fifty percent of literacy rate (2014, post sachar evaluation committee report) are now being compelled to receive education through e-learning. with majoritarian politics, involvement of several conflict of interests between minority groups and their https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 12 no. 1: 53-60 participation of muslim female students in online education: a survey mayurakshee gangopadhyay et.al issn 2302-9781(online) issn 2302-9366 ( print ) 54 │ approach towards nationality often instigates the prime numbers to play a role that is oppressive and by choice of means. while it is a fact that muslim women are governed by their religious personal law board which argues about the age of marriage of their children with other fellow societies, it may be considered that the discourse of marriage and education were never an idea of disagreement but to endorse encouragement. later in the colonial period, this has been propagated to introduce masculinity in the world of understanding as a superior existence. by asserting this as an observation, the present study looks after the female students from muslim community without attributing any religious facts or interpretation. on this basis this study aims to find whether female candidates from a specific community residing in a specific geopolitical area are experiencing any restraints in participation in online education system with other members (shahidul & karim, 2015). also this study narrow downs the conflicting measures from various dimensions of social oppression to only the peripheral experience of female students in home and in learning sessions. there is paucity in researches in this area. by finding few research gaps while reviewing the literature leads the present study to an aim to assess the participation of female muslim students in online education. the objectives of the study are as follows: 1. to study the participation of female muslim students in online education. 2. to study the perceived obligations in self experience during online education by the female muslim students. research method the basis of this research is survey research. we do this to see the number of participants, so that the type of survey research method is the best method for us to use. we distributed questionnaires to various students and analyzed the results of the questionnaire data into data conclusions and explained descriptively. samples a total of 25 muslim female students were chosen for data collection through purposive random sampling technique from various colleges and universities of india. the age range of the samples was from 12 years to 24 years. tools used for the purpose of the study a questionnaire on ‘online education: participation of female students’ in google form format was distributed among the samples. data analysis the collected data was analysed through the google form response diagrams through qualitative method ijik, vol. 12 no. 1: 53-60 participation of muslim female students in online education: a survey mayurakshee gangopadhyay et.al issn 2302-9781(online) issn 2302-9366 ( print ) │ 55 results and discussion result table 1. distribution of samples according to age source : processed by researchers ( 2022 ) from table 1, it can be seen that the age range of the respondents is from 12 years to 24 years. for the purpose of research their identity is kept to be confidential. their freedom of expression was not manipulated in any situation and this anonymous survey work is kept out of any institutional or religious influence. table 2. proportion of samples according to area of living source : processed by researchers ( 2022 ) table 2 denotes that among the samples 36% resides in urban area and 68% resides in rural area of india. table 3. response on feeling comfortable in online class source : processed by researchers ( 2022 ) from table 3 it can be seen that 92% of the respondents feel comfortable in attending online classes whereas 8% of the respondents do not feel comfortable in attending online classes. ijik, vol. 12 no. 1: 53-60 participation of muslim female students in online education: a survey mayurakshee gangopadhyay et.al issn 2302-9781(online) issn 2302-9366 ( print ) 56 │ table 4: response on support of family in online education source : processed by researchers ( 2022 ) table 4 denotes that 88% families support online mode of education whereas 12% families do not support online mode of education. table 5: response on family’s opinion about the future source : processed by researchers ( 2022 ) table 5 shows that 100% of the families think that there is future left even after pandemic that the girls should not get married. table 6: response on feeling of domination in online class source : processed by researchers ( 2022 ) table 6 shows that 92% of the students have not felt any kind of domination in online classes while expressing their views or asking questions. but 8% of the students have felt domination while expressing their views or asking questions during online classes. ijik, vol. 12 no. 1: 53-60 participation of muslim female students in online education: a survey mayurakshee gangopadhyay et.al issn 2302-9781(online) issn 2302-9366 ( print ) │ 57 table 7: response on gender equality in online class source : processed by researchers ( 2022 ) table 7 showed that 80% of the respondents feel that online classes support gender equality whereas 20% of the respondents feel online classes do not support gender equality. table 8: response on gender discriminating comment in online class source : processed by researchers ( 2022 ) from table 8 it can be said that 92% of the female students have not faced any gender discriminating comment in online classes but 8% of the respondents have faced so. table 9: response on experience on sexual abuse during online class source : processed by researchers ( 2022 ) ijik, vol. 12 no. 1: 53-60 participation of muslim female students in online education: a survey mayurakshee gangopadhyay et.al issn 2302-9781(online) issn 2302-9366 ( print ) 58 │ table 9 shows that 96% female students have not experienced any sexual abuse during online classes but 4% of the respondents have faced sexual abuse during online classes. table 10. response on eagerness to continue online class source : processed by researchers ( 2022 ) from table 10 it is clear that 56% female students wish to continue with the online mode of education whereas 44% do not wish to continue with it. discussion in the first decade of twenty first century few interventions of first world countries into islamic states were justified by the propaganda of protecting muslim women’s basic rights which included education as well. from that time it has been accepted widely that “muslim women become intelligible only as actors that stand in opposition to their religion, culture and family” (khurshid, 2016). in a way the definition of empowerment through education went through a series of manipulation to interpret religious ideology and practices against the education system. thus minorities, to be specific islamic communities were obliged to segregate themselves in a more constraint space where they can be educated with maintaining one’s religious identity. these constraints are a continuous effort behind the echoes of oppression (chatterjee, 2020; sarkar, 2008) that made muslim girl students to be uncomfortable in the educational process. the present study has found that this tendency prevailed in online classes also. india, a nation with 15% of girl student drops out at the national level with the highest in a state at 33%; the main reason is an argument between infrastructural facilities versus early marriage. it is to be believed that the increase in the drop out ratio is mainly because parents want their daughters to do household things and have babies. let us assume that these may be the reasons behind lack of family support in online education which has denoted a significant margin in the present study. but there are many layers to it. as the present study also has found that lack of family support does not really mean that their family want them to get married; as all the respondents have agreed to this point, there might be few unresolved issues which can play the dominant role. with 28046 reported cases of rape indicating 77 rape cases everyday and 3,71,503 reported cases of crime against women, 14.2% muslim minority population ijik, vol. 12 no. 1: 53-60 participation of muslim female students in online education: a survey mayurakshee gangopadhyay et.al issn 2302-9781(online) issn 2302-9366 ( print ) │ 59 may feel that the prevailing oppression might come to their daughters as a rights of domination practiced by patriarchal majoritarian society. as the present study has found that significant number of respondents has faced domination while expressing their view and opinion (jaffe, lee, huang, & oshagan, 1999) in online classes they feel online classes are not always giving equal opportunity to the female students by promoting a sense of gender inequality through plural domination (lewis, 2007; vatuk, 2021). they have also experienced gender discriminatory comments and sexual abuses which are the most two beneficial ways to make a female student feel subjectively unwanted. with the rapid changing social atmosphere, insecurity of life and economy affected by pandemic, disrupted social redressal systems in the institutions allowed all these beneficiaries of education system to face and suffocate with contradistinctive objections and compelled them to grow unwillingness for online classes that the present study have found in large numbers. implication towards a growing scientific educational system that engrosses developmental values for not only any specific prepositions but for all and which is inclusive in nature may should not be compartmentalized and sensitized in exchange of necessities created by the state. the world has seen colonial days that believed in a broken system where dividing societies was much easier to convince their inability. famous writers including tagore believed that this broken world can be fixed and altered by more broken parts that are segregating by communal values. but this present study with accepting all debates considers education system is an open space to gain knowledge for attaining empowerment irrespective of any social conditions while it is a fact that muslim female students are restricted by religious constraints (minault, 1998) as well as domination of the majority, they need to be included in study of the benefit of online education system and this has to be approached by a separate manner as an effect of age old segregated system. the reasons behind lack of family support of a muslim female student may be varied from community groups. by focusing the dropout rate of muslim female students should not be categorised as an immediate effect of early marriage but many of them are continuing their education after marriage (venkatesh & morris, 2000). there are possibilities of an insensitive system which demands availability of infrastructure in student’s home that might they do not have, access of audio-visual medium which may not be appropriate for many households, orientation and understanding regarding a mass learning environment that she might lack and other communication barriers (ally & fahy, 2005). the present study was aimed to investigate the basic parameters of acceptance of online classes and few observations without any pre-specified conditions. there are scopes to reinvestigate by going through these parameters where possibilities of debate over the reasons may be contextualised for the development of muslim female students. this study indicates large group of unwilling students who do not wish to continue their study in online mode and for that reason there are possibilities of more dropouts in future, if the institutions do not address them by person or through system. the indicative numbers of respondents are only a sample through which this study implied specific tendencies for further evaluation in different circumstances. conclusion this study is restricted to fundamental questions about educational rights of muslim female students but not exposed to minority conflicts and identities in debate with institutional establishments. ijik, vol. 12 no. 1: 53-60 participation of muslim female students in online education: a survey mayurakshee gangopadhyay et.al issn 2302-9781(online) issn 2302-9366 ( print ) 60 │ findings should be considered as reflecting tendencies and not as a derivation of ineffectiveness in online mode of education. present researchers believe that the world have to adopt a global education policy not limited to accessibility issues; to constitute and share uniform universal substantial values related to empowerment, development and well-being. thus this study provides scope to put emphasis on the isolated arguments related participation of muslim female students as well as to contribute for an enriched and equitable education policy. references abidi, a. (2015). educational marginalization of muslim girls: a study on the role of state and religion. iosr journal of research & method in education, 62–68. ally, m., & fahy, p. (2005). learning style in online interaction in distance education. indian journal of open learning, 14(1), 15–33. chatterjee, p. (2020). the nation and its fragments. princeton: princeton university press. hussain, m., khan, m. a., & khan, f. a. (2018). educational status of muslim women in india: issues and challenges. scholars journal of arts, humanities and social sciences, 6(3), 311–316. jaffe, j. m., lee, y.-e., huang, l.-n., & oshagan, h. (1999). gender identification, interdependence, and pseudonyms in cmc: language patterns in an electronic conference. the information society, 15(4), 221–234. khurshid, a. (2016). empowered to contest the terms of empowerment? empowerment and development in a transnational women’s education project. comparative education review, 60(4), 619–643. lewis, a. (2007). australian women’s online experiences: why e-learning doesn’t necessarily guarantee an inclusive or egalitarian communication space. the international journal of learning, 14(2), 81-89. minault, g. (1998). secluded scholars: women’s education and muslim social reform. new delhi: oxford university press. qureshi, n., tomar, a., and thomas, a. (2021). virtual classrooms: challenges handled by the schools and muslim girls in covid-19 times: a study of 10 muslim managed schools of vadodara. interwoven: an interdisciplinary journal of navrachana university, 4(1), 1-18. sarkar, m. (2008). visible histories, disappearing women. duke university press. shahidul, s. m., & karim, a. (2015). factors contributing to school dropout among the girls: a review of literature. european journal of research and reflection in educational sciences, 3(2). unesco (2002). education for all monitoring reports. paris: unesco. retrieved from https://en.unesco.org/gem-report/report/2002/education-all-world-track on 2nd january, 2022. vatuk, s. (2021). “schooling for what? the cultural and social context of women’s education in a south indian muslim family” in women’s education and family structure in india. new york: routledge, 135-164. venkatesh, v., & morris, m. g. (2000). why don’t men ever stop to ask for directions? gender, social influence, and their role in technology acceptance and usage behavior. mis quarterly, 115– 139. žižek s. (2020). pandemic!: covid-19 shakes the world. uk: john wiley and sons. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 10 no. 1: 22-26 * copyright (c) 2020 iman sucipto et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: may 05, 2020; revised: july 30, 2020; accepted: july 31, 2020 response of islamist ond holders of sunda wiwitan against wedding a different religion iman sucipto1*, yana mulyana2, yudi guntara3 1 uin sunan gunung djati bandung 2 stai al falah cicalengka bandung 3 sekolah tinggi ilmu dakwah (stid) sirnarasa, ciamis, jawa barat * corresponding author e-mail: imamsucipto23@gmail.com abstract the purpose of this study was to determine the response of a pair of followers of islam and sundanese wiwitan to interfaith marriages in cigugur. this research uses descriptive analysis method with a qualitative approach. whereas the framework for thinking uses the grand theory of joachim wach, middle of the ninian smart theory and the applicative theory of phenomenology of edmund husserl. the results showed that the response of interfaith marriages was as follows: interfaith marriages were a hidden truth, embodiments of compassion, differences were a necessity, human rights, feelings of tumarima, strong mentality, and not recognition but understanding. keywords: islamic religion, interfaith marriages, sundanese wiwitan, response introduction the unitary state of the republic of indonesia (nkri) is one of the countries with a pluralist and diverse ethnic composition in the world (firdaus, 2014). the nation, which is spread over 13,000 large and small islands, consists of hundreds of ethnicities, religions, cultures and customs, and speaks hundreds of unique regional languages. this makes the orientation of regional culture and life outlook also varied. all aspects of socio-cultural diversity that makes indonesia a nation with a high level of diversity. atho mudzakir explained that the plurality of indonesian society has a characteristic characterized by its vertical and horizontal characteristics . vertical characteristics are another picture of the structure of indonesian society that shows the existence of a stratified and stratified social layer in society. horizontal characteristics can be seen in the existence of social entities that have a number of differences that are considered equal in the social structure of society, such as differences in race, ethnicity, customs, traditions, and religion (st aisyah, 2014). among the religions in indonesia, local religion is the religion whose dynamics are studied the most. there are a number of local belief systems in java, such as sundanese wiwitan. central sundanese wiwitan is in cigugur kuningan, west java. according to the population data of cigugur village on december 31, 2017 there were 7,394 people or people or around 2,324 households. in cigugur live various ethnicities, such as sundanese, javanese, madurese, batak, malay or minang, bugis or makassar, east or maluku or papua. cigugur based on religion, 4,434 followers of islam, 2,706 catholics, 277 christians, 2 hindus, 4 buddhists, and believers or dawa javanese religion, or sundanese wiwitan 184 people. based on ethnic and religious diversity, interfaith marriages took place in cigugur. surely this is worth investigating how the response of the muslim and sundanese wiwitan couple is related to this matter. several studies have discussed about interfaith marriages, including the legality of interfaith marriages in law number 01 of 1974 concerning marriage and law number 23 of 2006 concerning https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 1: 22-26 response of islamist ond holders of sunda wiwitan against wedding a different religion iman sucipto, yana mulyana, yudi guntara issn 2302-9781 (online) │ 23 marriage. this research was conducted by yunus & aini (2020), other than that some other studies such as research by lokawijaya & mulati (2019) which discusses interfaith marriage seen from law number 1 of 1974 and research by nurlizam (2019) which sees interfaith marriage through the view of the koran and the law. these studies are related to interfaith marriages in indonesia in various perspectives, there are also studies whose object is cigugur. seeing that research, it is known that from the many studies on cigugur, there hasn't been any literature that discusses how the adherents of islam and sundanese wiwitan in cigugur to marriages of different religions. and that will be the differentiator of this research with other research. methodology research on social phenomena (ahimsa-putra, 2012), or social research (social research), in general is more aimed at finding an understanding (understanding, verstehen) that is intact to the phenomenon under study. while this research uses descriptive analysis methodology and supported theory (sugiyono, 2013), (1) the main theory is universal (gerand theori), (2) intermediate theory which is to explain the research problem (middle theori, (3) applicative theory to explain the operationalization of theory and problem objects research (apply theori) the theoretical scheme that will be built in this study: in accordance with the framework of thinking that will be discussed below as an approach to research theory. furthermore, the researcher will explain the three uses of the theory, namely: figure 1. research thinking framework results and discussion frofile cigugur brass, west java cigugur village is a village located in kuningan district, west java. the village is a holiday destination in kuningan, tourists can come from cities outside the kuningan district but from other areas phenomenon interfaith civic engagement religious dialogue and the construction of harmony between religious communities phenomenological analysis the response of interfaith married couples international journal of islamic khazanah, vol. 10 no. 1: 22-26 response of islamist ond holders of sunda wiwitan against wedding a different religion iman sucipto, yana mulyana, yudi guntara issn 2302-9781 (online) 24 │ as well, where the lives of the cigugur kuningan people mostly work as farmers because agricultural life is suitable for those whose fields are paddy fields and fields so that the work is the economic support. in the village of cigugur there are some beliefs but these streams of belief do not make them hate each other but they always respect each other and respect the trust of the people who follow and coexist peacefully until now (yusuf, 2014). there are several traditions of the cigugur community to always maintain peace in their area such as holding a seren taun ceremony, which is owned by sundanese agrarian community which aims as gratitude for the blessings they receive. tolerance and pluralism can be seen in the funeral procession in the village of cigugur where every community who died was divided into groups of their respective beliefs. the entry of christianity which became one of the religions in the village of cigugur even added diversity in the village including in the field of livelihood (syaripulloh, 2014). islam islam is a perfect religion, whose main mission is to make humans a creature of noble character. to achieve this, allah (swt) sent the prophet muhammad accompanied by the koran as a guide for muslims who are reflected by his noble character, as uswatun hasanah, as explained in the koran: َح ٌ ْسَوة ُ ِ أ ه ي َرُسوِل اَّلل ِ ْم ف ُ ك َ ل َ ان َ ك ْ د َ ق َ ا ل ً ِثير َ ك َ ه َر اَّلل َ ك َ ِخَر َوذ ْ َيْوَم اْل ْ َوال َ ه َيْرُجو اَّلل َ ان َ ِلَمْن ك ٌ ة َ َسن "indeed, the prophet (s) is a good role model for you (that is) for those who hope for (the mercy) of allah and (coming) on the day of resurrection and he often mentions allah. "(surat al-ahzab [33]: 21) indonesia is a country with a majority of islamic society (paridi, 2019), islam itself has determined what things are forbidden and in the permits that we used to debut is halal and haram. in the context of islamic interfaith marriages are still being debated which leads to the polytheists and ahl-al-kitab that already exist in the qur'anic text. there are several views about marriages that convert to religion which states that the religion of islam is perfect and the existing regulations in the koran are final and are final that is also strengthened by verses of the koran such as an.nahl: 89. but those who accept interfaith marriages are based on religious texts do not stand alone without the interference of space and time (misrawi, 2010). the purpose of space time here is in the interpretation of the verses of the koran should be studied more deeply based on the context and time as well as the meaning to be explained in it sundanese wiwitan sundanese wiwitan can be said also with local religion or can also be called the flow of belief, this belief is believed to have existed even since the discovery of major religions such as islam, hinduism, buddhism and others (indrawardana, 2014). judging from the syllable "sunda wiwitan" consists of two words: sundanese and wiwitan. the term 'sundanese' can (according to p. djatikusumah) be interpreted in three basic conceptual categories, namely: (1) philosophical: sundanese means bodas (white), clean, light, beautiful, good, beautiful, good and so on; (2) ethnicity: sundanese means or refers to the sundanese tribal community that god created as well as other tribes and nations on earth. in this case related to sundanese culture which is inherent in the ways and characteristics of sundanese people; (3) geographical: sunda means referring to the naming of an area based on a world map from the past to the territory of indonesia (the archipelago), namely as the level of the 'greater sunda' region (the greater sunda islands) covering a large set of islands (sumatra, java, madura, kalimantan) and 'lesser sunda' (the lesser sunda islands), which are a series of smaller islands located east of java (bali, lombok, flores, sumbawa, sumba, roti, etc. wiwitan can also be interpreted as a origin, therefore sundanese wiwitan can international journal of islamic khazanah, vol. 10 no. 1: 22-26 response of islamist ond holders of sunda wiwitan against wedding a different religion iman sucipto, yana mulyana, yudi guntara issn 2302-9781 (online) │ 25 also be interpreted as a beginning starting from the beliefs formed from philosophical, ethnic and geographical. some of the teachings in sunda wiwitan such as teaching the concept of god, humans and mystics towards human beings senjati, pikukuh tilu and customary law, marriage and death. in perihih teachings teachings from the sunda wiwitan creed contains a single beginning of the end so sawaji which means the beginning of one, the end of being together / united. where the flow of this belief considers that marriage is not only as worship and proves love for the universal god but is a way that makes humans able to maintain offspring, protect nature to get the perfection of life. the response of muslims and sundanese wiwitan to different marriage marriage islam and the beliefs of sunda wiwitan have some responses to interfaith marriages, in islam there are two responses that still do not allow interfaith marriages and some are still in doubt while in sunda wiwitan it can be concluded that in sunda wiwitan considers that marriage is a the beginning to unite the two men and women which aims to maintain the serenity and preserve nature in order to achieve a perfect life, in marriage in the sunda muslim sect and islam must still have permission from the parents of the bride and groom which with the agreement then the couple can proceed to the next stage. in islam marriage is also a worship where there are separate rules in islamic law, the similarity of the meaning of islamic religion and sundanese beliefs, both believe that marriage is a worship which forms a physical and spiritual bond between men and women (atabik & mudhiiah, 2016). wedding between adherents of islam and adherents of the flow of belief has also often occurred and in its implementation the result of deliberation and agreement between the two traditional and cultural parties which will be followed. the difference in the process of marriage between the religion of islam and the sundanese faith stream is in the kabul consent process. the response of interfaith marriage couples found with interfaith marriage is a hidden truth, embodiment of affection, difference is a necessity, human rights, a feeling of homage tumarima, strong mentally, and not of recognition but of understanding conclusion this study can be concluded that the response of interfaith marriages between islam and sunda wiwitan in cigugur argues that interfaith marriages are a hidden truth, the embodiment of affection (feeling the gift of love), difference is a necessity, human rights, a sense of tumarima, strong sense of tumarima, strong mentally, and not acknowledgment but understanding. with the results of these studies, it can add to the scientific treasures and references for researchers to participate in the same research, the same object or develop the research on different variables and locations. references ahimsa-putra, h. s. (2012). fenomenologi agama: pendekatan fenomenologi untuk memahami agama. walisongo: jurnal penelitian sosial keagamaan, 20(2), 271–304. atabik, a., & mudhiiah, k. (2016). pernikahan dan hikmahnya perspektif hukum islam. yudisia: jurnal pemikiran hukum dan hukum islam, 5(2). firdaus, m. a. (2014). eksistensi fkub dalam memelihara kerukunan umat beragama di indonesia. kontekstualita: jurnal penelitian sosial keagamaan, 29(1), 145717. indrawardana, i. (2014). berketuhanan dalam perspektif kepercayaan sunda wiwitan. melintas, 30(1), 105–118. international journal of islamic khazanah, vol. 10 no. 1: 22-26 response of islamist ond holders of sunda wiwitan against wedding a different religion iman sucipto, yana mulyana, yudi guntara issn 2302-9781 (online) 26 │ lokawijaya, a. f., & mulati, m. (2019). analisis penetapan pengadilan negeri surakarta no. 46/pdt. p/2016/pn. skt terkait perkawinan beda agama ditinjau berdasarkan undang-undang no. 1 tahun 1974. jurnal hukum adigama, 2(2), 434–458. misrawi, z. (2010). pandangan muslim moderat: toleransi, terorisme, dan oase perdamaian. penerbit buku kompas. nurlizam, n. (2019). pernikahan beda agama dalam perspektif al-quran dan hukum positif di indonesia. jurnal ulunnuha, 8(2), 267–290. paridi, a. (2019). implementasi program pengembangan karakter islami melalui program tahfidz. khazanah pendidikan islam, 1(1), 12–21. st aisyah, b. m. (2014). konflik sosial dalam hubungan antar umat beragama. jurnal dakwah tabligh, 15(2), 189–208. sugiyono. (2013). metode penelitian pendidikan pendekatan kauntitatif, kualitatif dan r&d. bandung: alfabeta. syaripulloh, s. (2014). kebersamaan dalam perbedaan: studi kasus masyarakat cigugur, kabupaten kuningan, jawa barat. sosio-didaktika: social science education journal, 1(1), 64–78. yunus, f. m., & aini, z. (2020). perkawinan beda agama dalam undang-undang nomor 23 tahun 2006 tentang administrasi kependudukan (tinjauan hukum islam). media syari’ah, 20(2), 138–158. yusuf, a. s. (2014). kerukunan umat beragama antara islam, kristen dan sunda wiwitan: studi kasus kelurahan cigugur kecamatan cigugur, kuningan-jawa barat. kemandirian aparatur sipil negara (asn) melalui literasi keuangan received: may 05, 2020; revised: july 24, 2020; accepted: july 26, 2020 available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 10 no. 2: 27-33 the dynamics of the role of the nahdlatul ulama social movement in responding to social change saepulah1*, lina herlina2, unang fauzi3 123uin sunan gunung djati bandung * corresponding author e-mail: drsaepulah@gmail.com abstract the purpose of this study is to uncover sociological and cultural conclusions about community dynamics in various dimensions. the method used in this research is to conduct a literature review relating to the historical trajectory of nahdhatul ulama (nu) as a primary data source. besides, an analysis of various data and information obtained from literature and journals as a source of secondary data. based on the results of data and information processing, it is concluding that nu, as a social organization in the religious, social movement, has a significant contribution to the socio religious dimension. contributions include spiritual, social, educational, environmental, and economic preservation, including improving communication between scholars, improving the quality of islamic schools, selecting books studied in islamic boarding schools, and establishing bodies to support agricultural activities and muslim trade. keywords: contribution, improvement, nahdlatul ulama, religious introduction nahdlatul ulama (nu) is the largest islamic organization in indonesia. as a mass-based organization, nu is unique and not the same as other organizations. one indicator of the uniqueness of this mass organization is the strong influence of public founders in their circles, both in the form of the importance of normative fatwas and phenomenological views. the force turned out to have a significant impact on the shift in orientation from the primordial to practical interests. this is indicated by the emergence of new political parties from the nu organization, which initially aimed to accommodate the interests of nu (herdiansah, 2017). but in the subsequent development, the presence of political parties formed by nu did not adequately represent the interests of the nu masses. the undeniable reality is that public figures from nu circles are more rooted than political identity(syukur, 2011). this condition has been exploited freely by the leaders of political parties through legislative lobbying efforts to several nu figures. the implication can be seen from the distribution of nu cadres in various political parties, both nationalist and religious, both as opposition parties and supporters of the authorities. other facts outside the government, the role of nu organizations both as an institution and the strength of the masses have contributed significantly to efforts to counter ideology. in the socio cultural field, nu has made quite progressive breakthroughs, including improving communication between scholars, improving the quality of islamic schools, selecting books(luthfi, 2017). nu's gait in conducting a solemn service to this nation, was marked as a representation of nu's pace in balancing social dynamics in society. nu's movement in an effort to respond to this social phenomenon has been widely stated by previous researchers, such as lutfi who explained about nu's efforts in consolidating its cadres * copyright (c) 2020 saepulah et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. http://journal.uinsgd.ac.id/index.php/ijik mailto:drsaepulah@gmail.com https://creativecommons.org/licenses/by-sa/4.0/ issn 2302-9781 (online) 28 │ international journal of islamic khazanah, vol. 10 no. 1: 27-33 the dynamics of the role of the nahdlatul ulama social movement in responding to social change saepulah, lina herlina, unang fauzi through mentoring human resources, developing and improving institutional quality, as well as conducting a comprehensive analysis of the literature that is often used in the nu mass environment. then in his research, syukur explained the charisma of nu figures who have high selling power in life and political events both at the local and national levels. herdiansyah explained the movement and progress of nu in the political field. the difference between this research and previous research lies in the focus of study that leads to social and religious movements. the consideration is because the problems faced by this nation are more visible impacts. while previous research focused more on institutional and policy issues, it did not touch the effect of the system. methodology this research uses a sociological analysis approach, which is studying the literature and analyzing those related to the nu religious movement. in this study, researchers continue to move between the three components of analysis with data collection activities during the data collection process and also after the data collection takes place. consistent with this analysis technique, if there is a lack of data for the stability of the conclusions, the researcher will return to the location to collect data supporting the end. discussion and results nu was founded on january 31, 1926, in surabaya by a group of prominent scholars who were mostly leaders of the pesantren. among those present at the meeting of the leaders of the pesantren were k.h. hasyim asy’ari, k.h. wahab hasballah, k.h. bisri syamsuri, k.h. ridwan, k.h. nawawi, and k.h. doromuntaha(ridwan, 2008). nu aims to fight for traditional islam, especially the pesantren world. in the 1920s, it was indeed rapid islamic modernism and succeeded in attracting many muslims in these areas. if in egypt and turkey the reform movement arises due to political awareness of their backwardness from the west, in saudi arabia the wahabi movement appears to wrestle with the internal problems of muslims themselves, namely reform of monotheism and conservation in the field of law which they say has been undermined by khurafat and polytheism which hit muslims. while in indonesia, there were growing national and religious social organizations aimed at advancing the lives of the people, such as budi utomo (may 20, 1908), the islamic society (november 11, 1912), and then followed by muhammadiyah (november 18, 1912). these things have aroused the enthusiasm of some indonesian muslim youth to form educational and da'wah organizations, such as nahdatul wathan (resurrection of the motherland), and taswirul afkar (portrait of thought). the two organizations were jointly initiated by k.h. abdul wahab hasbullah and mas mansur. this organization was the forerunner of the birth of nu(paralihan, 2019). at the same time, the abolition of the caliphate in turkey and the fall of the hijaz into the hands of ibn sa'ud, who adhered to wahabiyah in 1924, triggered open conflict in indonesian muslim society. in 1802 in minangkabau, an understanding of islam emerged with a wahabi style led by h. m. poor, and this led to the pros and cons of the traditions. also, in 1913 ahmad surkati founded al-irshad, and in 1923 persis was established. martin van bruinessen said that the birth of nu was a defensive reaction to the various activities of the reformist group(van bruinessen & wajidi, 1994). international journal of islamic khazanah, vol. 10 no. 1: 27-33 the dynamics of the role of the nahdlatul ulama social movement in responding to social change saepulah, lina herlina, unang fauzi issn 2302-9781 (online) │ 29 these changes disturbed most javanese scholars, including k.h. wahab hasbullah. he and like-minded scholars realized and made efforts to fight the movement. k.h. hasyim asy'ari (1871 1947) a kyai from the pesantren tebuireng, jombang, east java, who was the most respected javanese scholar, agreed to their request to form nu in 1926 and he became its first chairman or ro'is akbar. nu developed rapidly during the period before the world war. in 1933, membership was recognized to be around 40,000, and in 1938 it increased to 100,000 with 99 registered branches. in 1934, ansor's youth wing organization was founded. four years later (1938), muslimat nu was formally established together with the establishment of the ma'arif educational institute. initially, nu was established as jam'iyyah diniyah or religious organizations. the organization will serve religious, social, educational, and economic activities, including increasing inter-cleric communication, improving the quality of islamic schools, selecting books to be studied in islamic boarding schools, and establishing bodies to support agricultural activities and muslim trade(bukhari, 2014). during the colonial period, both the dutch occupation (1926) 1942) and the japanese occupation (1942-1945). since 1930 nu joined with islamic organizations opposing colonial government regulations, which were considered to be hostile to islam. besides that, nu also supported the formation of gappi (association of indonesian political parties) and its call to form the indonesian parliament in 1939 (van bruinessen & wajidi, 1994). at the beginning of its establishment period, nu prioritized the formation of unity among muslims to oppose the dutch colonial(hemay & munandar, 2016). to unite muslims, k.h. hasyim asy'ary launched an invitation to join by establishing a confederation, majlis islam a'la indonesia (miai), which was formed in 1937. the founding of this organization basically invited all components of the nation to fight against the dutch invaders with a cultural struggle pattern to achieve independence. during the japanese occupation, nu, as a religious organization, also opposed all forms of colonialism, including k.h. hasyim ash'ary (as rois akbar at the time), was jailed for refusing to honor the japanese emperor by bowing to the east at certain times. more specifically, nu conducted a series of struggle programs. the struggle program is directed to fulfill three main objectives, viz: 1.) rescuing islamic aqidah from shintoism, especially the seikerei teachings imposed by japan. 2.) tackling the economic crisis as a result of the east asian war in collaboration with all components of the national movement to break away from all forms of colonialism. 3.) in october 1943, a federation of islamic organizations was formed to unite muslims, which was named majlis syuro muslimin indonesia (masyumi)(paralihan, 2019). in august 1944, nu initiated the formation of shumubu (office of religious affairs) for the intermediate level, and the office of religious affairs for the regional level was named shumuka. furthermore, since 1945, nu entered formal politics as an organizational element of the masyumi islamic party. next, because masyumi was dominated by modernists, in 1952, nu left masyumi. then nu transformed itself into an independent party into the third-largest election participant in the 1955 election by obtaining 18% of the vote (only 4% difference in the first place). nu maintained this level of support in the next election in 1971. it also participated in each cabinet from 1953-1971(van bruinessen & wajidi, 1994). on september 7, 1944, japan suffered the defeat of the east asian war so that the japanese government would grant independence for indonesia. for this reason, the indonesian independence preparatory agency (bpupki) was formed. bpupki consists of 62 people, including nu leaders (k.h. wahid hasyim and k.h. masykur). furthermore, international journal of islamic khazanah, vol. 10 no. 1: 27-33 the dynamics of the role of the nahdlatul ulama social movement in responding to social change saepulah, lina herlina, unang fauzi issn 2302-9781 (online) 30 │ nu was also involved in the "panitia sembilan," which formulated state philosophy. in this small committee, nu represented by k.h.wahid hasyim. the results agreed based on the state regarding "godhead," coupled with the phrase " with the obligation to run islamic sharia for adherents." this decision is known as the "jakarta charter." but then, to maintain the integrity and unity of the nation, k.h. wahid hasyim proposed that the jakarta charter be replaced by " ketuhanan yang maha esa". on september 16, 1945, the dutch army (nica) arrived back in indonesia, intending to regain control of indonesia. seeing this threat, nu immediately convened a plenary session of the big management on october 22, 1945. at the meeting, the "jihad resolution" was issued, which obliged muslims, especially nu members, to raise their weapons against the dutch and their friends who wanted to re-colonize indonesia. the resolution of this jihad was indeed an inspiration for the arousal of the fighting spirit of surabaya in the november 10, 1945 incident. in the period 1960-1966, nu appeared to be a force against communism. this is done by forming several organizations, such as banser (multi-purpose ansor barisan), lesbumi (muslim cultural arts institute), pertanu (nu peasant association), and others. on october 5, 1965, nu demanded the dissolution of the pki. nu started politics since joining with other islamic community organization entities by forming masyumi, chaired by k.h. wahid hasyim. then nu became an independent political party in the 1955 election. according to fealy and barton throughout the sukarno period, nu gained a reputation for its flexible and accommodating political views. during the 1950-1960s, nu often changed its governmental policies to maintain its position in the government. significant events that show that nu approved the dissolution of parliament and approved guided democracy from 1957 to 1959. during the pki uprising in 1965, nu cooperated with the army in the bloody elimination of the indonesian communist party and played a role in supporting the new order under the leadership of general suharto (van bruinessen & wajidi, 1994). during the old order of the nu also played a role in first, the holding of the election even in this election, nu won 45 seats in parliament (dpr). second, the issuance of government regulation number 10: limiting the economic activities of foreign entrepreneurs and encouraging indigenous entrepreneurs to develop. third, the idea of the establishment of the istiqlal mosque by k.h. a. wahid hasyim (then minister of religion) and approved by president soekarno. fifth, the realization of the translation of the qur'an into indonesian by the minister of religion, prof. k.h. syaifuddin zuhri. sixth, the organization of the musabaqah tilawatil qur’an (mtq) activities initiated by the minister of religion k.h. m. dahlan. seventh, the cancellation of the formation of the "four-leg cabinet" (pni-pki-masyu-mi-nu), direct resistance to pki actions in all fields. the culmination of nu's opposition to the pki was the failure of the pki g30s. nu was listed as the first political party to propose to president soekarno that the pki dissolved. nu instigated this assertion on october 5, 1965, when indonesian people were still skeptical about who was the architect of the g30s pki (gerakan 30 september partai komunis indonesia). according to fealy and barton, although initially, nu was a close associate of the new order regime, nu soon realized that she was a victim of the political de-islamization of the new order. nu subjected to various restrictions and intimidation during the 1971 election. in 1973, nu forced to fuse with three other islamic parties to form the united development party (ppp). during this period, nu was in opposition to the government. nu's involvement in politics came to a halt in 1984. international journal of islamic khazanah, vol. 10 no. 1: 27-33 the dynamics of the role of the nahdlatul ulama social movement in responding to social change saepulah, lina herlina, unang fauzi issn 2302-9781 (online) │ 31 the reason was that nu was increasingly marginalized in ppp and exhausted from government pressure, pushing nu out of ppp and returning to its original status as a religious, social organization. since then, new leadership emerged within nu with its leading figure k.h. achmad siddiq and abdurrahman wahid. they stated that nu returned to the 1926 khittah, with more concentration on religious, social activities(van bruinessen & wajidi, 1994). at the moment, the dynamics of nu in the state are very pronounced, ranging from supporting to opposing the government. but nu is more concerned with religious, social movements because it returns to the khittah as a mass organization and is no longer a political party. in the end, nu was more flexible in taking its attitude and movements in building the nkri. mitsuo nakamura, through his writings entitled "radical traditionalism: semarang semarang conference note," clearly explains the political change of nu from 'opportunists' in the era of guided democracy (soekarno) to radicalism in the new order. according to mitsuo, the attitude of the nu organization depends very much on whether it feels that the existing political and social conditions are generally excellent or antipathic to islamic values. for this reason, nu can work together with the sukarno regime, which guarantees concessions to islam, but opposes the suharto regime, which they consider repressive and anti-islamic(van bruinessen & wajidi, 1994). nu, which is the largest islamic mass organization in indonesia, initially preferred a neutral stance before suharto's resignation. but this attitude then changed after the great nahdlatul ulama board (pbnu) issued a view to responding to the reform process that took place in indonesia, which is known as reform reflection. this reform reflection contains eight points of the statement of attitude from pbnu, namely: 1. nahdlatul ulama has a moral responsibility to help keep reform going in a more appropriate direction, 2. national reconciliation carried out must be aimed at re-knitting ukhuwah wathaniyah (national brotherhood) and designed towards the structuring of a more democratic, honest and just national system and state, 3. reform should not be stopped in the middle of the road so that it can reach the establishment of a new order in the life of the nation, 4. delivering a wide range of ideas presented should be done with great care, full of wisdom and based on a shared commitment and the will to avoid their imposition, 5. cases of human rights violations in the past must be addressed wisely and responsibly, 6. the tni must stand above all groups, 7. the eradication of kkn must be done thoughtfully and not only for certain groups, 8. monopolistic practices in indonesia should be eradicated in any economic practices. the role of nu in the post-reform era is very complicated in the political context. it seems that there is great hope to restore the glory of nu in the past. however, it is still too heavy if nu transformed into a political party. nu finally established the pkb, where pkb expected to be the only party that accessed the pbnu as well as the nahdhiyyin citizen party. at its peak in 1999-2000, all nu residents were proud because one of their cadres became the president of the republic of indonesia, namely k.h. abdurrahman wahid. but this did not last long because of pressures from the central axis coalition to bring down gus dur(fernandes, 2019). after that event, pkb, by its development, seemed to be running on its own, sometimes even crossing with structural nu. between pkb and nu began to look less harmonious, for example, pkb sacked its chairman matori international journal of islamic khazanah, vol. 10 no. 1: 27-33 the dynamics of the role of the nahdlatul ulama social movement in responding to social change saepulah, lina herlina, unang fauzi issn 2302-9781 (online) 32 │ abdul jalil (for participating in signing abdurrahman's reduction with another party) who disagreed with this. the nu-pkb discrepancy was heightened when nu nominated hasyim muzadi as megawati vice president (2004), but precisely at that time, the pkb supported wiranto wahid from golkar, continued in the second round pkb election supporting sby-jk. however, despite the dynamics of nu in the political context, nu played an active role in anticipating radical movements originating from the islamic community itself or from outside and within the country. to anticipate this in 2012, nu formed laskar aswaja to respond to concerns about religious-based radicalism. the handle used by nu so far has maintained the understanding of ahlus sunnah wal jama'ah (aswaja), which is adapted to the culture of the society in the frame of nationalism and the unitary republic of indonesia. prevent radical movements through da'wah movements and physically when forced to with the aswaja warriors. this was among the roles of nu in counteracting radicalism. conclusion during the colonial period, there were two periods, namely the netherlands and japan. nu residents, the majority of whom are from pesantren, are fighting against the invaders. during the independence period, one nu figure who was a member of the bpupki participated in formulating the basis of the state, especially in the first precept. during the period of maintaining independence, nu held a jihad resolution, namely supporting the freedom of the republic of indonesia from the invaders. during the old order, nakamura called nu "opportunist," but nu also played a role in holding the first elections in indonesia. during the new order era, according to nakamura, it was 'radical' by returning to the khittah and no longer being a political party but as an islamic organization. during the reform period, it was a momentum for nu to improve itself. in the post reform era, the dynamics of attraction between the nu-pkb color the nu history sheet in addition to nu also continuing to develop themselves until now. from the discussion above, it can be concluded that the sociological and cultural contribution to the dynamics of the society in the nu religious movement can be illustrated that in politics, nu has a moral responsibility to oversee the reform agenda and maintain national stability with a variety of approaches in accordance with nu's mass culture. this research, of course, is not an absolute conclusion, so it is still very open for subsequent researchers to conduct further studies. at least to provide one solution in providing correction to nu as an institution that is active in the social and religious fields. references bukhari, s. a. (2014). kebangkitan etnis menuju politik identitas (a. bainus (ed.)). yayasan pustaka obor indonesia. fernandes, a. (2019). politik identitas dalam pemilu 2019 : proyeksi dan efektivitas. centre for strategic and international studies, 1, 1–10. https://www.csis.or.id/publications/politik identitas-dalam-pemilu-2019-proyeksi-dan-efektivitas hemay, i., & munandar, a. (2016). politik identitas dan pencitraan kandidat gubernur terhadap perilaku pemilih. jurnal politik universitas nasional, 12(1), 1737–1748. http://journal.unas.ac.id/politik/article/view/163 herdiansah, a. g. (2017). politisasi identitas dalam kompetisi pemilu di indonesia pasca 2014. jurnal bawaslu, 3(2), 169–183. https://jurnalbhumi.stpn.ac.id/index.php/jb/article/view/121 luthfi, a. n. (2017). sejarah dan revitalisasi perjuangan pertanian nahdlatul ulama melawan http://journal.unas.ac.id/politik/article/view/163 international journal of islamic khazanah, vol. 10 no. 1: 27-33 the dynamics of the role of the nahdlatul ulama social movement in responding to social change saepulah, lina herlina, unang fauzi issn 2302-9781 (online) │ 33 ketidakadilan agraria. bhumi: jurnal agraria dan pertanahan, 3(2), 145–159. https://doi.org/https://doi.org/10.31292/jb.v3i2.121.g122 paralihan, h. (2019). islam dan demokrasi: menguatnya politik identitas ancaman kemanusiaan di indonesia. aqlania jurnal filsafat dan teologi indonesia, 10(1), 63–83. https://doi.org/http://dx.doi.org/10.32678/aqlania.v10i01.2109 ridwan, n. k. (2008). nu dan neoliberalisme : tantangan dan harapan menjelang satu abad (f. mustafid (ed.)). lkis. syukur, a. (2011). islam, etnisitas, dan politik identitas: kasus sunda. miqot: jurnal ilmu-ilmu keislaman, xxxv(no.2 juli-desember 2011), 407–426. https://doi.org/https://doi.org/10.30821/miqot.v35i2.15 van bruinessen, m., & wajidi, f. (1994). nu: tradisi, relasi-relasi kuasa, pencarian wacana baru. lkis. http://dx.doi.org/10.32678/aqlania.v10i01.2109 kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 2: 125-132 doi: 10.15575/ijik.v12i2.17709 * copyright (c) 2022 mohamed lachaari and mustapha benmahane this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: april 10, 2022; revised: may 29, 2022; accepted: june 14, 2022 capital structure impact on classical and islamic banks profitability: evidence from moroccan context mohamed lachaari1*, mustapha benmahane2 1,2largess fsjes chouaib doukkali university, av. des facultés, el jadida 24000, morocco *corresponding author e-mail: mohamed.lachaari@gmail.com abstract the focus of this paper is to clarify how capital structure affects moroccan banks profitability and to answer the question about the impact of the participative banks introducing into the moroccan banking system on bank’s profitability. thus, the sample concerns, on one hand, data from 2007 until 2018 about the most important moroccan banks regarding their market share and the collected data is analyzed using ols regression. therefore, in this work we introduce the participative banks data into the model to see how it behaves. our findings show an increasing relationship between banks profitability and debt ratio with acceptable indicators. therefore, leverage would be preferable to equity under study’s specific conditions, which means that bank’s profitability is generally related to bank’s capital structure. although, when participative banks data are included we observe capital structure has no important effect on banks profitability in spite of the fact that the model is still significant. keywords: profitability, capital structure, participative banks, return on equity, equity ratio. introduction in the context of financial and banking changes, banks are awake to the constraints that affect their structures and policies (orazalin & mahmood, 2018). in this case, the banking and financial system is considered as the fundamental institution that guarantees the secured intermediation between lenders and borrowers (caselli, corbetta, cucinelli, & rossolini, 2021). hence, the introducing of islamic banks into the moroccan banking and financial system should have an important impact on banks policies and practices. moreover, banks must take into consideration all factors, which affect their profitability. therefore, moroccan banking has been already adapted to basel ii and iii regulation about banking risk management and rating that would be able to make banks more competitive in order to attain the best profitability (derbali, 2021). furthermore, the question is how islamic banks recently introduced in moroccan banking system can affect the moroccan banks profitability. according to the literature, the capital structure, and consequently, the cost of capital has an influence on the financial profitability (baker & wurgler, 2015). indeed, the question to ask is: how firm’s profitability can be affected by its capital structure. this question leads us to set an empirical study about relationship between the banks profitability and the capital structure using a comparative analysis between classical and participative banks. the purpose of this work is to analyze how the equity and debt proportion, measured by own funds ratio, impact the banking profitability, measured by the return on equity. the used sample concerns, on one hand, data from 2007 until 2018 about the most important moroccan banks regarding their market share, on other hand, the available data of participative banks recently introduced into moroccan banking system in 2017. where from the search results of previous research we found the profitability of classical banks is generally related to the bank’s capital structure (boussaada & hakimi, 2020; hachimi, salahddine, & housni, 2017; hoque & pour, 2018). although, when participative banks data are included, we observe https://creativecommons.org/licenses/by-sa/4.0/ mailto:mohamed.lachaari@gmail.com ijik, vol. 12 no. 2: 125-132 capital structure impact on classical and islamic banks profitability: evidence from moroccan context mohamed lachaari, mustapha benmahane issn 2302-9366 ( print ) issn 2302-9781 (online) 126 │ that the islamic banks capital structure has no important effect on their profitability. even though, the model is still significant. to cover the shortcomings of previous research in this area, we have divided this paper into four parts: first, we present a summarized literature review about capital structure impact on firm value, starting by a presentation of traditional view in the theory of finance, and then we discuss a modigliani and miller (modigliani & miller, 1958) irrelevancy theory and modern theories, which are in contrast with modigliani & miller. thus, we set the methodological approach with main hypotheses form theoretical model to be validated by an econometric model using data of the most important islamic, and classical moroccan banks regarding their market share. then, we show the results statistical analysis. at the end, we discuss our finding with general conclusion. research method our methodology focuses on a comparative approach between the impact of the capital structure on profitability of classical banks and that of participative banks by choosing a positivist paradigm. the purpose is to verify if the debt advantage compared to equity financing is still suitable, by studying the impact of the capital structure measured by own funds/liability on moroccan banks profitability measured by return on equity. first, we applied an econometric model based on a linear least square regression by using panel data on stata application. the panel data concerns most important moroccan classical banks that represent over 75% of market share during the period 2007-2018. then, we add the available participative banks data, until december 2018, into the model in order to see their impact on the relationship between the capital structure and the banking profitability. indeed, and according to the literature review, following hypothesis would be set: 1. h1: there is no relationship between the debt ratio and the banks profitability. 2. h2: there is on one hand a relationship between the debt ratio and the banks profitability, and on the other hand the introducing of participative banks has an impact on the banking profitability. 3. h3: there is on one hand a relationship between the debt ratio and the banks profitability, and on the other hand the introducing of participative banks has no impact on the banking profitability. the first hypothesis is supported by the modigliani and miller theoretical model known as “irrelevancy theory” with the conclusion of neutrality between the financial structure and the firm value. however, the majority of literature confirms that there is a relationship between the debt ratio and the firm value (myers, 1984). the econometric model is following roei = β*cstructi + c + έ. such as: 1. roei (return on equity: net earnings after taxes/equity), equal: standard deviation of banking market index; 2. cstruct (equity ratio: own funds/total liability), equal: standard deviation of banking market index; with i: a bank, c: constant and έ: the standard error. results and discussion theoretical and conceptual framework the traditional financial theory based on the assumption of pure market in an environment where information is perfect and market mechanisms are efficient in a world of free initiative, argue that debt is always preferable to equity because the interest rate is generally lower than the internal rate of return. in contrast with the traditional theory, modigliani and miller1 affirmed that the firm’s financial profitability, ijik, vol. 12 no. 2: 125-132 capital structure impact on classical and islamic banks profitability: evidence from moroccan context mohamed lachaari, mustapha benmahane issn 2302-9366 ( print ) issn 2302-9781 (online) │ 127 under efficient capital market assumptions, is independent on its capital structure. consequently, the cost of capital or the internal rate of return is still unchanged despite of the firm’s financial decision. therefore, the firm profitability is independent on its capital structure and cost of capital. however, modern authors bring out their conclusions in contrast of mm propositions (modigliani & miller, 1958). then, they argue that the firm profitability depends on financing choice between equity and debt, so they affirm that the cost of capital is one of the most important factors of financing decision. therefore, the search for an optimal financial structure leads to favoring the costless mode of financing (el ouafy & ed-dafali, 2014). although, other models affirm that there is not a debt target ratio or a proportion of debt over equity, which is preferred by all firms, and then, all financial choices depend on the firm specific situation (chang, chen, & dasgupta, 2019). nevertheless, according to the same theory, debt financing is still preferable to equity if there is not a considerable risk of bankruptcy (yapa abeywardhana, 2017). bavoso (2022) defined bank as a business with a certain production function associated with the provision of intermediation services. indeed, he finds that an increasing of the bank external financing capital (from monetary market) due to a change in monetary policy such as the interbank rate evolution has a significant and positive impact on the bank's profitability (ho & saunders, 1981). in the 70’s years, a new change occurs within the banking system, this change brings out the islamic banks who provide crucial updates to the concept of banking intermediation, and then islamic banks as classical ones have many similarities with the firm purpose and characteristics. in spite of their same purpose of financial intermediation and their similar organizational framework, islamic and classical banks have different business models as explained in the two following figures: figure 1: islamic banks business models source: process by author ijik, vol. 12 no. 2: 125-132 capital structure impact on classical and islamic banks profitability: evidence from moroccan context mohamed lachaari, mustapha benmahane issn 2302-9366 ( print ) issn 2302-9781 (online) 128 │ figure 2. classical banks business models source: process by author according to figure 1 and figure 2, we observed that the two business models are quite different, the islamic business model is based on real market business intermediation, but classical business model is based on credit relationship between lenders and borrowers. most important studies about a higher islamic banks performance indicate that high loan-to-asset ratios lead to a higher profitability, everything else is equal (salman & nawaz, 2018). data analysis before introducing of participative banks in table 1 and fugure 2, we observe a negative correlation (dependence) between return on equity as proxy or banking profitability and equity ratio as proxy of capital structure. table 1. descriptive statistics variable obs mean std. dev min max roe 48 .1148125 .0481796 .0398 .2311 cstruct 48 .0966625 .0301703 .0415 .1485 table 2. correlations roe cstruct roe 1.0000 cstruct -0.5039 1.0000 ijik, vol. 12 no. 2: 125-132 capital structure impact on classical and islamic banks profitability: evidence from moroccan context mohamed lachaari, mustapha benmahane issn 2302-9366 ( print ) issn 2302-9781 (online) │ 129 figure 2. capital structure effect on banking profitability as presented in figure 2, we observe a negative effect of equity/total liability ratio on roe (return or equity). then, more equity ratio is important; more the relationship becomes linear with an important dependency in reciprocal way. ols model table 3. ols model source ss df ms mode .027699672 1 .027699672 residual .081400341 46 .001769573 total .109100013 47 .002321277 roe coef. std. err. t p>|t| 95% conf. interval cstruct -.8046538 .2033789 -3.96 0.000 -1.214034 -.3952732 _cons .1925923 .0205754 9.36 0.000 .1511762 .2340085 note. 1. number of obs = 48 2. f 9 1, 46) = 15.65 3. prob > f = 0,0003 4. r-squared = 0.2539 5. adj r-squared = 0.2377 6. root mse = .04207 we can also observe in table 3 a negative and significant relationship between equity ratio and roe (β = -0.7858). however, the equity ratio may not explain perfectly all roe variance (r² = 0.2656). the model maybe acceptable (α<0.05) under abstraction and conditions. ijik, vol. 12 no. 2: 125-132 capital structure impact on classical and islamic banks profitability: evidence from moroccan context mohamed lachaari, mustapha benmahane issn 2302-9366 ( print ) issn 2302-9781 (online) 130 │ data analysis after introducing of participative banks: on the table 4, we report the stylized facts about islamic and classical banks roe and equity ratio variables . table 4. descriptive statistics variable mean std. dev min max roe .0901396 .0894467 -.207065 .231105 cstruct .145933 .1883341 .0414564 1.94688 table 5: correlations roe cstruct roe 1.0000 cstruct -0.5968 1.0000 in table 5, we observe a negative correlation (dependence) between return on equity as proxy or banking profitability and equity ratio as proxy of capital structure. furthermore, we observe that the plot below draws the trend of islamic banks profitability which is seem to be nonlinear and no significant in contrast with the classical banks profitability line. figure 3. capital structure effect on banking profitability as presented in figure 3, we observe a negative effect of lever age ratio on classical banks profitability. then, more equity ratio is important; more the relationship becomes linear with an important dependency in reciprocal way. however, this conclusion cannot be applied to participative banks profitability because the relationship between participative banks leverage and their r.o.e is not linear. ijik, vol. 12 no. 2: 125-132 capital structure impact on classical and islamic banks profitability: evidence from moroccan context mohamed lachaari, mustapha benmahane issn 2302-9366 ( print ) issn 2302-9781 (online) │ 131 ols model table 6. all panel ols model source ss df ms mode .151017737 1 .151017737 residual .273019774 52 .00525038 total .42403751 53 .008000708 roe coef. std. err. t p>|t| 95% conf. interval cstruct -.2834308 .052848 -5.36 0.000 -3894781 -.1773836 _cons .1315015 .0125183 10.50 0.000 .1063817 .1566214 note. 1. number of obs = 54 2. f 9 1, 46) = 28.76 3. prob > f = 0,0000 4. r-squared = 0.3561 5. adj r-squared = 0.3438 6. root mse = .07246 we can also observe in table 6 a negative and significant relationship between equity ratio and roe (β = -0.2828). however, the equity ratio may not explain perfectly all roe variance (r² = 0.3550). the model maybe acceptable (α<0.05) under abstraction and conditions. discussion as a result, we can conclude that the debt financing is preferable to the equity since we have already observed that an increase in the proportion of equity over debt provides a less profitability measured by the roe (hunjra, ijaz, chani, irfan, & mustafa, 2014). though, the model is still significant with p value less than 5%. although, the capital structure is not able to explain the return on equity behavior because there are other variables which are ignored in order to focus on the closer relationship between the roe and the equity ratio. even though, our model confirms the positive effect of the debt financing on the classical banks profitability or return on equity. however, the islamic banks profitability does not fit to the model due to the lack of data from islamic banks. the result concerns especially the specific context of the banking sector and circumstances of the present empirical work. the second hypothesis is verified under our study results only for classical banks and not for islamic banks because of their operating losses due to the structural costs of starting investments and their small market in comparison with classical banks because of the recent introducing of participative banks into the moroccan banking system (hachimi et al., 2017; hanieh, 2015). hence, we must wait for more islamic banks financial data, during the following years, for next studies. at the end, we observe that when the equity ratio varies in the reciprocal way with bank profitability, the debt ratio varies in the same direction with the profitability. so, the debt financing can be considered as preferable to the equity under study’s specific conditions, such factors and variables affecting the return on equity are ignored. conclusion the question of this paper is one of the most problematic discussions in financial theory which is still difficult to be resolved. in fact, our findings are significant in terms of the negative impact of equity on the profitability. although, the research study has limitations in terms of the lack concerning moroccan ijik, vol. 12 no. 2: 125-132 capital structure impact on classical and islamic banks profitability: evidence from moroccan context mohamed lachaari, mustapha benmahane issn 2302-9366 ( print ) issn 2302-9781 (online) 132 │ participative banks data, it is also expected that in the farther research we will examine other factors and variables outside this study that are thought to influence moroccan banks profitability. references baker, m., & wurgler, j. 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(2018). the financial crisis as a wake-up call: corporate governance and bank performance in an emerging economy. corporate governance: the international journal of business in society. salman, a., & nawaz, h. (2018). islamic financial system and conventional banking: a comparison. arab economic and business journal, 13(2), 155–167. yapa abeywardhana, d. (2017). capital structure theory: an overview. accounting and finance research, 6(1). kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 10 no. 2: 105-114 * copyright (c) 2020 nur wahyudi this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 7 april 2020; revised: 26 april 2020; accepted: 29 july 2020 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi department of islamic education management, sekolah tinggi agama islam denpasar bali, indonesia e-mail: nurwahyudi@staidenpasar.ac.id abstract this journal presents one of the thoughts of contemporary islamic scholars, namely prof. dr. wahbah al-zuhaili. he is known to be very representative in judging every contemporary issue. his thinking is positioned as the basis of sharia for buying and selling shares. an understanding of the law of buying and selling shares will be answered by analyzing the thoughts of prof. dr. al-zuhailiy, which is stated in his book, al-mu'āmalah al-māliyah al-mu'āshirah. two questions in this research are: how does prof. dr. wahbah al-zuhailiy in the sale and purchase of shares? and how is the actualization of the thinking of prof. dr. wahbah al-zuhailiy in the sale and purchase of shares? data collection is done using library research as the theoretical basis. after the primary and secondary data are collected, an in-depth analysis of the data sources uses deductive and inductive approaches. the conclusion obtained is that buying and selling shares is analogous to the concept of shirkah and muḍārabah (muḍārabah musyarākah) contracts. in modern language, it is called musharakah mushamah. actualization of the thoughts of prof. dr. wahbah al-zuhailiy in buying and selling shares is to provide syar'iy rules in it so that the transaction is legal according to shari'ah. keywords: wahbah zuhayli, sale and purchase, stocks transaction. introduction the discussion of halal-haram law in buying and selling shares is still debatable to this day. some people consider that buying and selling shares is forbidden because it contains many elements of fraud (selasi, 2018). in addition, buying and selling shares will only open up more rampant disobedience when the shares being traded are shares of companies managing sectors that have been forbidden by sharia from the start—for example, gambling companies, casinos, the entertainment industry, and the like. some groups justify buying and selling shares because buying and selling shares is a collaboration between the company and the purchaser of shares (asra, 2020). this is somewhat similar to the term muḍārabah in the books of fiqh. these two groups of pros and cons will be very difficult to reconcile and harmonize because they remain adamant in the arguments and arguments they put forward. the problem is that sometimes the practitioners of islamic law themselves are too quick to judge something without knowing something in detail and in-depth. therefore, sometimes they judge a case only halfheartedly or in other languages "just to their knowledge". this may also occur in judging the sale and purchase of shares. it could be that a practitioner of islamic law justifies buying and selling shares without knowing the ins and outs of buying and selling shares as a whole. as a result, the legal decisions that are issued will also be problematic if they are applied to all types of buying and selling shares. concerning fiqh, buying and selling shares needs to be viewed from the perspective of fiqh so that the law of buying and selling shares can be transparent. is it haram or halal? this view of fiqh is important because it is in fiqh that god's laws are manifested. fiqh is a set of rules that are strongly suspected of coming from god so that humans obey them so that humans are not reckless in acting in all aspects of their lives, both in the fields of mu'amalah, social, cultural, political, especially in the field of worship (thalib, 2018). https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 2: 105-114 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi issn 2302-9781 (online) 106 │ from this framework of thinking, it is necessary to have a comprehensive understanding of the islamic view on buying and selling shares. therefore, this article will present one of the thoughts of contemporary islamic scholars, namely the thoughts of prof. dr. wahbah al-zuhaili. prof. dr. al-zuahili is the leading fiqh scholar in this century. two questions that are tried to be answered in detail are how did prof. dr. wahbah al-zuhailiy in the sale and purchase of shares? and how is the actualization of the thinking of prof. dr. wahbah al-zuhailiy in the sale and purchase of shares? from this research, it is hoped that it will be useful. specifically, it can provide scientific information to readers more broadly and in-depth about the sale and purchase of shares and their laws in the view of fiqh. in general, it can contribute thoughts to the treasures of science, especially in the mu'amalah chapter. the study in this study can also be a source of inspiration for practitioners of islamic law in the field of mu'amalah fiqh to conduct other studies or as a follow-up to this research. theoretical framework according to sapto raharjo, the definition of shares in the general public is securities that are instruments of proof of ownership or participation of individuals or institutions in a company (raharjo, 2006). fakhruddin, with different editors, defines shares with, "shares are securities that show the ownership of an investor (the buyer of shares) in a company" (fakhruddin, 2008). from these two definitions, it can be seen that when someone has bought shares of a company, it means that he has invested as much capital into the company as the number of shares he has purchased. a company issues stock to increase capital (juliati, 2015). if a company has sold shares to the public or the public, the company is called a go public company. in a sense, the company is no longer a company owned by certain individuals or groups but has become a publicly owned company that invests through the purchase of shares. stock transactions are carried out in securities or securities. these securities are called the capital market or stock exchange. in indonesia, capital markets or stock exchanges are located in two major cities: jakarta (jsx, jakarta stock exchange) and surabaya (surabaya stock exchange)(‘daftar bursa efek’, 2017). however, in its development, currently, a scriptless system (paper/certificate) has been implemented at the jakarta stock exchange where the form of ownership is no longer in the form of shares bearing the name of the owner, but in the form of an account (account) in the name of the owner or scripless shares. so transaction settlement will be faster and easier because it does not go through letters, forms, and complicated procedures. fakhruddin describes this form of stock with a condition: if an investor owns shares, then it is written that he owns several shares in the account. this is very similar to a bank customer who has a certain amount of money in his account (fakhruddin, 2008). shares in this form have many advantages, including: 1. can prevent the emergence of stock counterfeiting. shares in the form of paper or certificates are very easy to forge. 2. paper-shaped stocks are likely to have physical defects, such as torn, unclear, and others. in contrast to stocks in the form of accounts that are safe from physical defects. 3. stocks in the form of accounts are safer from theft. 4. paper stocks take up space to store them. this of course, is not practical (fakhruddin, 2008). international journal of islamic khazanah, vol. 10 no. 2: 105-114 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi issn 2302-9781 (online) │ 107 as a reciprocal of ownership rights to shares of a company, shareholders have several rights in the company. according to fakhruddin, there are at least 4 rights that can be obtained by shareholders (fakhruddin, 2008): 1. the right to benefit from the profits earned by the company. the procedure for profitsharing in this stock investment will be explained in a separate sub-chapter. 2. rights to assets in the company. shareholders are the owners of the company. thus, shareholders have rights to the assets owned by the company. in a sense, if the company goes out of business one day, the shareholders are entitled to the company's remaining assets. 3. voting rights in the general meeting of shareholders (gms). each shareholder has voting rights in the general meeting of shareholders. each share has one vote (one share, one vote). thus, each shareholder can express their vote (agree or not) on the agenda in the gms. in this case, of course, the more shares owned, the greater the opportunity for shareholders to vote for a meeting agenda. for example, the agenda to approve the distribution of company profits, the appointment of new directors, and other decisions. 4. the right to transfer share ownership. in this case, shareholders have absolute rights to transfer share ownership by selling shares or transferring their rights to other investors. jaka e. cahyono also stated four rights of shareholders. in theory, according to him, shareholders have the right to management of the company, the right to property, the right to determine fundamental contracts, and the right to pre-emptive securities (cahyono, 2002). what is meant by the last right is that the shareholder can buy, if he wants, any new shares issued by the company. as a consequence of the rights acquired by the shareholders of a company, the shareholders are burdened with several responsibilities. according to frans satrio wicaksono, an expert in the company's legislation, the shareholders are not personally responsible for the company's engagements. shareholders are also not responsible for the company's losses that exceed the value of their shares. however, shareholders may be personally liable in the event of the following (wicaksono, 2019): 1. the requirements to obtain the status of a company legal entity have not been or are not fulfilled; 2. shareholders, either directly or indirectly, use the company solely for their interests; 3. shareholders are involved in unlawful acts committed by the company; and 4. either directly or indirectly, shareholders violate the law by using the company's assets, resulting in the company's assets being insufficient to pay off the company's debts. with the advancement of telecommunications technology, stock trading can be done only through a computer connected to an internet network. no distance limitation, something that would have been impossible ten or twenty years ago. easy and practical (sihombing, 2008). therefore, currently, there are two types of share buying and selling transactions. first, buying and selling shares online is now the latest alternative for stock investors who are far from the location of the jse or bes. for security, it is still a problem. however, all securities companies (brokers) with online trading facilities already use 128-bit secure sockets layer (ssl) encryption technology. this technology has an encoding capability to generate a random number code of 128 international journal of islamic khazanah, vol. 10 no. 2: 105-114 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi issn 2302-9781 (online) 108 │ bits long. in other words, the guarantee of safety is very convincing. second, buy and sell stocks manually meanwhile, for manual transactions by telephone, both customers who want to buy and customers who want to sell their shares must place the order through the intermediary of a trader on the stock exchange floor. through these traders, transactions will occur. meanwhile, the settlement of transactions for this manual system takes place outside the trading floor. the following is an image of a manual stock sale and purchase transaction. in terms of dividend priority rights (profit), shares are divided into common stock and preferred stock (pratomo & nugraha, 2009). 1. common stock a. represents ownership claims on the income and assets of the company. b. common stockholders have limited liability. if the company goes bankrupt, the maximum loss borne by the shareholders is equal to the investment in the shares. c. the common stockholder gets a variable profit. the amount of dividends given depends on the size of the company's profits. d. this common stock is usually traded in the capital market. 2. preferred stock a. shares that have the characteristics of a combination of bonds and common stock can generate fixed income (such as bond interest) and can not bring results, as investors want. b. similar to ordinary shares because they represent equity ownership, are issued without a maturity date written on the share sheet and pay dividends. c. the similarity with bonds is that there is a claim on previous profits and assets. the dividends are fixed for the stock's life, have redemption rights, and are convertible to common stock. d. preferred stock is not traded on the capital market. profit-sharing in stock investment is one of the rights that shareholders must obtain. the distribution of this profit term in the stock world is known as "dividend". this dividend is paid as long as the company makes a profit. thus, if later the company does not make a profit or even suffers a loss, the dividend will not be distributed to shareholders. the distribution of dividends must obtain the approval of the shareholders at the gms. the nominal amount of dividends distributed depends on the size of the company's profit. of course, each shareholder receives different dividends based on how many shares they have. for example, a company will distribute dividends of rp. 100 per share. in this case, if an investor owns 1000 shares, they get a profit of 100 thousand; if he has 27,000 shares, he gets rp. 2,700,000; and so on (fakhruddin, 2008). results and discussion according to prof. dr. wahbah al-zuhailiy, stock (السهم) is linguistically equivalent to the words al-haẓẓu (part), al-naṣīb (part) or aḥadu al-asyyā' (one part of many parts). meanwhile, according to the term, al-zuhaili defines shares with: international journal of islamic khazanah, vol. 10 no. 2: 105-114 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi issn 2302-9781 (online) │ 109 زِئَِة َوقَابَِلٍة لِلتََّداُوِل ِِبلطُُّرِق التََّجارِيَِّة وَ ِعَبارٌَة َعن َ ِف ُصُكو ٍك ُمَتَساِويَِة ال ِقي َمِة َغْي ِ قَابَِلٍة لِلتَّج ََت ِثُل ُحُقو ُق ال ُمَساَهَِْي َهُمو ا ِف َرأ ِس َماِِلَا. الشَّرَِكاِت الَِِّت َأس “stocks are sheets that have the same value and cannot be divided again. stocks can be traded by trading means”(al-zuhailiy, n.d.). the rights of the shareholders in a union are the same” ََتُِك بِِه ال ُمَساِهُم ِِف الشِ ر َكِة َوُهَو َخاِص َأي ََتَلُِّك ُهَو النَِّصي ُب الَِّذي َيش َش يُ َقاِبُل ِحصََّة الشَّرِي ِك ِف َشرَِكاِت اْل .ال َماِلِك ِِلُز ئِِه ِمن ُأُصو ِل الشِ ر َكةِ “share is a part that is owned by the shareholders jointly in a shirkah contract. shares are proportional to the share (ḥiṣṣah) of the syark (a person who transacts shirkah) in the shirkah contract of several people. in a sense, shares are the ownership of a shareholder in part of the property in the form of initial capital (al-zuhailiy, n.d.). from the two definitions put forward by al-zuhaili, it can be seen that according to him, the transactions that apply in shares are shirkah transactions. in more detail, he calls this transactional-syarikāt al-musāhamah, a transaction in which capital splits into several smaller parts and the value is the same. these parts are called sahmun (shares). stocks can no longer be divided. the two definitions above also show that shares are part of the capital supplied from their holders. the person who holds these shares is called musāhimun. as the characteristics of shares in the conventional understanding of shares, al-zuhailiy also suggests several characteristics of shares as follows: 1. tasāwi al-qīmah (equal values). each share has the same value. thus, it is not permissible to issue shares with different qīmah from one another. this similarity of qīmah requires equal rights and responsibilities among shareholders. in a sense, the limits of the rights and responsibilities of the shareholders are to take into account the value of the shares. thus, if the company has debt, a shareholder is only subject to dependents by considering his own shares. this same share value is valid among the shareholders. meanwhile, when traded, the nominal value of shares (al-qīmah al-ismiyah li al-sahmi) can vary. there are two nominal values of these shares: al-qīmah al-tijāriyah and al-qīmah al-ḥaqīqiyah. al-qīmah al-tijāriyah is the value of shares on the stock exchange. this al-qīmah al-tijāriyah can change according to market conditions, demands, honour, or company reputation. meanwhile, al-qīmah alḥaqīqiyah is the value of money that only exists when a company's liquidation (ability to pay debts) has ended. the division of the size of al-qīmah al-ḥaqīqiyah is based on how many shares are owned by a shareholder. 2. 'adamu al-qābiliyah li al-tajzi'ah (cannot be distributed). shares cannot be distributed equally to other shareholders. thus, if one of the shareholders dies, the heirs are entitled to the shares. these heirs may appoint one of them at the general meeting of shareholders (gms) or in al-zuhailiy's language known as al-jam'iyah al-'umūmiyah li al-musāhim.n. it is the representatives of the heirs who then directly pass on the rights and responsibilities of the deceased shareholders. 3. al-qābiliyah li al-tadāwul bi al-ṭuruq al-tijāriyah (trading methods can trade shares). the transfer of share ownership can move from one person to another by trading (trading) without direct intervention from the company. this characteristic is the most urgent in the issue of stocks. international journal of islamic khazanah, vol. 10 no. 2: 105-114 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi issn 2302-9781 (online) 110 │ from the definition and characteristics of shares above, there are several similarities and differences between sahmun and sanadāt. in conventional language, sanadāt is known as bonds/securities. the similarity between the two is that they can both be traded because they are both valuable pieces. both also can not be shared. meanwhile, the difference is that shares tend to be the same as shirkah contracts as defined above so that the shareholder has the status of a syark in a shirkah contract. while the sanadāt is more inclined to the debt contract of a company, so the owner of the sanadāt is called muqriḍ or dāin. from this transaction difference, the profit-sharing between sahmun and sanadāt is different. the distribution of profits in new shares is realized when the company makes a profit. at the same time, the profits obtained by the owner of the sanadāt can make a profit, whether the company makes a profit or not. the term depends on the agreement, it can be every four months or every year. according to al-zuhailiy, share transactions are permissible according to sharia because in this transaction, al-tarāḍi has been realized among the shareholders. shares are the same as shirkah contracts so that according to sharia, they can be allowed. according to him, even though one shareholder does not know each other, it is not a problem. what is needed is a meeting of shareholders at the time of the gms. this is where the wakalah contract was found. in a sense, shareholders represent the management of assets on the company side, so that shareholders have the status of rabb al-māl in a muḍārabah contract. the company itself has the status as executor in asset management (al-zuhailiy, n.d.). issuance of shares of stock is also permitted under the syara' because the shares are essentially part of the company's assets. this is different from the sanadāt, which are not halal issued because the sanadāt is a debt contract that contains usury. this syara' permission regarding the issuance of shares has an impact on the ability to trade shares. however, even though the sale and purchase of shares is allowed, al-zuhaili emphasized that the sale and purchase of shares is allowed before the company starts operating when the conditions and ḍawābiṭ are met, namely those related to the al-sharfu contract.1 because buying and selling shares is bay'u naqd bi naqd (buying and selling money with money). these conditions must be met in order to avoid the forbidden usury. these conditions are: 1 aqdu al-ṣarfu is: (317/ ص 5)ج -الفقه اإلسالمي وأدلته من انتمى إىل غْي أبيه ال يقبل هللا منه صرفاً »الصرف لغة: الزايدة، ومنه مسيت العبادة النافلة صرفاً، قال صل ى هللا عليه وسلم : جبنس أو بغْي جنس: أي بيع الذهب ِبلذهب، أو ( أي ال نفاًل وال فرضاً. وشرعاً: هو بيع النقد ِبلنقد جنسًا 1« )وال عدالً الفضة ِبلفضة أو الذهب ِبلفضة، مصوغاً أو نقداً. “al-sārfu is linguistically al-ziyādah. part of the application of this meaning is sunnah worship which is sometimes called al-ṣarf. the prophet muhammad saw said: "whoever blames himself for other than his father, allah will not accept his 'ṣarf and 'adl, meaning sunnahworship and farḍu worship. whereas according to syara', al-ṣarf is selling gold for gold, silver for silver or gold for silver, whether it has become jewelry or in the form of currency (metal)." the sale and purchase of shares is equated with bai' arf in terms of the procedures for the sale and purchase process, so the provisions must follow the provisions applicable to bai' arf. international journal of islamic khazanah, vol. 10 no. 2: 105-114 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi issn 2302-9781 (online) │ 111 1. wujūd al-taqābuḍ. that is the handover between two people before there is a physical separation between them. the goal is to prevent the occurrence of usury al-nasī'ah.2 2. al-tamātsūl fi al-qadr. that is the similarity of levels in the two assets that are traded. thus, if it is in the form of gold or silver, then the scales must be the same; if it is a sheet of paper value (money), then the value must be the same, without any additions or deficiencies in any of the means of exchange. this condition is needed to avoid usury faḍl.3 3. in the sale and purchase of shares, khiyār al-syarṭi4 is not allowed. because the condition of buying and selling shares is wujūd al-taqābuḍ when at the contract assembly. the existence of khiyār al-syarṭi will only hinder ownership rights and the perfection of share ownership. 4. payments in shares must not be due. therefore, the payment must have been paid before the separation between the two parties. determination of the payment due will result in the termination of wujūd al-taqābuḍ, so the contract can be damaged. when the company is operational, shares can also be traded. the sale of these shares can be focused on any company, in the form of goods procurement companies, insurance, contractors, mining goods, and the like. when the stock price fluctuates (up and down), shares can also be traded because from the beginning, buying and selling shares is permissible according to sharia. the condition is that there must be a guarantee that the shares are still valuable and can still be qab. if the stock is worthless, for example, the company goes bankrupt and bears a lot of debt, then the stock cannot be traded because it avoids buying and selling debt with debt (bay'u al-dayni bi al-dayni) which is forbidden by syara'.5 the sale and purchase of shares is also prohibited by syara' if the shares being traded are in the form of shares of companies operating in transactions containing usury, unless the purchase of shares is intended to islamize the company (al-zuhailiy, n.d.). the distribution of shares, according to wahbah al-zuhaili, is very varied. this can be viewed from several aspects. in terms of the rights that have been assigned to the shareholders, shares are divided into two categories: asham 'ādiyah and asham mumtāzah. 1. asham ‘ādiyah asham 'ādiyah is a share with the same value, and the rights of āmil al-sahmi in it are the same. 2. asham mumtāzah asham mumtāzah is shared with special rights for some shareholders of this type. this stock has several features that are not listed in the asham 'ādiyah. among these privileges are: a. the share of profits earned is not less than 5% of the shares; 2 riba al-nasī'ah is a sale and purchase in which one of the means of exchange is not paid in cash immediately. or both cashless. riba is forbidden because it can harm one of the two people who transact. see (sabiq, 1986, p. 127) 3 riba al-faḍl is a sale and purchase in which one of the two means of exchange exceeds or is less than the other. for example, selling 5 grams of gold with 4 grams of gold. 4 khiyār syarṭi is giving a choice to both parties (musytariy and bā'i) to continue buying and selling or not. see (fathul wahhab, n.d.) 5 bay'u al-dayni bi al-dayni is prohibited by syara' based on the hadith: (290/ ص 5)ج -السنن الكربى للبيهقي وِف ذيله اِلوهر النقي ََنَى َعن بَ ي ِع ال َكاِلِئ ِِبل َكاِلئِ -صلى هللا عليه وسلم-َأنَّ النَِّبَّ "verily, the prophet (pbuh) forbade selling credit on credit." [hr. al-baihaqiy]. (al-baihaqi, n.d.) international journal of islamic khazanah, vol. 10 no. 2: 105-114 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi issn 2302-9781 (online) 112 │ b. mumtāzah asham holders take precedence in profit sharing, the rest is only given to 'ādiyah asham holders. c. mumtāzah asham holders receive annual benefits, whether the company is managed at a loss or is successful. d. mumtāzah asham holders may take the full value of their shares when the company is about to be liquidated/liquidated. e. the voting rights of the asham mumtāzah owner are taken into account more than the asham 'ādiyah owner. by syara', al-zuhailiy forbids the publication of asham mumtāzah for several reasons. according to him, some of the privileges in asham mumtāzah cannot be justified by shari'ah. for example, the share of the profit earned by asham mumtāzah holders is not less than 5% of their share, and the rest is given to other shareholders. this privilege is akhdzu bi dūni haqq. the taking of faidah per year also leads to usury which is forbidden by sharia based on the prohibition of usury from the prophet saw. furthermore, al-zuhailiy emphasized that the principle of stock investment is the principle of togetherness and equality. losses are shared, and the results are shared fairly. therefore, the privilege in asham mumtāzah in the form of being able to take part of its shares completely in the event of liquidation is prohibited by syara' because it violates the principle of shirkah itself. the same applies to voting rights at the general meeting of shareholders. voting rights must be equal, there should be no distinction based on the type of share. the next division of shares, according to al-zuhaili, is from the aspect of whether or not the shares can be returned to their owners. from this aspect, the shares are also divided into two: asham ra'su almāl and asham tamattu'. asham ra'su al-māl is a stock that will not lose its value. at the same time, asham tamattu 'are shares whose value can be lost. an illustration of this loss is how the shares are returned to the shareholders before the shirkah ends. both types of shares are equally legalized by sharia. because in ra'su al-māl shares, there has been an agreement between shareholders regarding the principle of equality. likewise, al-tamattu' shares may also be issued, although their value can be lost when the qmah is returned to the holder. the qīmah given is the right of the holder. finally, stocks can also be divided from the aspect of trading procedures. in this case, the shares are divided into two: asham ismiyah and asham liḥāklikā. asham ismiyah is a share that has the name of the holder listed. even though the name of the holder is listed, such shares can also be traded because such shares are the same as al-ṣukūk (precious sheets) that can be traded. second, asham liḥāklikā, namely shares whose holder's name is not listed, but the person who owns these shares is a mālik as in the shirkah contract. therefore, asham liḥāklikā may be issued and traded because the shares are part of the shirkah assets. as a contemporary scholar who maintains the islamic tradition of the salaf, prof. dr. wahbah alzuhailiy does not seem to have forgotten the operation of zakat in the stock business. therefore, in his book, he also gives the concept of zakat in the stock business. the first stipulation that he wrote in this share zakat is: َ أَدَّتِ اذَ : اِ مِ هَ س اْل َ اةُ كَ َز الشِ ر َكُة زَكاََة ال َماِل ُكلَُّه َصحَّ َذِلَك ِْلَنَّ ِإَدارََة الشِ ر َكِة َِلَا ِصَفُة ال وََكاَلِة َعِن ال ُمَساَِهِْي يُ و ِن فَِإن طََلَب ال مُ ُُقو ِق ال ُمَسَتَحقَِّة َوالدُّ َساَِهُو َن تَ ر َك َحقِ أََداِء الزََّكاِة َِلُم الَِّذي َن يُ َفوِ ُضو َن الشِ ر َكَة َعاَدًة ِِف أََداِء اْل . قَاُمو ا ِِبََداِء َها ُهم "zakat on shares, if the company has paid all the zakat mal, then the zakat is valid. this is because, in fact, the company's management in zakat is the same as the international journal of islamic khazanah, vol. 10 no. 2: 105-114 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi issn 2302-9781 (online) │ 113 characteristics of the wakalah transaction on behalf of the shareholders who have traditionally handed over the company's affairs in fulfilling rights and paying off debts. therefore, if there are shareholders who demand that the company does not have to pay their zakat mal, then they must carry out zakat on their own.”6 al-zuhailiy's statement above explains that the company can represent its shareholders in paying zakat. however, if the shareholders are reluctant to pay zakat by the company, they must pay the zakat themselves. the provisions of a company's zakat obligations can vary based on the type of company. 1. a company that is purely engaged in the service sector. this model company is not engaged in trading at all. for example hotel business, land transportation services, flights and others. the obligation of zakat in this company only exists when the company makes a profit and the profit has been distributed to each shareholder. thus, if the profit has reached the nishab of zakat syar'iy and reaches one hijri year, then zakat must be paid. 2. companies engaged in trading. this model company is characterized by buying and selling commodity goods. for example, iron and steel companies, garment, coffee companies and so on. such companies are obliged to pay zakat, whether the goods produced are self-produced goods or not because the illat of zakat obligation is the element of trade. the level of zakat that must be issued is 2.5% of capital and profit. conclusion thinking of prof. dr. wahbah al-zuhailiy in buying and selling shares is analogous to the concept of shirkah and muḍārabah (muḍārabah musyarākah) contracts. transactions that occur between shareholders are shirkah transactions. meanwhile, transactions that occur between shareholders and the company are muḍārabah transactions. while in the modern language, it is called musharakah mushamah. actualization of the thoughts of prof. dr. wahbah al-zuhailiy in buying and selling shares is to provide syar'iy rules in it so that the transaction is legal according to shari'ah. in actualizing the issuance of shares, he emphasized that companies should only issue asham 'ādiyah, not asham mumtāzah (preferred stock). companies' involvement in prohibited businesses is prohibited, so the issuance, buying, and selling of shares are prohibited. the company's management capital system must be obtained from the sale of shares, not from the issuance of bonds or interest-bearing creditors—the process of buying and selling shares online and manually is allowed. share zakat must be applied when it has fulfilled the mandatory zakat mal requirements. references al-baihaqi, a. b. a. bin h. bin a. (n.d.). al-sunan al-baihaqi. al-maktabah al-syâmilah. al-zuhailiy, w. (n.d.). al-mu’āmalah al-māliyah al-mu’āṣirah. beirut: darul fikr. asra, m. (2020). saham dalam perspektif ekonomi syari’ah. istidlal: jurnal ekonomi dan hukum islam, 4(1), 35–44. cahyono, j. e. (2002). investing in jsx now? jakarta: pt elex media komputindo. 6 "zakat on shares, if the company has paid all the zakat mal, then the zakat is valid. this is because, in fact, the management of the company in zakat is the same as the characteristics of the wakalah transaction on behalf of the shareholders who have traditionally handed over the company's affairs in fulfilling rights and paying off debts. therefore, if there are shareholders who demand that the company does not have to pay their zakat mal, then they must carry out zakat on their own.” international journal of islamic khazanah, vol. 10 no. 2: 105-114 actualization of the thoughts of prof. dr. wahbah al-zuhailiy in the sale and purchase of stocks transaction nur wahyudi issn 2302-9781 (online) 114 │ daftar bursa efek. (2017). fakhruddin, h. m. (2008). tanya jawab pasar modal. jakarta: pt elex media komputindo. fathul wahhab. (n.d.). juliati, y. s. (2015). peranan pasar modal dalam perekonomian negara. human falah: jurnal ekonomi dan bisnis islam, 2(1), 95–112. pratomo, e. p., & nugraha, u. (2009). reksa dana: solusi perencanaan investasi di era modern. jakarta: gramedia. raharjo, s. (2006). kiat membangun aset kekayaan. jakarta: pt elex media komputindo. sabiq, s. (1986). fiqh al-sunnah (iii). bandung: alma’arif. selasi, d. (2018). ekonomi islam; halal dan haramnya berinvestasi saham syaria. jurnal ekonomi syariah dan bisnis, 1(2), 87–96. sihombing, g. (2008). kaya dan pinter jadi trader & investor saham. yogyakarta: indonesia cerdas. thalib, p. (2018). distinction of characteristics sharia and fiqh on islamic law. yuridika, 33(3), 439– 452. wicaksono, f. s. (2019). tanggung jawab pemegang saham, direksi, komisaris perseroan terbatas. ciganjur: jagakarsa. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd. ac.id/index. php/ijik international journal of islamic khazanah , vol. 10 no. 2: 43-52 * copyright (c) 2020 abdul basit atamimi.et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: may 05, 2020; revised: july 22, 2020; accepted: july 24, 2020 jama’ah rifa`iyah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi1, mulyana2, siti nurhasanah3 1stai asshiddiqiyah karawang 2uin sunan gunung djati bandung 3stai yapata al-jawami bandung corresponding author e-mail: basittuta19@gmail.com abstract the rifa`iyah jama'ah is one of the islamic mass organizations in indonesia founded by kiai ahmad rifa` i who seems to have disappeared from circulation because of the views handed down from the d ays of the dutch colonial administration, that this group or teachings were heretical and opposed to more ulama moderate against the netherlands. the purpose of this article is to find out the movements and teachings of the raifa`iyah jama'ah which are con sidered by some to be radical, and exclusivist organizations, but over time the rifa`iyah congregation becomes a more lenient fundamentalist organization towards the government as an effort of existence organization to be accepted by the indonesian people in general and not be considered a radical and heretical organization by the wider community. this research is library research. this study found three main findings that the teachings and political thought of kiai rifa'i focused on three things: first, the dutch colonial government was kafir, and it was haram to be followed because it was oppressing the people. secondly, the traditional bureaucrats, including the princes and ulemas who collaborated with the dutch, were dutch accomplices and they were wicked. third, the practice of religion must not be mixed with the beliefs of the ancestors, which are considered heretical and polytheistic. of course, such teachings were considered very dangerous by the dutch. so on may 15, 1859, he was arrested and then exiled to ambon, maluku. ten years in ambon, he was moved to sulawesi until h e died in 1869. he was buried in the kyai mojo tomb complex, on a hill about one km from kampung jawa tondano, minahasa, manado, north sulawesi. keyword: fundamentalism, jama'ah rifa`iyah, radicalism introduction rifaiyah is the name of an islamic organization that is taken from the name of an ulama 'at the same time a national hero of indonesia in the 19th century, namely kh. ahmad rifa’i. judging from its history, rifaiyah is a religious movement that is quite old. in indonesia (arifiyanti, untari, & wardana, 2018). he appeared since the dutch colonial era, even the founder also took the fight against the colonial power. as a result of his anti-colonial attitude, kh. ahmad rifa'i was banished to manado and ambon (abd kadir, 2015). today, the teachings of rifa'iyah or commonly called tarajumah have spread in various regions in indonesia. the distribution of rifa'iyah has been carried out since the kh. ahmad rifa'i and passed on by his followers across generations. from this process, the rifa'iyah community was formed. the most rifa'iyah communities are in java, especially in central java. in kendal, for example, many followers of kh. ahmad rifa 'who became a scholar' and played an important role in the process of spreading the teachings to date. in this regency, there are already around four islamic boarding schools which are the basis of rifa'iyah and still exist in spreading teachings. as one of the rifa'iyah community bases, kendal certainly https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 2: 43-52 rifa`iyyah jama'ah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi, mulyana, siti nurhasanah issn 2302-9781 (online) 44 │ has its historical process and deserves to be explored further about the is lamic religious organization rifa`iyah. the rifa`iyah jama'ah is one of the islamic organizations in indonesia founded by kiai ahmad rifa ̀ i who seems to have disappeared from circulation because of the view handed down from the dutch colonial era, that this group or teachings were heretical and opposed to more ulama moderate to the netherlands, some even consider this organization to be radical (suki, 2018). a similar study by nurani (2017) who took the theme of the study of the book of tabyin al -islah by k.h.a. rifa'i kalisalak produced his struggle (kiai ahmad rifa ì) in opposing colonialism which was done not through weapons but intellectuals, nasrudin (2015) also took the theme of (kiai ahmad rifa`), namely the teachings of sufism in literature of the b ook " ri'ayah al-himmah "the work of sheikh ahmad rifa'i that produced the book of ri'ayah al-hikmah shows the influence of sufism of imam al-ghaza> li> in ihya 'ulum al-din. the teachings of sufism propagated by ahmad rifa'i with a style that is in line w ith shari'a and (nurlaila, 2012) with the theme of da'wah activities of ahmad rifa 'i arief through islamic boarding school daar el qolam gintung jayanti tangerang (1968-1997) produced that the activities of the da'wah activities kh ahmad rifa' i arief through islamic boarding school daar el qolam gintung jayanti tangerang (1968-1997) the preaching of kh ahmad rifa'i arief is done by oral da'wah, da'wah bil -qolam, and da'wah el-qolam. the researcher himself conducted a study that looked at the organization's journey from organizations that some people considered to be a radical organization until now becoming a fundamentalist organization in indonesia to form an organizational structure for the story of this organization to the present. in the previous research, the majority discussed the normative thinking of the rifa`i kiyai and there was no mention of the dynamics of history, movements, and gait of the rifa ìyah congregation in indonesia. kiai ahmad rifa` i am an important figure in indonesia someone with genius thoughts and even many people who follow him. we are in his character. research method this research is qualitative research (sugiyono, 2013), the method of collecting data using observation techniques and observation participation, as well as in-depth interviews (in-depth interview). observation techniques are used to determine individual -level research subjects and community-level research subjects (islamic religious groups). all interview and observation data are recorded carefully, in as much detail as possible and collected so that they become a field note. furthermore, all data obtained were then analyzed qualitatively. the results of the study are displayed in the form of descriptive (interpretive) analysis involving the stages of triangulation techniques. by the rules of triangulation analysis, data obtained from informants will be analyzed continuously throughout the data collection process in the field. metode the research method that the author uses is the method of documentation, in the sense of examining written documents, both primary and secondary. then the results of the study were recorded on a computer as a data collection aid (arikunto, 2013). also, the interview method is used to convince the author in carrying out analytical work and help in drawing conclusions that the writer will do to the informant who is also a respondent in this study. the stages of the historical research method are as follows: h euristics, source criticism (verification), external criticism, and internal criticism. international journal of islamic khazanah, vol. 10 no. 2: 43-52 rifa`iyyah jama'ah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi, mulyana, siti nurhasanah issn 2302-9781 (online) │ 45 results and discussion get to know the figure of sheikh kiai ahmad rifa`i ahmad rifa'i was born in 1786, in tempuran village, kendal regency, central java, indonesia. his father was a prince in kendal, named muhammad bin sujak wijaya. in the village of kalisalak, batang, central java-indonesia he built a religious community and began teaching religion to the students who were originally composed of children, but in further development were also visited by adults. here he faced problems in explaining the teachings of islam based on the koran and what he learned in arabic and was obtained from acehnese scholars (djamil, 2001). it was at this time that for almost 18 years he was engaged in da'wah activities and guided his students not to recognize the colonial government as a protest. even twenty years he wandered and sought the knowledge of religion in the land of people (mecca, medina, and egypt), to study, at the age of fifty-one years returned to indonesia with his close friends (nawawi and kholil), by trading ship going to indonesia. in the ship, they had the opportunity to make an agreement that they would fulfill after settling in java. the agreement in question is t o uphold amar ma'ruf nahi mungkar, translate arabic books as media for da'wah, act fairly in expelling the dutch colonialism and establishing educational institutions. as for the agreement , there are also assignments between the three of them with the following details: 1. shaykh kholil bangkalan, compiles translated books with concentration and orientation on the subject matter of sufism 2. shaykh nawawi al-banteni, compiles translation books with an orientation to the problem of usuluddin. 3. shaykh ahmad rifa'i, compiled a book of translations oriented to the subject of fiqh. so long journey back to the homeland, ahmad rifa'i arrived at his h ome in kalisalak and continued his mission which was delayed (mahmud, 2010). the books written by kiai rifa'i are the most famous and considered dangerous because of the doctrine in them among other things; syarih al-iman this book was written in 1255 h / 1840 ad in the form of prose mixed with poetry as much as 169 pages. this book talks about faith, according to its name, syarih al-iman, but in its narrative it focuses more on the narratives about infidels and their fate and emphasizes that muslims should stay away from them so that they do not become followers (djamil, 2001). ri’ayah al-himmah this book was written in 1266 h / 1851 ad, consisting of 2 large volumes of 500 pages. as stated in the cover, he discusses three problems in islam namely usul, fiqh, and sufism oriented to the shafi'i and ahlussunnah mdzhab as stated in other books (djamil, 2001). international journal of islamic khazanah, vol. 10 no. 2: 43-52 rifa`iyyah jama'ah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi, mulyana, siti nurhasanah issn 2302-9781 (online) 46 │ bayan this book was written in 1256 h, in the form of nadzam consisting of 380 pages, this book discusses the provisions of people who will become teachers, but in the talk contains elements of antireligious provocation that help the dutch east indies government (djamil, 2001). tasyriha al-muhtaj kitab ini ditulis pada tahun 1266 h, terdiri atas 200 halaman dan membicarakan fiqh mu’amalah mulai dari masalah jual beli (bai’) sampai dengan masalah barang temuan (luqatah) (djamil, 2001). nazham tasfiyah this book is written in the form of nadzam, containing the meaning of fatihah which is discussed concerning the validity of one's prayer. this book is less popular among rifa'iyah compared to other books (djamil, 2001). abyan al-hawaij this book is the largest book among other tarajumah books consisting of 3 large volumes, respectively (the first book 555 pages, the second book 563 pages, and the third book 518 pages). broadly speaking, this book talks about usul (religious subjects), fiqh (islamic law), and sufism (djamil, 2001). asnal miqsad this book was written in 1260 h / 1844 ad, contains 600 pages, in this book, it discusses the subject which is almost the same as the books of riayah al-himmah and abyan al-hawaij namely about usul, fiqh, and tasawuf (djamil, 2001). tabyin al-islah this book was written in 1264 h / 1847 ad, consisting of 220 pages specifically discussing the issue of marriage which is correct in the view of the rifa 'kiai, this book contains an element of criticism of the implementation of marriages that occur in the hands of the community. this book found a procedure for marriage among the rifa'yah which later invited controversy (djamil, 2001). this unique cleric from the coast of central java indeed gave birth to many writings, even though he was less popular compared to his strong friend, kyai nawawi from banten. however, he is widely known, especially among the scientists of history and literature. the results of his work in the form of the book "tarajumah" invited a very high historical and literary value. noted historian sartono kartodirdjo stated kyai rifa'i was a very productive scholar in writing javanese books with very high literary values. among scientists, followers of the rifa'iyah congregation have not yet found an agreement regarding how many works of this kyai ahmad rifa'i, both in his compositions when he settled in kalisalak or when he was exiled in ambon. kuntowijoyo detailed the works of kyai ahmad rifa'i totaling 55 books (amin, 1996). kiai rifa`i political doctrine against the rifa`iyah movement in the realm of political science, the study of political thought is not something new. this can be seen from the history of existing political thought, both the classical, middle and contemporary eras. of course, international journal of islamic khazanah, vol. 10 no. 2: 43-52 rifa`iyyah jama'ah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi, mulyana, siti nurhasanah issn 2302-9781 (online) │ 47 thinkers also influence and are influenced by the flow of thought in their day. thought can be interpreted as an idea or view of an object or situation, in this case, the rifa'i's thinking about the condition of the surrounding situation. a kiai certainly relies more on the guidance of religion, where his position as an elite of religion is itself. the connection between the ideas of the kiai rifa'i is to be thought related to politics, that is because there are some thoughts about religiosity, i ndirectly related also to politics or government. among his thoughts include (djamil, 2001): the pagan dutch government in the doctrine of his protest against the netherlands, the thought of k.h ahmad rifa` was based on the argument that the dutch were infidels. besides that, it is recommended to all members of the rifa ìyah congregation to fight to save the world, by fighting against the infidel king. the struggle against disbelieving law and fighting with unstable war will be a great reward. traditional bureaucrats accomplice the dutch government in addition to the doctrine of protest to the dutch colonial government, k.h ahmad rifa`i also taught his protest doctrine against traditional bureaucrat officials. the doctrine of protest essentially condemns the scholars of the ulema and hajj who do wicked, help , and serve the kafir (dutch) king. although appointed as tumenggung, but that person is a hypocrite and does not have faith. alim ulama and the hajis who helped the dutch as traditional officials were considered to be takabbur, who in the future would not be noble qadis (judges). k.h ahmad rifa`i in his teachings also expressed protest against the feudal nature carried out by traditional rulers. the feudal nature which he considered a reflection of oppres sion to the people on the one hand and devotion to the dutch on the other hand . he criticism was also conveyed by k.h ahmad rifa ̀in his book against prijajis who sit in office: kebayan, lurah, regent, tumenggung and queen. the officials were considered feudal sources who insulted the people. this was experienced by k.h ahmad rifa` in 1835, in kendal district. when attending a wedding reception in the district pavilion, guests including himself are required to be in the presence of the regents and prijajis. the act was considered an act of negation, and therefore against the attitude and nature of the feudal lords, he opposed it, especially the feudal lords who were instruments or agents of the netherlands, said to be infidels, hypocrites and despised (darban, 2004). religious leaders, such as princes, scholars, and pilgrims, by k.h ahmad rifa`i, are considered as religious leaders who are misleading. they do not obey allah's orders, do not judge by islamic law, violate religious provisions. they are said to live in a wave of sin, namely the sins of bid'ah, immorality and infidels because they participate and support the pagan government (the netherlands). therefore, anyone who is married through a religious official, his marriage is considered illegal, and children born are also considered illegal (trilaksana & kasdi, 2018). the condemnation manifested in his teachings was not only conveyed to his students in the pesantren but also directly carried out in public mosques (amin, 1996). marriage conducted by a government institution in the political thinking of kiai rifa`i, the problems related to jurisprudence are not different from the muslims in general, but in the matter of marriage and friday prayer , there are differences. according to kiai rifa'i, it is not valid if a marriage is carried out by a financial institution under the government bureaucracy, marriages based on official marriage ceremonies held by the headman are legally haram international journal of islamic khazanah, vol. 10 no. 2: 43-52 rifa`iyyah jama'ah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi, mulyana, siti nurhasanah issn 2302-9781 (online) 48 │ because the officials are not pious and unjust, and if there is a relationship in the marriage is considered adultery because it is not valid marriage then it must be repeated. thus according to the kiai rifa'i, the marriage held by the prince was "invalid" and had to be repeated, because the priest's faith had been damaged because he was an accomplice to the pagan ruler. a marriage witness is required to be fair while a marriage guardian according to ccc rifa'i must be murshid (a person who in his religious knowledge, is not ungodly, honest, has never committed a grave sin) (abdullah, 2006). this view is consistent with its rejection of the government and traditional bureaucrats, a marriage is considered valid if the marriage guardian comes from alim adil (djamil, 2001) and is not represented by the headman in the government bureaucracy. friday prayers at the government mosque likewise, concerning friday prayers, kiai rifa'i believes that friday prayers in government mosques are also haram in religion. the underlying idea is that as government officials, the headman is a person who is religiously no longer pure, and therefore does not meet the requirements to lead worship (priyono, 1994). besides requiring the quality of a fair and pious priest and preacher, ahmad rifa'i also requires that the participants of friday prayers that make friday prayer valid must be people who know the harmony, the mandatory requirements, the legal requirements for friday prayers. if there is one person who does not fulfill it then the friday prayer will be canceled. in other words, the participants of friday prayers who become ahlul jum'ah must have enough knowledge and practice of their religion (abdullah, 2006). the severity of the teaching about friday prayers, which considers the imams ineligible. this is because most imams in mosques are classified as wicked and bid'ah experts. therefore the prayer is invalid. the kiai rifa ì stated emphatically that the priests were princes who served the netherlands (darban, 2004). with the ban on his followers, the pilgrims of rifa`iyah became exclusive in social interaction. that is the point of view among the kiai rifa'i which shows the attitude of anti-dutch colonialism and reproach towards native officials and the dutch-affiliated muslims. from the teachings and doctrines taken from the book written by kiai ahmad rifai in the form of poetry it can be concluded that the doctrine of the kiai rifa'i protest focused on two things: first, the dutch colonial government was kafir because it oppressed the people. secondly, the traditional bureaucrats, including the ruler and cleric who worked with the dutch, were dutch accomplices and they were wicked because they were illegitimate in carrying out marriages and becoming priests of friday prayers. the development of the rifa'iyah movement has always been devoid of probl ems, but its followers always have independence. there are obstacles for rifa'iyah residents to establish relationships with other socio-religious organizations because of kiai rifa'i's teachings. it is not surprising if here and there still appears to be a lack of interaction with other parties such as nahdlatul ulama and muhammadiyah broadly. even so, for the pekalongan area, rifa'iyah had a fairly close relationship with muhammadiyah because of historical factors surrounding the conflict that occurred between rifa'iyah and nahdlatul ulama 'in 1965. the rifa'iyah movement is always in a remote situation in the future when the controversial teachings of kiai rifa'i are not given new facilitation. even though the problem of islamic pillars, qa eda's prayer, friday's issue can be made arguments that make sense, but in a position that is contrary to the generally accepted views in society, making this group still look e xclusive and experience obstacles in interacting with religious organizations other. the efforts of the rifa'iyah to build their mosque for the friday prayers by the rifa'iyah are often used as indicators of their exclusive attitude. compare this with international journal of islamic khazanah, vol. 10 no. 2: 43-52 rifa`iyyah jama'ah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi, mulyana, siti nurhasanah issn 2302-9781 (online) │ 49 ldii circles who also tend to make their mosques and are seen as exclusive. even though muhammadiyah and nahdlatul ulama 'also tend to build mosques with their respective characteristics, but their openness and intensity of relations with other parties are quite high, making it not seem exclusive. interaction with other religious groups. the rifa'iyah movement was born since kiai rifa'i built the kalisalak santri community after returning from mecca in 1841. at first, it was a small community of the first-generation santri who later became the chain of spreading the movement in various regions, especially in central java. their existence is of concern to the government for two reasons: 1. pandangan keagamaan kiai rifa’i yang berlawanan dengan pandangan umum umat islam seperti masalah salat jum’at, pengulangan perkawinan, qada’ salat dan rukun islam. pandangan seperti ini dianggap mengakibatkan keresahan sebagaimana digambarkan dalam serat cabolek, laporan pejabaat dan reaksi tokoh-tokoh islam pada waktu itu. 2. the religious movement of kiai rifa'i has a tendency towards cultural isolation with the authorities as often stated in the tarajumah book and the attitude shown by kiai rifa'i himself and the students of kalisalak. this is considered dangerous because it con tains political content as stated in the dutch government decree (bevelschtift) number 35 of 1859. the government uses the logic that leaving kiai rifa'i too long together with his community in kalisalak will potentially spark open hostility towards the government netherlands. the two conditions above have implications for the separation of the kalisalak community from the wider community, especially those that smell like traditional rulers and bureaucrats. the story of the modin coming to the kalisalak boarding school and then being bathed with alang-alang grass shows the tendency above. although fiber cabolek represents more bureaucratic cynicism towards ulama such as kiai rifa'i, it at least reflects the conflict between the two religious groups, namely t he ulema around the authorities and the community built by kiai rifa'i in kalisalak. in addition to the fiber cabolek and reports of government officials, kiai rifa'i himself often makes statements that contain the creation of distance between the community he has built with other people such as the phrase ‘alim‘ is just as the opposite of ‘alim fasiq namun demikian, tidak selamnya komunitas lain mengalami konflik dengan komunitas kalisalak. ada tendensi yang menganggap kiai rifa’i sebagai pemimpin yang ama t menentukan sejarah umat islam jawa di masa depan atau paling tidak memberikan apresiasi terhadap pemikiran dan gerakan agamanya. ahmad ngisa, seorang yang dianggap sebagai seorang pemimpin gerakan mesianis pada tahun 1871 meramalkan akan datangnya pangeran erutjakra disertai dengan bala tentaranya untuk mengusir penguasa asing. setelah mereka terusir, akan muncul tiga penguasa yaitu penguasa dari majapahit, penguasa pajajaran dan penguasa kalisalak (pekalongan). beberapa riwayat dari kalangan rifa’iyah manyatakan bahwa setelah pulang dari mekkah, kiai rifa’i pindah ke wilayah yang sama sekali asing dan masih berupa hutan belantara (kalisalak), namun berkat kegigihan dan kebenaran ajaran yang disampaikannya, ia berhasil menarik simpati dari orang -orang sekeliling dan kemudian menjadi santrinya. kiai rifa'i's relationship with other religious communities at that time had a similarity with the phenomenon of kiai ahmad mutamakkin from tuban who was considered to teach heresy (ie mystical teachings) so that he was ostracized by the scholars of the community and even threatened with death by the mangkurat government. both also have a similarity in opposing power and therefore both face an alliance between the ruler and the ulema. if kiai rifa'i and his students fa ce an alliance of the dutch ruling international journal of islamic khazanah, vol. 10 no. 2: 43-52 rifa`iyyah jama'ah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi, mulyana, siti nurhasanah issn 2302-9781 (online) 50 │ with the ulema, then kiai mutamakkin faces an alliance of the ruling sunan mangkurat with the ulema (especially the coastal clerics). if in the end, kiai mutamakin survived pakubuwana ii and subsequently became an important figure who was considered to have supernatural advantages, then this was not the case with kiai rifa'i. in addition to successfully building a community that later became a diffuser of his views in various regions, some regarded him as a leader of heresy based on the controversy of his views as explained above. kiai rifa'i faces two forces that have different interests, namely rulers who do not want to be disturbed by political stability by extreme leaders such as kiai rifa'i. on the other hand, the ulama feel disturbed by their religious views by the controversial kiai rifa. if the government uses article 47 of the government regulation (regeering reglement) to exile kiai rifa'i to ambon, the ulama consider the friday issue, the repetition of marriage as an issue to corner him as was done by the hajj pinang in a debate with kiai rifa'i in pekalongan mosque. in the post-kiai rifa'i exile to ambon, the relationship between the rifa'iyah and other religious communities was often colored by tensions with a cause that was not much different from the tensions that emerged during kiai rifa'i's life. however, these tensions are casuistic as happened in pekalongan and demak. in pekalongan tensions occurred with the nahdlatul ulama community which was triggered by the implementation of friday prayers by rifa'iyah residents in the village of meduri in tirto sub -district in 1965. in the conflict situation with the nahdlatul ulama in pekalongan, muhammadiyah protected the rifa'iyah as reflected in the defense of a person in tirto in 1965. the figure was named sutjimerdiko at the madura case settlement meeting above. therefore, sometimes there are still expressions of hostility towards the rifa'yah group now and are a legacy from the past that cannot be lost. in pekalongan there are still often expressions that the rifa'iyah people who die will become a wild boar. different from pekalongan and demak. the wonosobo and temanggung regions show a fairly positive reciprocal relationship with religious groups such as nahdlatul ulama. in the wonosobo region where many rifa'iyah followers were evenly distributed in various sub-district areas, there was no conflict since the most developed period, namely the pioneering period by a rifa'iyah leader named mbah hadis from the karangsambo region. during the development of rifa'iyah after independence, the figure of rifa'iyah in wonosobo and temanggung could be found concurrently as a manager of nahdlatul ulama. kiai yahmin from sambeg (wonosobo) and kiai solichin from tretep subdistrict (temanggung) are administrators of the nahdlatul ulama suriah as well as his position as kiai rifa'iyah. this is made possible by ideological factors that lead to a similarity in the way of religion to follow the tradition of ahlussunnah waljama’ah if the pekalongan and demak regions show conflict tendencies as explained above, basically it is caused by other factors outside the ideology, namely the case of returning nahdlatul ulama membership cards by rifa'iyah residents before the 1955 election in pekalongan in addition to the coastal culture which since the time of the development of islamization has an orthodox tendency compared to the interior. compare with the fact that the coastal elements of the local elements are less visible compared to the interior where islam often appears clad with local traditions (javanese) conclusion in addition to the revivalism and reform movement jama'ah rifa'yah, it also developed as a political movement protesting against the power of traditional bureaucrats and colonial bureaucrats. government systems tend to be secular, and coincidentally held by the dutch colonials are considered pagan governments and must be resisted further. for the pilgrims of the rifa ìyah government, traditional international journal of islamic khazanah, vol. 10 no. 2: 43-52 rifa`iyyah jama'ah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi, mulyana, siti nurhasanah issn 2302-9781 (online) │ 51 bureaucrats, because it then becomes a traditional bureaucratic tool that is used as a colonial tool is also considered infidel and flask, then it is not entitled to carry out religious ceremonies such as becoming an imam and marrying off. because the control of the authorities in the nineteenth century was still too strong in the face of the jama'ah rifa'yah protest movement, the movement could be temporarily quelled. the kh ahmad rifa' i was exiled to ambon, accusing him of causing chaos and division among the people, especially muslims. for the time being the rifaiyah movement, which at first moved very aggressively towards other muslims, then died out and almost disappeared from the surface. the rifa’iyah scholars changed their movements from aggressive radicals to soft movements and peace. islamic boarding schools in rifa'iyah and their congregation groups approached the surrounding muslim community. in social activities, residents of rifa'iyah mingle and cooperate with the community. however, what is still maintained is its characteristic is still isolation in terms of prayer in the congregation. by holding a soft and peaceful movement, the pilgrims of rifa'yah succeeded in maintaining their lives even though there was no unity of coordination in the movement. each group of pilgrims and islamic boarding schools stand autonomously under the leadership of a capable rifa’iyah cleric. jamah rifaiyah is an islamic organization whose life has exceeded a century, with 168 years. this proves that the figure of kh ahmad rifa' i as the founding cleric, was considered the leader of fair and was therefore obeyed by his followers and glorified his fatwas. the charismatic bond of kh amad rifa' i and his tarajumah books, is the key that can answer that the rifaiyah jama'ah remains alive until the present year 2018.. references abd kadir, m. (2015). biografi kh. hasyim arsyad. pusaka, 3(2), 127–140. abdullah, s. (2006). islam tarjumah: komunitas, doktrin dan tradisi. semarang: rasail. amin, a. s. (1996). gerakan syekh ahmad rifa’i dalam menentang kolonial belanda. jakarta: jama’ah masjid baiturrahman. arifiyanti, k., untari, m. f. a., & wardana, m. y. s. (2018). analisis motif batik rifa’iyah sebagai penanaman nilai-nilai karakter dalam pembelajaran membatik di sdn wonobodro 01 batang. prosiding seminar nasional pendidikan (sendika) 2018. arikunto, s. (2013). suharsimi. 2010. prosedur penelitian suatu pendekatan praktik. darban, a. a. (2004). rifa’iyah, gerakan sosial keagamaan di pedesaan jawa tengah 1850 – 1982. yogyakarta: tarawang press. djamil, a. (2001). perlawanan kiai desa. yogyakarta: lkis. mahmud, a. (2010). tasawuf dalam pembaharuan (studi pemikiran syeikh ahmad rifa’i). nasrudin. (2015). ajaran-ajaran tasawuf dalam sastra kitab “ri’ayah al -himmah” karya syekh ahmad rifa’i. jurnal kebudayaan islam keagamaan, 13(1), 114–133. nurani, s. (2017). studi kitab tabyin al -islah karya k.h.a. rifa’i kalisalak. jurnal kajian islam interdisipliner, 2(1), 1–36. nurlaila. (2012). aktifitas dakwah kh ahmad rifa’ i arief melalui pondok pesantren daar el qolam gintung jayanti tangerang (19681997) skripsi (vol. 53). https://doi.org/10.1017/cbo9781107415324.004 priyono, a. e. (1994). dr. kuntowijoyo: paradigma islam, interpretasi untuk aksi . bandung: penerbit mizan. sugiyono. (2013). metode penelitian pendidikan pendekatan kauntitatif, kualitatif dan r&d . bandung: alfabeta. suki, s. (2018). konstruksi kelompok-kelompok radikal; studi pada wilayah hukum jawa tengah. jurnal ilmu kepolisian, 12(3), 10. international journal of islamic khazanah, vol. 10 no. 2: 43-52 rifa`iyyah jama'ah: from radicalism to indonesian islamic fundamentalism abdul basit atamimi, mulyana, siti nurhasanah issn 2302-9781 (online) 52 │ trilaksana, a., & kasdi, a. (2018). social religious movement in java 19th -20th century. journal of physics: conference series, 953(1), 12182. iop publishing. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 10 no. 1: 34-42 * copyright (c) 2020 andini nurwulandari this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: december 1, 2019; revised: january 15, 2020; accepted: january 25, 2020 the impact of investment opportunity asset, return on assets, and sales growth on dividend policy: empirical analysis of manufacturing companies listed in the indonesian sharia stock index (issi) from 2015-2017 andini nurwulandari universitas nasional jakarta, indonesia e-mail: andinmanajemen@gmail.com abstract the consumer goods industry sector has good prospects and has growth opportunities, but not all companies that enter the consumer goods industry share dividends every year. this research is designed to determine the impact of company value, investment opportunity collection, return on assets, and sales growth regarding the dividend strategies of production firms that are publicly traded issi from 2015 to 2017. purposive sampling was used to collect samples and panel data analysis was used to analyze cross-sections of 15 companies and time series data from 2015 to 2017. this study employs a quantitative research design, employing a panel data regressi on m od e l and eview 9 as the data processing tool, and validation of the linear regression panel data using t h e trial classical assumption (multicollinearity, heteroscedasticity, and autocorrelation) and test of model feasibility (adjusted r-square, and f test). the investment opportunity set had a n e g a t iv e but negligible impact on the results. in comparison, the variable return on assets has a significant beneficial effect. sales growth has a detrimental but marginal impact on dividend policy. these findings demonstrate that if the company places a greater emphasis on revenue growth, funds would increase even more, compelling management to pay low or no dividends. keywords: investment opportunity set, return on asset, sales growth, dividend. introduction according to regulation no. 8 of 1995 on the stock market, the indonesian financial market, plays a critical role in the country's growth (moore, bell & rasheed, 2012). one of the roles of the capital market is as a source of external financing for compani es. the company obtains funds from an initial public offering (iop) or a public offering for the first time before the shares are listed on the stock exchange or seasoned new issues, or the sale of shares to the public after the company has gone public (cecchini, jackson & liu, 2012). the dividend policy discloses details about a company's results (noer & nurwulandari, 2017). as a result, each business must establish a unique dividend policy, as the dividend policy company can lack sufficient funds to finan ce future development (abdulsaleh & worthington, 2013). in the other hand, the company's shares becom e unattractive. as a result, the business must consider the amount of profit that would be retained to grow the business (christensen, bartman & bever, 2016). if a company whose share ownership is owned by the wider community and the general public, then dividend policy significantly influences investors and companies that will pay dividends. in investing capital, investors want the level of investor retriev al (return) in the form of profit distributed in the form of prizes given by the company as they have invested in the company and income to increase capital (gazizulina, 2017). dividends are considered burdensome for some companies because the company must always provide a relatively endless amount of cash to pay dividends in the future (karpavičius, 2014). companies that do not have https://creativecommons.org/licenses/by-sa/4.0/ mailto:andinmanajemen@gmail.com international journal of islamic khazanah, vol. 10 no. 1: 34-42 the impact of investment opportunity asset, return on assets, and sales growth on dividend policy: empirical analysis of manufacturing companies listed in the indonesian sharia stock index (issi) from 2015-2017 andini nurwulandari 2302-9781 (online) │ 35 funds must continue to issue tips for their investment needs, so they need additional capital, namely by publishing new shares or making loans to other parties (huang, 2018). the investment incentive set offers a more complete picture of how the primary target of the firm's valuation is affected by potential expenditures (arjaliès & mundy, 2013). the investment opportunity set (ios) is a collection of current assets and potential investment options with a positive net present value (eka, 2018). investment strategy refers to the process by which funds from outside the organization are allocated to different types of investmen t (anderson, duru & reeb, 2012). financial management decides to use funds obtained by t he company either from the bank or from the capital market, or from other parties to be invested in fixed assets or current assets (bell & rasheed, 2012). investment i s an act of removing funds at present that is expected to obtain cash inflows at future t imes during the project's life (boom s m a , meade & fleten, 2012). another measure used to measure company performance besides the investment opportunity set is the profitability ratio (ardestani, rasid & mehri, 2013). the profitability ratio i s used to evaluate management effectiveness by comparing the returns on investments to the company's ability to produce income that will be used to distribute dividends. the most oft en used profitability ratios are roa and roe. profits that are distributable to sharehold ers are t h os e remaining after the company has met all of its permanent commitments, including interest and tax expenses (vranceanu, 2014). since dividends are deducted from a company's net profit, t h e s e earnings the greater the willingness of the company t o pay dividend (iskandar, 2017). the company's performance can be seen from the display of increased financial statemen t s to change the condition and financial position (ameer & othman, 2012). the corporation's stock price reflects the value of a company, and if the company achieves good performance, it will be more attractive to investors (gilson & gordon, 2013). the achievements of the company can be seen in the published financial reports (chaney & nazareno, 2014). financial reports are intended to assist consumers in determining the relationship variables contained in financial statements (asare & wright, 2012). the main objective of investors to invest in companies that go public is to get a return on investment (nanda & rhodes, 2013). recovery can be in the form of income from the difference in the selling price of the sha r e s against capital gains or dividends (yagan, 2015). dividends paid to shareholders are deter mined by each company's policies; a dividend policy is a policy that involves two interes ted parties, all of whom oppose one another, namely the interests of shareholders with dividends and the inter e s t s of companies with retained earnings (al-nawaiseh, 2013). research method this research uses quantitative methods. the data collected is secon dary data with documentation techniques from financial reports, financial analysis, and calculation analysis sourced from the official website of issi. the population in this study are manufacturing companies listed on the indonesian sharia stock index (is si) which consists of 98 companies or those listed on the sharia securities list (des) as determined by the financial services authority (ojk). the method of analysis uses a panel data regression model with eview 9 as a data processing tool. the test of the classical assumption (multicollinearity, heteroscedasticity, and international journal of islamic khazanah, vol. 10 no. 1: 34-42 the impact of investment opportunity asset, return on assets, and sales growth on dividend policy: empirical analysis of manufacturing companies listed in the indonesian sharia stock index (issi) from 2015-2017 andini nurwulandari issn 2302-9781 (online) 36 │ autocorrelation) and the test of model feasibility are used to evaluate the panel data regression model (adjusted r-square, and f test). results and discussion this study aims to determine the effect of independent variables on the dependent variable, with the independent variables studied include: investment opportunity set, roa and sales growth on dividend policy. in this study, the results of statistical processing regarding company value as measured by: investment opportunity set, roa and sales growth are described with t h e formulations that have been described in the previous chapter. data processing is carried out on data that is still in the form of documentation in the form of financi al statements using a computer with microsoft excel to obtain data on research variables, which is then analyzed using the eviews 9 program. the research was conducted on companies engaged in manufacturing with research variable data that has been processed from annual reports and company financial reports with the microsoft excel program, which includes roa, ios, and sales growth are as follows: table 1 roa, ios, and company sales growth no. stock code year ios return on asset sales growth 1 adhi 2015 1.09 4.3 0.22 adhi 2016 1..43 3.2 -0.08 adhi 2017 1.16 2.87 0.14 2 apln 2015 0.96 4.83 0.05 apln 2016 0.83 4.25 0.07 apln 2017 0.81 4.65 0.13 3 asri 2015 1.32 6.09 0.14 asri 2016 1.37 6.49 0.4 asri 2017 1.02 3.18 -0.33 4 bcip 2015 1.97 7.48 0.71 bcip 2016 2.45 5.09 0.3 bcip 2017 2.34 0.72 -0.3 5 best 2015 1.56 23.23 0.38 best 2016 2.16 10.8 -0.37 best 2017 0.97 4.58 -0.22 6 bksl 2015 0.83 5.92 0.55 bksl 2016 0.8 0.55 -0.26 bksl 2017 0.72 0.46 -0.22 7 bsde 2015 1.51 11.93 0.55 bsde 2016 1.62 13.68 -0.03 bsde 2017 1.45 5.84 0.12 8 ctra 2015 1.09 4.96 0.53 ctra 2016 1.33 5.79 0.25 ctra 2017 1.44 4.79 0.19 9 dild 2015 0.88 4.4 0.18 dild 2016 1.26 4.87 0.22 dild 2017 1.06 3.8 0.3 international journal of islamic khazanah, vol. 10 no. 1: 34-42 the impact of investment opportunity asset, return on assets, and sales growth on dividend policy: empirical analysis of manufacturing companies listed in the indonesian sharia stock index (issi) from 2015-2017 andini nurwulandari 2302-9781 (online) │ 37 10 kija 2015 0.96 1.32 0.85 kija 2016 1.15 4.81 0.03 kija 2017 1.06 3.58 0.13 11 lpck 2015 1.42 15.42 0.32 lpck 2016 2.07 19.69 0.35 lpck 2017 1.27 16.73 0.14 12 lpkr 2015 1.23 3.82 0.09 lpkr 2016 1.17 6.85 0.75 lpkr 2017 1.13 1.4 -0.26 13 mdln 2015 1.03 25.51 0.75 mdln 2016 1.12 6.91 0.55 mdln 2017 0.99 6.9 0.05 14 pwon 2015 1.97 12.28 0.38 pwon 2016 1.99 1.6 0.28 pwon 2017 1.78 6.82 0.18 15 smra 2015 0.93 8.08 0.19 smra 2016 0.85 9.08 0.4 smra 2017 0.78 4.57 0.06 source: processed data the data above includes the research variable return on asset. investment opportunity set, and the company's sales growth for three periods, namely 2015 -2017. the data is tested throu g h the eviews 9 program with the panel data method. by using panel data, the total number of observation units studied is 225 observation units. with cross -section data of 45 companies and time-series data for the 2015-2017 period. table 2 descriptive statistical analysis pbv roa growth mean 1.966000 7.205333 0.191443 median 1.650000 5.090000 0.190000 maximum 4.880000 25.42000 0.960000 minimum 0.350000 0.460000 -0.370000 std. dev. 1.133563 5.656772 0.288809 skewness 0.897786 1.494663 0.420891 kurtosis 2.912588 4.814763 3.108226 sum 88.02000 324.2400 8.610000 sum sq. dev. 56.43868 1407.959 3.667520 observations 45 45 45 source: secondary data processing with eviews 9 investment opportunity asset in table 3, it can be seen the results of the descriptive analysis of the dependent variabl e i n the profitability study in the ios column. the mean value of the investment opportunity set independent variable is 1,275, with a m edian value of 1,160 and the highest value of 2,45 0 w h i ch comes from bumi citra permai tbk. roa the mean for the roa value in table 3 show s a value of 7,205, which means that the company that is the object of research has an average roa of 7.2 times compa red to the assets international journal of islamic khazanah, vol. 10 no. 1: 34-42 the impact of investment opportunity asset, return on assets, and sales growth on dividend policy: empirical analysis of manufacturing companies listed in the indonesian sharia stock index (issi) from 2015-2017 andini nurwulandari issn 2302-9781 (online) 38 │ they own, with a median value of 5.090, and the highest value of 25,420 produced by the modernland realty ltd company. tb k in 2017. sales growth the mean for sales growth in table 3 shows a value of 0.191, which means that the company has an average sales growth of 19 percent per year, with a median value of 0.190 and the largest value of 0.960 or 96% owned by the jababeka tbk industrial estate company in 2017. classic assumption test classical assumption testing is carried out to meet the regression estimation that is blue (best linear unavailable estimate). the classic assumption test in this study is the heterocesdasticity test, multicollinearity test, and autocorrelation test. the following shows the results of the classic assumption test in this study. heterokesdacity test the heteroscedasticity assessment is used to decide whether or not variations of the classical heterocedasticity assumption are present, i.e. the inequality of t he residual variants for all regression model observations. in this study, the heteroscedasticity test consisting of the test of park and the test of white. table 3 white test white heteroskedasticity test f-statistic 1.175717 f(14.30) 0.4477 obs*r-squared 16.03818 chi-square(14) 0.4236 scaled explained ss 102.7852 chi-square(14) 0.0000 variable coefficient std. error t-statistic prob. c 14.77965 18.63296 0.791435 0.5508 ioa^2 18.54965 6.992823 2.513187 0.0286 ios*roa -0.674729 0.850804 -0.790484 0.4365 ios*growth 2.018420 12.63830 0.159725 0.8760 ioa -43.66823 29.08026 -1.654316 0.1407 roa^2 -0.045727 0.092894 -0.531447 0.6810 roa*growth -0.547726 1.486985 -0.466382 0.8184 roa 2.074342 2.299541 0.899080 0.3864 growth^2 -0.288503 14.64206 -0.018789 0.9855 growth 10.78449 24.94675 0.550812 0.6563 source: secondary data processing with eviews 9 in table 3, you can see the results of the heteroscedasticity test using the white test. the obs * r-squared value in the products above is 16.03918, and the probability value is 0.3216 (more excellent than the value of α = 5%), so it is concluded that the data is not heteroscedastic. in the following table, data presented on the effects of the heteroskedasticity test using the park test , which are as follows: international journal of islamic khazanah, vol. 10 no. 1: 34-42 the impact of investment opportunity asset, return on assets, and sales growth on dividend policy: empirical analysis of manufacturing companies listed in the indonesian sharia stock index (issi) from 2015-2017 andini nurwulandari 2302-9781 (online) │ 39 table 4 park test variable coefficient std. error t-statistic prob. c 0.7843438 0.916048 0.984679 0.3366 ios -0.905687 0.538969 -1.483776 0.1531 roa 0.050322 0.049187 0.837719 0.4098 der 0.387532 0.248643 1.530516 0.1373 growth -0.317798 0.861328 -0.384564 0.7120 source: secondary data processing with eviews 9 res2 = 0.794 – 0.807 ios + 0.050 roa + 0.387 der – 0.328 growth t (0.98) (-1.48) (0.84) (1.42) (-0.47) prob. (0.3366) (0.1432) (0.4087) (0.1373) (0.7200) the parameter coefficient for each independe nt variable is insignificant. test for multicollinearity the aim of the multi-linearity test is to test if a correlation (strong relation) has been fou n d between independent variables and independent variables within the regression model. the following table presents the conclusions of the report's multicollinearity evaluation: table 5 multicollinearity test ioa roa sales growth ios 2.000000 0.328765 0.023793 roa 0.418764 2.000000 0.466247 der -0.076205 -0.432868 -0.120767 sales growth 0.023793 0.466247 1.000000 source: eviews secondary data processing multicollinearity occurs when the correlation between variables is more significant than 0.80. based on the data that has been obtained by analyzing the data with the e-views program. then there is no linear relationship between the research variables. model feasibility test f-test the f test is known as the simultaneous test or the anova/model test, which is a test to determine how the variable depends together on the independent variables. or to test whether our regression model is good/significant or not good/ non-significant. the value of the f test can be seen in the results of the regression equation that have been analyzed and determined through the previous model selection test, which in this study, is the r andom effect model. table 6 below shows the effects of the f-test: table 6 f-test f-statistic 15.18992 prob(f-statistic) 0.000000 source: eviews secondary data processing the worth of the prob. f has 0.0000 < alpha value of 0.05. f is important . the analysed independent variables then affect the dependent variable of the analysis. international journal of islamic khazanah, vol. 10 no. 1: 34-42 the impact of investment opportunity asset, return on assets, and sales growth on dividend policy: empirical analysis of manufacturing companies listed in the indonesian sharia stock index (issi) from 2015-2017 andini nurwulandari issn 2302-9781 (online) 40 │ r-square evaluation with adjustments to find out how much the ability of the independent variables in the study to be able to explain variations in the dependent varia ble. the value of the adjusted r-square test can b e s e e n in the results of the regression equation that have been analyzed and determined through the previous model selection test, which in this study, is the random effect model. table 7 below shows the adjusted r-square results: table 7 adjusted r-squared adjusted r-squared 0.564152 source: eviews secondary data processing the adjusted r-squared value shows a value of 0.574152 or 57.41%. this indicates that th e independent variable understudy has a prop ortion of influence on the dependent variable of 57.41%, while other variables explain the remaining 42.59%. table 8. summary of results of regression analysis unnormalized coefficients correl ati on s standardi ze d t sig. b std. error beta (constant) 14.20 6 11.468 1.253 0.265 ios -0.003 0.004 -0.070 -0.454 0.759 roa 0.368 0.076 0.658 4.875 0.000 sg -0.213 0.159 -0.176 -1.432 0.172 r2 fhitung sig fhitung = 0.356 = 9.750 = 0.000 source: secondary data processed. β0 = 13.105. means the investmen t opportunity set (x1). return on assets (x2) and sales growth (x3) are equal to zero. then the dividend payout ratio will increase by 14,10 5 %. β1 = 0.001. means that every 1 percent increase in the investment opportunity set (x1). then the dividend payout ratio will decrease by 0.001%, assuming the other variables are constant. β2 = 0.369. this means that every 1 percent increase in total return on assets (x 2 ). then the dividend payout ratio will increase by 0.359%, assumi ng the other variables are constant. β3 = 0.213. it means that every 1 percent increase in sales growth (x3). then the dividend payout ratio will decrease by 0.213 percent, assuming the other variables are constant. as showed by the independent variable coefficient, the effects of the multiple lineary regression equation indicate the direction of each variable regression coefficient suggests a unidirectional effect on the payout ratio of dividends (tekin, b. & hatipoğl, 2017). at the same time, the negative factor decreases the distribution ratio of the dividend. if the company is in good health, the management will prioritize new acquisitions ove r paying large dividends. funds that should be used for cash dividend payments to shareholders would be used to acquire successful assets. indeed, to address the issue of underinvestment. in either case. slow-growing companies typically pay higher dividends to offset overinvestment issues. market to book value of equity (mbve) is a proxy for the investment opportunity set (ios) based on the price at which the company's grow th is attributed to its capacity to acquire and retain resources (rambe, 2018). international journal of islamic khazanah, vol. 10 no. 1: 34-42 the impact of investment opportunity asset, return on assets, and sales growth on dividend policy: empirical analysis of manufacturing companies listed in the indonesian sharia stock index (issi) from 2015-2017 andini nurwulandari 2302-9781 (online) │ 41 these findings indicate that investment opportunities, as measured by the company's ability to acquire and manage assets, have a small but important effect on the dividend poli cy of the company. roa has a substantial impact strategy of the consumer goods business sector on the indonesia stock exchange. this is consistent with the principle that returns on assets have a beneficial impact on dividend policy. return on assets is a metric that is used to determine a company's success in using its assets. a high asset turnover rate reflects the financial success of the company. the greater the company's asset turnover, th e greater its capacity to pay dividends. the statement states that the company may not pay high dividends because the company needs internal funds for company expansion and additional capital to finance company activities. the company tends to hold its profits instead of distributing tips to shareholders. conclusion based on the previous chapter's discussion. the investment incentive package, it is concluded the dividend policy has a negative but marginal effect on the consumer goods industry sector as measured by the issi from 2015 to 2017. these findings demonstrat e t h a t when a company's financial position is solid, management may prioritize new acquisitions over paying large dividends. dividends due to shareholders can be used to make investment purchases. roa has a major positive impact in dividend policy in the c onsumer goods business sector as measured by the issi from 2015 to 2017. these findings demonstrate that a high asset turnover rate is indicative of a company's financial success. the greater th e company's asset turnover, the greater its capacity to pay di vidends. meanwhile, for the 2015-2017 period, sales growth has a negative but marginal impact on the policy on dividends the consumer goods industry sector as measured by the issi. these results prove that if the company focuses more on sales growth, funds will be even higher, forcing management to pay low or no dividends. references abdulsaleh, a. m., & worthington, a. c. 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(2018). the analysis of factors affecting the value of company with debt policy a s intervening variables (study in manufacturing companies listed on issi). international journal of public budgeting, accounting and finance, 1(4), 1-12. tekin, b., & hatipoğlu, m. (2017). the effects of vix index, exchange rate & oil prices on the bist 100 index: a quantile regression approach. tekin, b, hatipoğlu, m.(2017). the effects of vix index, exchange rate & oil prices on the bist, 100, 627-634. vranceanu, r. (2014). corporate profit, entrepreneurship theory and business ethics. business ethics: a european review, 23(1), 50-68. yagan, d. (2015). capital tax reform and the real economy: the effects of the 2003 dividend tax cut. american economic review, 105(12), 3531-63. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 9 no. 2: 85-92 * copyright (c) 2019 andini nurwulandari this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 2 april 2019; revised: 30 april 2019; accepted: 1 july 2019 inflation, the rupiah exchange rate and their impact on the islamic social reporting of consumer goods industry companies listed in the indonesian sharia stock index (issi) from 2014-2018 andini nurwulandari universitas nasional jakarta. indonesia email: andinmanajemen@gmail.com abstract apart from serving as a forum for parties in need of funds (issuers) and those with excess funds, investment in the capital market is one of the investments currently being developed in society (investors). the islamic capital market is a capital market that is governed by sharia principles; all securities transactions on the capital market are governed by sharia provisions. this is a quantitative study that makes use of time series data, which consists of a single object but spans multiple periods: inflation, rupiah exchange rates, and stock prices from 2014 to 2018. the method used is a causal and distributive historical method. the population for this study is the entirety of the indonesian sharia stock index in the consumer goods industry sector, which consists of 29 companies listed on the issi. the multicollinearity test, the autorelation test, the linearity test, and the fixed effect model were used to analyze the data. this study shows that: 1) the inflation variable has a significant and significant impact on stock prices in the indonesian sharia stock index (issi), on the basis of results from the partial test of the first hypothesis: 2) the results of the second hypothesis partial test indicate a substantial effect on the indonesian sharia stock index share price of the variable rupiah exchange rate (issi). keywords: inflation, exchange rate, issi introduction the capital market is a forum for accumulation and capital formation to increase public participation in the management of the fund (akbar & herianingrum, 2015). the capital market plays an essential role for the state, namely to finance corporations or to get investment money from investors (ardana, 2016). in order to grow companies, increase work capital, expand business and other activities, capital market funds are used. in addition, the capital markets play a significant role in investing in financial instruments such as stocks, bonds, reciprocal funds and so on. the capital market also offers investors opportunities and benefits according to the characteristics of the selected investment. (friedrich, 2014). the islamic capital markets and conventional capital markets do not differ greatly. because the idea of islamic capital markets to be traded must be based on companies in sectors that meet the sharia criteria and principle, various practices of speculation, free from ribawi elements and stock transactions with investment companies can be avoided (khmsatun & martani, 2015). (colombia, 2017). indonesia, one of the largest muslim countries in the world, is an important market for developing islamic financial industries. the growth of the muslim financial sector market share in indonesia plays a role in islamic capital market investment. one of the instruments to measure the performance of islamic capital markets in indonesia is the jakarta islamic index (jii), which comprises 30 sharia liquid stocks, based upon the sharia principles (melati & nurwulandari, 2019). building on 12 may 2011, indonesia has been boosting islamic capital market development with the bapepam-lk sharia stock index (issi) and https://creativecommons.org/licenses/by-sa/4.0/ mailto:andinmanajemen@gmail.com ijik, vol. 9 no. 2: 85-92 inflation, the rupiah exchange rate and their impact on the islamic social reporting of consumer goods industry companies listed in the indonesian sharia stock index (issi) from 2014-2018 andini nurwulandari issn 2302-9781 (online) 86 │ indone's ulema national sharia council (dsn-mui). issi consists of all shares on the indonesian stock exchange that are included in the sharia stock exchange list (des) (mawaddah & nurwulandari, 2019). the indonesian shari'a stock index (issi), which has seen significant developments, is obviously influenced by different aspects (wahyudi, hasanudin & pangestutia, 2020). key factors, including the sharia certificate bank, inflation, money supplies (jub), monetary exchange rates and more, can influence the development of the islamic index (prabowo, 2013). in the meantime, the internal factors that can influence national economic conditions, security, politics, government policies, etc. the study included inflation, idr / usd, sbip and the global oil price as the macroeconomic variables (nurwulandari, hasanudin & melati, 2021). the variation in the islamic inventory index has been estimated to affect some of these variables (nurwulandari & adnyana, 2019). inflation is a condition in which commodity prices in general increase and continue to grow. depending on inflation, inflation can have a positive or negative effect on the economy. the constantly fluctuating inflation rate in indonesia has not rendered it impossible for investment levels in indonesia's capital market to be affected, including the indonesian sharia stock index (issi) (sudarsono, 2018). inflation affects jii in a negative and statistically significant way; inflation has an enormous negative effect on the risk of investment (hasanudn, 2021). the exchange rate is another interesting macro variable (yanti, 2013). the exchange rate is the price of the money for other currencies which can be defined as the local currency required to purchase foreign currency or vice versa. the exchange rate is going to affect the export-import trade sector (hasanudin & awaloedin, 2020). the indonesian capital market is also inseparable from the companies that exchange the idr/usd. the movement of the stock index will be affected by changes in the idr / usd exchange rate (widyasa & worokinasih, 2018). the existence of the capital market offers a source of funding, a vehicle for investment, the distribution to the community of ownership by a company and job creation (wahyudi & pangestuti, 2017). capital market plays an essential role in the country's economy because the capital market has two purposes: finance an enterprise or the collection of funds from the investor group. it plays an important role in the capital market. secondly, both markets represent a way to invest in financial instruments such as stocks, bonds, mutual funds, and so on. research method this research is a quantitative study that uses time-series data, which consists of one object but includes several periods: inflation, rupiah exchange rates, and stock prices each year from 2014-2018. the method used is a historical method that is causal and distributive. an initial stage of this research is to study theories related to stock prices, inflation and the rupiah exchange rate. then analyze the relationship between the variables of these theories with the actual problems that exist at this time. the next stage is to collect data in the form of secondary data obtained from bi and the idx; then, after the data is received, the next step is to conduct tests using statistical and econometric tests. in the study, the population is the entire index of 29 companies listing in the issi, contained in the indonesian sharia stock index. multicollinearity testing, autorrelation testing, linearity testing and fixed effect model are used for data analysis. ijik, vol. 9 no. 2: 85-92 inflation, the rupiah exchange rate and their impact on the islamic social reporting of consumer goods industry companies listed in the indonesian sharia stock index (issi) from 2014-2018 andini nurwulandari 2302-9781 (online) │ 87 results and discussion object of research in the consumer goods industry, the total population fulfilling the sampled criteria is 5 companies listed in the 2014-2018 sharia stock price index (issi), i.e.: table 1. issuers researched no code company’s name 1 ades akasha wira international 2 aisa tiga pilar sejahtera food 3 ceka wilmar cahaya indonesia 4 icbp indofood cbp sukses makmur 5 indf indofood sukses makmur source: processed data asset structure the following table summarizes the estimation results and asset structure growth in the research sample companies: table 2.calculation results and development of company asset structure code % (fluctua ting) 20142015 % (fluctu ating) 20152016 % (fluctua ting) 20162017 % (fluctua ting) 20172018 2014 2015 2016 2017 2018 ades 4,308 9,224 8,070 4,300 8,908 4,304 1,8780 (6,87) (4,483) aisa 8,289 7,390 5,678 1,578 1,991 (3,899) (2,693) 6,87 (1,464) ceka 4,797 7,649 6,488 2,784 3,474 (8,287) (2,181) (4,205) 1,08 icbp 9,698 4,471 6,382 2,094 1,821 (6,346) 1,931 (5,185) (1,394) indf 9,832 7,676 2,669 5,953 3,288 (3,276) (5,937) 4,285 (3,747) source: processed data as shown in table 2, the estimation results and the construction of the asset structure of the five companies in issi have fluctuated every year. from 2014 to 2018 it experienced a decline as a result of a decrease in company profits and assets, thereby reducing the percentage of the asset structure of each company. classic assumption test multicollinearity test the multicollinearity test is a test that determines whether an independent model of a regression model has intercorrelation or colinearity. the results of the multi-linearity test in this study are as follows: table 3. multicollinearity test results hs inflation kurs hs 1.100000 0.066813 0.107085 inflation 0.066813 1.100000 0.702475 kurs 0.107084 0.801575 1.100000 source: processed reviews 7, 2019 ijik, vol. 9 no. 2: 85-92 inflation, the rupiah exchange rate and their impact on the islamic social reporting of consumer goods industry companies listed in the indonesian sharia stock index (issi) from 2014-2018 andini nurwulandari issn 2302-9781 (online) 88 │ multicollinearity test results in table 3 test results of the estimated equation of the independent variables (capital, interest and labour) and the dependent variable, namely production. one way to analyze the presence or absence of the effect of multicollinearity in this study is by looking at the correlation matrix value using the eviews7 program. data can be free from multicollinearity symptoms if the correlation value between the independent variables is smaller than 0.8 (correlation <0.8). the table shows that the data does not have a multicollinearity problem because the correlation between variables is smaller than 0.8. autocorrelation test the autocorrelation test is used to check or not the classic assumptions for autocorrelation differ. the requirement to be met is that the regression model does not contain an autocorrelation. wastondurbin (dw test). the durbin-waston autocorrelation tests have been conducted and the results are as follows in table 4: table 4 autocorrelation test results model summary(b) model r r square adjusted r square std. error of the estimate durbin watson 1 ,097(a) ,008 .882 .07558 ,289 a predictors: (constant), x2, x1 b dependent variable: y source: data processed spss 16, 2019 the dw value from the results shows in table 4 is 0.289 table 4. dw values are -2 to +2 or − das dw, meaning that autocorrelation is not based on the criteria of decision-making. it may be concluded that there is no autocorrelation in this regression model. test of linearity to assess whether the analyzed data is or is not linearly related, a linearity test is used. from sig. linearity and sig. deviation from linearity, the linearity test showed. if the value is <0.05, it is linear and preferable for the regression model. the results of the linearity test in this research are as follows: table 5. linearity test results of stock prices and inflation (x1) sig. stock price * inflation linearity 0,000 deviation from linearity 0,008 source: data processed by spss 16, 2019 the value sig is obtained from table 5. the 0.000 linearity is less than 0.05, so that the effect of stock prices and inflation can be explained by a linear regression. table 6. results of linearity test of stock prices and rupiah exchange rate (x1) sig. stock price * rupiah exchange rate linearity 0,000 deviation from linearity 0,060 source: data processed by spss 16, 2019 ijik, vol. 9 no. 2: 85-92 inflation, the rupiah exchange rate and their impact on the islamic social reporting of consumer goods industry companies listed in the indonesian sharia stock index (issi) from 2014-2018 andini nurwulandari 2302-9781 (online) │ 89 the sig value is obtained based on table 6. the linearity of 0.000 is less than 0.05, so the effect between stock prices and rupia exchange rate can be explained with a linear regression. fixed effect model based on previous tests, the method used to estimate the model in this simultaneous equation is the fixed effect in the fixed effects model; differences in individual characteristics and time are accommodated in each region's intercept and different constants. table 6 of the regression analysis of the effect of a single variable on the dependent variable shows the result of the model selection, that is, the fixed effect. table 7 below shows the results of regression analysis of the independent variable effect on the dependent variable: tabel 7. estimasi fixed effect model dependent variable: stock price method: panel least squares date: 01/30/19 time: 14:20 sample: 2016 2018 periods included: 25 cross-sections included: 6 total panel observations: 127 variable coefficient std. error t-statistic prob source: processed data based on table 6, it can be seen that the results of the estimation model equation are as follows: share price = 998.2487 + 131.1144inf + 0.208037kurs the regression equation above can be explained as follows: 1. the value of 998.2487 means that the share price of rp. 998.2487 if it is 0. for inf(x1) and kurs(x2). 2. the regression coefficient of the inf variable (x1) is 131,1144, which means that, if the inf is increased by 1%, the inventory price (y), if the remaining independent variables remain, will increase by rp. 141.1244. the positive coefficient means that inf and the stock price are unidirectionally linked, which is to say, the larger the inflation, the higher the stock price. if rp. r-squared 0.966584 mean dependent var 4288.120 adjusted r-squared 0.926332 sd dependent var 4331.770 se of regression 1157.575 akaike info criterion 17.17019 sum squared resid 24704656 schwarz criterion 17.50247 log-likelihood -208.5033 hannan-quinn criteria. 17.25584 f-statistic 52.13577 durbin-watson stat 0.946658 prob(f-statistic) 0.000000 c 997.2497 2151.264 0.467198 0.0068 inf 141.1145 97.09305 1.870414 0.0046 kurs 0.209038 0.160777 1.924853 0.0028 ijik, vol. 9 no. 2: 85-92 inflation, the rupiah exchange rate and their impact on the islamic social reporting of consumer goods industry companies listed in the indonesian sharia stock index (issi) from 2014-2018 andini nurwulandari issn 2302-9781 (online) 90 │ 141.1144 increased in the inf, the equity price rose by rp. 998.2487 + rp. 141.1144 = rp. 1.128.3641. 3. the kurs (x2) regression coefficient is 0,208037. this means that the stock price (y) increases by rp. 0,2009037 when there is a 1% increase, assuming that the other independent variables are constant. the positive sign coefficient is the single direction of kurs to the stock price, which means that, the higher the kurs (rupiah exchange rate), the higher the stock price. the stock price increased by rp 997,2487+rp 0.209037 = rp. 998,456837, if the rupiah exchange rate (kurs) increased by rp. 141,1144. discussion the influence of inflation on stock prices inflation is a general increase in prices in an economy from one period to another. the rate of inflation is very influential on economic conditions, especially capital market activities. therefore, the government must keep inflation under control. this is because an increase in inflation causes an increase in risk on stock investment. in addition, the ability of capital to generate profit in the current and future is also accompanied by investor pessimism. research results using the above panel data method have shown that inflation (inf), measured using indonesian sharia stock index (issitotal )'s consumer goods price share price, is having a positive and significant impact on the indonesian sharia stock index inventory prices (issi). with a 1,860424 ratio. the considerable probability figure in the table of 0.0036 is smaller than the significant level used, which is 0.05, which means a meaningful relationship. so it can be concluded that partially the inflation factor influences the increase in stock prices so that the rise in inflation includes the share price of a company also increases. the impact on stock prices of rupiah exchange rate the dollar currency affects stock returns substantially. the variable rupia exchange rate has a significant impact on the indonesia bourse on equity prices at the same time. since if the exchange rate of rupiah is out of control, it will have a number of economic effects. a reduction in the level of domestic savings, which are a source of investment funds for the people from developing countries, and a decline in entrepreneurs' enthusiasm for investment in capital markets is some of the implications for the uncontrolled exchange rate of the rupiah. panel data show that the indonesian shario stock index (issi) with a coefficient of 1.925753 has a positive and important impact on the inventory price. the rupiah exchange rate (kurs) is based on indonesia sharia stock index's overall stock price for consumer goods (issi). the significant probability figure in the table 0.0018 is less than the significant amount of 0.05, which is important. it can therefore be concluded that a partial effect of rupiah's currency factor is the increase in share prices, so the increase in the exchange rate of rupiah includes an increasing share price. conclusion the conclusion can be drawn as follows: based on the background, theoretical basis, analytical data and test results: 1) the inflation variable has a substantial and significant impact of the test results for the first hypothesis on the stock prices of the indonesian sharia index; (issi). this shows the increase in stock ijik, vol. 9 no. 2: 85-92 inflation, the rupiah exchange rate and their impact on the islamic social reporting of consumer goods industry companies listed in the indonesian sharia stock index (issi) from 2014-2018 andini nurwulandari 2302-9781 (online) │ 91 investment in the indonesian sharia stock index when inflation rises (issi). at the same time, prices are jointly and significantly affected by all independent variables such as inflation and the variable rupiah exchange rate (rsi) for the indonesian sharia index (ssr) from 2016 to 2018; 2) the exchange rate variable rupiah is of major and significant influence on the indonesian sharia inventory, based partly on the test results of the second hypothesis (issi). this shows that, when the rupiah exchange rate increases, the indonesian sharia stock index (issi) will increase the investments of stocks in the consumer goods sector. references akbar, r., & herianingrum, s. 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(2021). market reactions on corporate actions in growing and nongrowing energy consuming companies. international journal of energy economics and policy, 11(3), 290-295. ijik, vol. 9 no. 2: 85-92 inflation, the rupiah exchange rate and their impact on the islamic social reporting of consumer goods industry companies listed in the indonesian sharia stock index (issi) from 2014-2018 andini nurwulandari issn 2302-9781 (online) 92 │ prabowo, d. (2013). analisis pengaruh inflasi, sertifikat bank indonesia syariah (sbis), dan jumlah uang beredar (jub) terhadap indeks syariah yang terdaftar di indeks saham syariah indonesia (issi). sadeghi, m. (2008). financial performance of shariah-compliant investment: evidence from malaysian stock market. international research journal of finance and economics, 20(8), 15-24. sudarsono, h. 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(2016). pengaruh frekuensi perdagangan saham, volume perdagangan saham, kapitalisasi pasar dan jumlah hari perdagangan terhadap return saham (studi pada saham perusahaan dagang eceran yang terdaftar dalam indeks saham syariah indonesia sebelum sampai sesudah bul. management analysis journal, 5(1). yanti, f. (2013). pengujian abnormal return saham sebelum dan sesudah peluncuran indeks saham syariah indonesia (issi). jurnal manajemen, 1(01). . kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 2: 94-102 doi: 10.15575/ijik.v12i2.17358 * copyright (c) 2022 hudzaifah achmad qotadah and maisyatusy syarifah this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: march 9, 2022; revised: april 24, 2022; accepted: may 15, 2022 pig kidney xenotransplantation as an alternative solution of hifdz al nafs hudzaifah achmad qotadah1*, maisyatusy syarifah2 1,2university of malaya, professor king ungku aziz, 50603, kuala lumpur fellowship territory, malaysia 1universitas islam indonesia, kaliurang st. no. km. 14.5, krawitan, umbulmartani, ngemplak, sleman regency, special region of yogyakarta 55584, indonesia *corresponding author e-mail: hudzaifahachmad47@gmail.com abstract recently, us surgeons successfully tested pig kidney transplants in a human patient, which caught the medical community by surprise. this has elicited a range of responses, including among muslim communities, whether it is permitted by shariah or vice versa. some muslim scholars stated that pigs are prohibited animals under islamic law. in contrast, others saw this success as the most recent alternative treatment for kidney failure in recent history. this research examines the issue of transplanting pig kidneys into human bodies by maqasid al-syari'ah (hifdz al-nafs). the full qualitative method was employed, which was based on library research to investigate the stated problems, and all the findings were analyzed descriptively. the study shows, first and foremost, a pig is one kind of animal that is prohibited under islamic law in any form. two conditions must be fulfilled before the transplant of a pig's kidney into a human body can be justified: (1) it must be performed in an emergency where there is no alternative medicine or other sacred organs available; and (2) the harm resulting from the transplant itself must be less than the harm resulting from not performing the transplant. thus, the transplantation of a pig's kidney into a human body is part of the hifdz al nafs effort to implement maqasid al dharuriyyat for the patient's survival. keywords: pig, xenotransplantation, hifdz al nafs introduction health is very pivotal in life. organ transplantation is one of the methods used in modern medicine to improve patients' health (sari, 2020). muslims' socio-religious lives are being challenged by advancing knowledge and technology. one of these advancements in the medical field's progress in organ transplantation from animals to humans. islamic texts can have serious religious implications once animals used in transplantation are deemed unlawful (haram) by islamic texts (nurmansyah, 2020). moreover, the recent breakthrough of transplanting pig kidneys into human bodies carries maslahah for human life, primarily for patients with severe body problems. donor organs can be harvested from non-human primates like gorillas because they are closer to humans. this is one reason why most advanced xenotransplant tests continue to be performed on monkeys. the problem is that baboons, gorillas, and chimpanzees are all listed as endangered species. additionally, there are concerns that certain zoonotic viruses, similar to the coronavirus, can spread from monkeys to humans (hasan, 2021). as a result, pigs have become the preferred animal for researchers for a range of reasons: pigs are considered to be an ideal and lower-risk animal for transplantation because (1) they grow up quickly, (2) they reproduce in large numbers, and the size of their organs is comparable to that of humans, and (3) their organs are similar in size to that of humans (iwase & kobayashi, 2015). https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 12 no. 2: 94-102 pig kidney xenotransplantation as an alternative solution of hifdz al nafs hudzaifah achmad qotadah and maisyatusy syarifah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 95 the first successful transplantation of a genetically modified pig heart into a terminally ill human patient has sparked widespread controversy among muslims around the world. for instance, one of the muslim scientists, aasim padela, stated, "there is no doubt that the quran, for example in surah al-maidah verse 3, declares pigs to be rijss, which means filthy and the debate occurs on the question of when it's okay to use it, but the base condition is that it's haram" (hasan, 2021), whereas others saw differently. "you have prohibited carrion, blood, the flesh of swine, and what has been offered to other than allah (al-māʾidah: 3)" "he has forbidden you only the maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than allah (or has been slaughtered for idols, etc., on which allah's name has not been mentioned while slaughtering). but if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. truly, allah is oft-forgiving, most merciful (al-baqarah: 173)" in short, pigs are one of the animals that islam forbids for their use in any form. but on the other hand, pigs are also one of the animals most often used in medical science to produce the latest discoveries, especially in the health sector. this contradiction makes this issue interesting to discuss further by looking at the islamic sharia principles. in general, this research is not a new study. there have been many previous studies that have made transplantation an object of research material. but specifically, this research takes a theme that has not been discussed before by many researchers, namely the focus on responding to xenotransplantation of pig kidneys by looking at the implementation of one of the elements of maqashid shariah, namely hifdz nafs. previous researchers mostly researched transplants in general from the aspect of islamic law as well, such as sri ratna suminar in her article "aspek hukum dan fiqih tentang transaksi organ tubuh untuk transpantasi organ tubuh manusia", concluding that scholars have agreed to include human organs. as goods (property) that cannot be traded. (sri ratna suminar, 2010) further research was conducted by saifullah under the title " transplantasi organ tubuh (perspektif hukum islam, hukum positif dan etika kedokteran)".(saifullah., 2016) this study concludes that the law of transplantation is allowed if it is intended for the treatment, on the condition that the party who performs it must be a medical professional. another study was conducted by lia laquna jamali under the title "transplantasi organ tubuh manusia perspektif al-qur’an".(lia laquna jamali, 2019) this study also concludes that the different views expressed by the scholars are related to the law of human organ transplantation. research method in this study, a fully qualitative and exploratory method was used. this research is mainly concerned with critically examining materials derived from primary and secondary sources, including textbooks, journal articles, seminar papers, and newspapers. data from supporting documents relevant to the research topic were then analyzed descriptively, and expert opinions from various literature. results and discussion origins of xenotransplantation xenotransplantation is one type of transplantation. in the oxford advanced learner's dictionary, it is stated that the word transplant is defined as taking organs, skin, and so on from a person, animal, body ijik, vol. 12 no. 2: 94-102 pig kidney xenotransplantation as an alternative solution of hifdz al nafs hudzaifah achmad qotadah and maisyatusy syarifah issn 2302-9366 ( print ) issn 2302-9781 (online) 96 │ part, and so on and then putting it into another person's body (hornby, 2000). in medical science, transplantation is defined as removing organs that are not functioning properly to increase health expectations (r. sjamsuhidajat, 2005). at first, transplantation only applies to two types of the same organism, animals with animals or humans with humans (lopp, 2013). however, advances in knowledge have opened up wide opportunities for organ donors across organisms, such as animals to humans. ( a. j. t. cooper, david k. c., burcin ekser 2015) the opportunity to transplant animal organs into humans using xenotransplantation by modifying animal genes to resemble human genes (david k.c. cooper and robert p. lanza, 2000). technically, transplantation requires at least three main elements as its constituent materials (abuddin, 2014). first, the donor is an organism that gives its body parts to be given to an organism that has organ dysfunction ( a. j. t. cooper, david k. c. 2015). second, the recipient is an organism that suffers from organ dysfunction, thus requiring the replacement of a new, healthier organ. third, a team of experts, namely people who have special expertise in medicine, whose job is to replace a dysfunctional body person with a good body person through medical mechanisms (abuddin, 2014). the transplant is divided into two parts in terms of the transplant used: first, tissue transplantation, such as corneal grafting of the eye. second, organ transplantation, such as kidney transplantation, heart, and so on (fuqaha, 2004). meanwhile, in terms of the genetic relationship between the donor and recipient, transplantation can be divided into three types (zeyland, j., d. lipiński, 2015) as below: 1. autotransplantation is a transplant that is carried out by one organism by utilizing another body part as a donor. if a person has a wound on the face, then to cover the wound, a transplant is carried out using meat from other body parts. 2. homo transplantation is organ transplantation carried out by two types of the same organism, for example, human organs using other human organs. 3. hetero transplantation/xenotransplantation/xenograft is a transplant that is carried out using different parts of the organism's organs, for example, the transplantation of animal organs into human organs (kutbuddin aibak, 2009). in more detail, xenotransplantation can be concluded as any procedure that involves transplanting, implanting, or infusion into a recipient human body, either living cells, tissues, or organs of a different species. where the body fluids, cells, tissues, or organs of another person. however, with organisms of the same species, fetal neurons (stem cells), porcine pancreatic cells, encapsulated bovine chromaffin kidney cells, primate bone marrow, and extracorporeal devices that use all organs or cells also fall into this category. (gulyaev et al., 2019). human xenografts include bovine pericardium used in heart valves, viscera used in gut sutures, the bone used in dental implants, collagen used in lacrimal plugs, and human cells grown in fetal calf serumcontaining media, and tissue culture cells exposed to bovine trypsin (r. sjamsuhidajat, 2005). porcine – heart valves, corneal shields made of collagen, blood vessels in vascular grafts, wound dressings made of collagen, pericardium, viscera, bone, hyaluronic acid, and collagen are all components of the device. tissue culture media and enzymes are examples of manufacturing reagents. these tissues must be sterilized properly (ahmed & dubey, 2019). the history of the clinical application of inter-species transplantation was first recorded in the early 204th century, when kidney transplants from rabbits, goats, sheep, primates, and pigs failed (yamada, 2022). since that failure, scientists have often conducted trials until 1963. reemtsma and his colleagues succeeded in transplanting chimpanzee kidneys into several human recipients. the patient who could survive the longest was nine months (veatch, 2015). ijik, vol. 12 no. 2: 94-102 pig kidney xenotransplantation as an alternative solution of hifdz al nafs hudzaifah achmad qotadah and maisyatusy syarifah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 97 then the first heart xenotransplantation was carried out by hardy and colleagues from the university of mississippi in 1964 by transplanting chimpanzee hearts into humans. since then, eight xenotransplantations have been carried out, five using primate donor hearts, three chimpanzees, and two baboons (lintang, 2013). in 1992, in the latest pig organ transplant trial development, zaplicki and colleagues transplanted a pig heart into a patient with marfan's syndrome. the team identified no hyperacute rejection response during a survival period of only 24 hours (lintang, 2013). the protocol also involves a porcine heart perfusion technique with the recipient's blood to remove anti-porcine antibodies before orthotopic pig heart transplantation (pierson, 2020). and this pig heart valve transplant was successful, namely, pig heart valve transplantation to members of the american senate (muladno and zainal abidin, 2004). to increase the success of xenotransplantation from pig organs into the human body, currently, many developments of transgenic pigs are being carried out, namely through engineering technology in the hope that the human immune system can recognize pig organs, thus the rejection reaction of the human body to the entry of the transgenic pig organs (gulyaev et al., 2019). brief of islamic view on pig normatively and under normal circumstances, pork is forbidden to be eaten or consumed by humans. however, the prohibition of pigs does not mean that humans have the right to destroy the pigs in the world. if this is done, there will be a systematic break in the chain of the whole reality of the universe, especially the chain of flora, fauna, and humans themselves.(inggrid ingka prameswari, 2015) all normative legal provisions in islamic teachings can be said to only apply in normal situations as reflected in the emergency law doctrine for the validity of a legal provision (a. m. mulkhan and z. abidin, 2004). the qur'an explains the prohibition of pork in four verses, namely surah al-baqarah (2): 173, surah al-ma'idah (5): 3, surah al-an'am (6): 145, and surah al-naḥl (16): 115. allah says in al-baqarah (2): 173: ِ َ ِ ٱّلل نر َ ۦ ِلغ ِهلَّ ِبِه ُ يِر َوَما أ ِ ز حَم ٱلِخنز َ َم َول َّ َوٱلد َ ة َ ُم ٱلَميت ُ يڪ َ َم َعل َما َحرَّ َّ َ َباٍغ ِإن نر َ رَّ غ ُ َمِن ٱضط َ ف يهِ َ ِإثَم َعل َ َل َ َعاٍد ف َ ور َوَل ُ ف َ غ َ َ ٱّلل َّ ِحيم ِإن رَّ "indeed, allah only forbids you carrion, blood, pork, and animals that (when slaughtered) are called (names) other than allah. but whoever is forced (to eat) while he does not want it and does not (also) exceed the limit." according to fakhr al-dīn al-rāzi, the mention of meat in verse is the part of the body that humans most widely used in the flesh, so the editor of the verse has implications for the prohibition of using the whole body of a pig. (fakhr al-dīn al-rāzi, 1981) meanwhile, muḥammad abduh forbade eating pork because pork is considered disgusting (muhḥammad, 1990). furthermore, the prohibition of pork is clearly stated in surah al-maidah (5): 3: ِيرِ ز حُم ٱلِخنز َ ُم َول َّ َوٱلد ُ ة َ ُم ٱلَميت ُ يك َ َمت َعل ُحرِّ "forbidden to you (eat) carrion, blood, pork." the term ِير ل ز ِخنز ۡ ۡحُم ٱل (pork) inverse is juxtaposed with the words ُ ة َ َمۡيت ۡ ٱلدَّم ,(carcass) ٱل (blood). ِير ل ز ِخنز ۡ ۡحُم ٱل is an arrangement consisting of the words ۡحُم ل and ِير ز ِخنز ۡ -al-husain bin muḥammad al-raghib al) ٱل ijik, vol. 12 no. 2: 94-102 pig kidney xenotransplantation as an alternative solution of hifdz al nafs hudzaifah achmad qotadah and maisyatusy syarifah issn 2302-9366 ( print ) issn 2302-9781 (online) 98 │ ashfahānī, 1412). while ِير ز ِخنز ۡ means pig, this understanding examines the true meaning that ٱل commentators widely use. however, some people interpret this word in a majaz way. in the meaning of majazī, ِير ز ِخنز ۡ refers to a person's attitude that resembles the nature (habits) of a ٱل pig. linguistically, ِير ز ِخنز ۡ ٱل is composed of three letters, kha', nun, za' and ra'. this word is taken from the word َزَر َ .which means slanted, because of the slanted shape of the pig's eyes (ali, 2000) خ in the original macro context, jalāl al-dīn al-suyuṭī, argues that this verse came down as a response to the behavior of friends who wanted to cook carrion meat (al-suyuṭi, 2002). the narration does not clearly explain the context related to the prohibition of carrion, only that the prohibition is related to other verses. the prohibition of blood and pork always follows the mention of the prohibition of carrion. there are indications that the prohibition desired in verse is related to consumptive things. as for taking benefits outside of consumption, some scholars believe that it is permissible (nurmansyah, 2020). meanwhile, pigs are referred to as pork because, in pigs, the most used is meat. but the prohibition is not on the meat but on the whole only from pork, including the skin, praise, bones, fat, and other body parts (m. ali, 2016). consumption of pork in any form, be it pork chops, bacon, or ham, has harmful effects. pigs are the host of many kinds of parasites and diseases that are harmful to humans. (saifullah., 2016) pigs only excrete 2% of their total uric acid content, and 98% are still stored in the body (zulaekah, 2005). on the other hand, pigs have been studied as disease-carrying animals or hosts for parasites and contain many kinds of parasites and can cause intestinal worms (mm. hussaini, 1983). hifdz al nafs through pig kidney transplantation basically, pigs are prohibited in all forms, as confirmed in several suras in the qur'an, including surah al-baqarah verse 173, surah al-ma'idah verse 3, and surah al-an'am verse 145. pork is prohibited for at least four medical reasons, as follows: 1. pork contains a variety of worms, some of which are extremely harmful to the body, such as tapeworms (taenia) and trichinae (worms of the intestine) (hairworms; roundworms that roll into the muscles, causing trichinosis). 2. pork is more likely to transmit bacteria that cause disease than other meats. 3. pork oil is difficult to digest and increases the risk of developing digestive, gastrointestinal, or nervous system diseases. 4. contributes to the spread of virulent influenza (abidin, 2020). to relieve the suffering of humans who are biologically abnormal or who suffer from a disease that causes damage to the function of an organ or cell, patients could use treatment alternatives like xenotransplantation, which involves the use of donor organs from animals with the aim of curing of a disease, such as heart damage-kidneys, and so forth (nurmansyah, 2020). since the transplantation of pigs into human bodies is one of the contemporary problems of fiqh, muslim scholars have expressed a variety of opinions on the subject. those who disagree argue that the human body is sacred and should be left naturally intact as far as possible without any intervention. according to al-shaʿrāwī, we do not own our bodies. it is a trust endowed to us by god (mansur ali, 2019), resulting it is not permitted to include anything unlawful (haram) inside the human body as the hujjah below; al-qur'an, ٌّ و ُ م َعد ُ ك َ ل ُ ه َّ يطاِن ۚ ِإن َّ واِت الش ُ ط ُ ِبعوا خ َّ ت َ ًبا َوال ت يِّ َ ط ا رِض َحالَل َ ي األ ِ ز لوا ِمّما ف ُ اُس ك ّ َها الن ُّ ي َ يا أ ز ُمبير ijik, vol. 12 no. 2: 94-102 pig kidney xenotransplantation as an alternative solution of hifdz al nafs hudzaifah achmad qotadah and maisyatusy syarifah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 99 "o mankind! eat of what is lawful and pure in the earth, and do not follow in satan's steps. indeed he is your manifest enemy." (al-baqarah: 168) hadith, اَوْوا ِبَحَراٍم َ د َ ت َ اَوْوا َوَل َ د َ ت َ َواءا ف َ اٍء د َ لِّ د ُ َواَء َوَجَعَل ِلك َّ اَء َوالد َّ َزَل الد ْ ن َ أ َ َ اّلل َّ إن "allah has sent down both the disease and the cure, and he has appointed a cure for every disease, so treat yourselves medically, but use nothing unlawful." (sunan abi daud) ْم ُ ْيك َ َم َعل ْم ِفيَما َحرَّ ُ اَءك َ ْم َيْجَعْل ِشف َ ل َ َ اّلل َّ .ِإن "allah did not make your cure in what he made haram (unlawful) to you." (al-bukhari) on the other hand, those who permit the transplantation of pig organs into humans adhere to islamic legal philosophy (maqāṣid al-sharīʿa) and legal maxims (al-qawāʿid al-fiqhiyya). the highest religious authority in egypt, dar al-ifta al-missriyah, issued a fatwa stating that a pig's heart valve can be transplanted into a human if it has been chemically processed and has undergone sufficient transformation to the point where the valve's basic properties have been altered (mansour, 2021). elaborating on its reasoning, the decree cites the process of turning wine, which is prohibited in islam, into vinegar, which is permissible. however, if a patient's life is dependent on a pig heart valve and no other option is available, he or she need not be concerned about the valve's purity, as allah the almighty knows best (al-kady, 2021). besides, in islamic law, there are some concepts in terms of iztirar (exigency) as stated by mufti aijaz. first, according to its need, a forbidden thing becomes permitted (jaiz) in the state of iztirar (alshinawi, 2022). in the state of iztirar, haram things become permissible, be it alcohol or pork.(rohmah, 2018) in fact, scholars have even said it is wajib or obligatory in some situations. second, a concept called tadaweh fil muharrm or medication with the help of something which is not permissible (sarfraz, 2022). although pork is prohibited from being consumed because it is dangerous to health, if it is reexamined, after the explanation about the prohibition of consuming pork in surah al-baqarah verse 173 and surah al-ma'idah verse 119, then in the last surah in surah al-anam it is mentioned about the permissibility of consuming pork if you have to. يهِ َ م ِإل ُ ِررت ُ َما ٱضط َّ ِإَل "except what you have to eat." in this verse, it can be seen that when allah mentions the forbidden foods in his noble book, namely the verses that have been mentioned, he prescribes in emergencies things that are following it. so in an emergency, he allows some of what is forbidden under normal circumstances, according to what is needed to eliminate the harm (shalih, 2011), as been said in islamic ruling that something forbidden can become permissible if there's a medical necessity. فور َرحيم َ غ َ َ اّلل َّ يِه ۚ ِإن َ ال ِإثَم َعل َ َ باٍغ َوال عاٍد ف نر َ رَّ غ ُ َمِن اضط َ ف "but should someone be compelled, without being rebellious or aggressive, there shall be no sin upon him. indeed allah is all-forgiving, all-merciful." (al-baqarah:173) ijik, vol. 12 no. 2: 94-102 pig kidney xenotransplantation as an alternative solution of hifdz al nafs hudzaifah achmad qotadah and maisyatusy syarifah issn 2302-9366 ( print ) issn 2302-9781 (online) 100 │ ُم األعىل من المصالِح َّ د َ المصالِح ُيق ُ د َ َزاَحْم عد َ ت ْ فإن "if two benefits clash, then the predominant one takes precedence." ُ ْوَرات الضزَّ ُ المْحظ ُ ِبْيح ُ ت ُ ْوَرات "necessity makes forbidden things permissible." furthermore, qabbānī divided rights into four categories, which are as follows: (1) rights that are solely god's; (2) rights that are solely people's; (3) rights that god and people share, but people's right is dominant over god's right; and (4) rights that are shared by both, but god's right is dominant. according to him, the human body is the site of one of god and people's rights, but people's rights take precedence over god's. god's right over humans is the right to be worshipped (ḥaqq al-istiʿbād), whereas people's right over their bodies is the right to benefit from their continued existence (ḥaqq al-istimtāʿ bi-baqāʾihā). humans should therefore protect their nafs by continuing to live even if they must perform xenotransplantation under certain conditions (ḍarūra) (mansur ali, 2019). regardless of those differences, muslim scholars agree that allah swt honors every human being who protects his life and the safety of his soul a sense life is precious. islam also is extremely concerned with the protection of human life (hifdz al nafs) (mohammed abdel & tarshany, 2016), where saving or assisting in the saving of human life is an obligation (wajib). he said: اَس َجميًعا ّ حَيا الن َ ما أ َّ ن َ أ َ ك َ حياها ف َ َوَمن أ "and whoever saves a life is as though he had saved all mankind." (al-māʾidah: 32) thus, the maqāṣid al-sharīʿa has arranged for the preservation of nafs (hifdz al nafs), because nafs is one of the most incalculably vital things for human. conclusion the pig is one of the animals that islam forbids for its use in any form. still, the pig is also one of the animals most often used in medical science to produce the latest discoveries like xenotransplantation involving pigs despite different opinions among muslims. it occurs due to there being no explicit texts either in the qur'an or the hadith that directly address it. however, contemporary muslim scholars tend to allow pig kidney transplantation into human bodies to be performed in an emergency, and there is no alternative treatment and other halal organs available. allowing a patient to perform pig organ transplants could be one of the efforts in carrying out hifdz al-nafs, which prioritizes life and self-preservation. after all, saving a human life is viewed as a noble gesture in islam. references a. m. mulkhan on muladno and z. abidin. 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(2005). halal dan haram makanan dalam islam. suhuf, 17(1), 24–37. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd. ac.id/index. php/ijik international journal of islamic khazanah , vol. 10 no. 2: 69-83 * copyright (c) 2020 muhammad syauqi mubarok et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: july 10, 2020; revised: july 26, 2020; accepted: july 28, 2020 management of guidance an counseling on learning discipline muhammad syauqi mubarok sekolah tinggi teknologi garut,jawa barat, indonesia * corresponding author e-mail: syauqi.mubarok@sttgarut. ac.id abstract this article aims to examine and describe the influence of guidance and counseling management on learning discipline. the method used in this research is descriptive analysis method using survey techniques. data collection techniques that used are documentation studies and fie ld studies. moreover, the data analysis technique that has been used to answer the research hypothesis is statistical analysis with a path analysis model. the location of the study was at the ciledug vocational high school almusaddadiyah garut, with 85 respondents taking part in the survey. the results of the discussion show that guidance and counseling management has a positive and significant effect on the discipline of learning. keywords : management guidance, counseling, student learning discipline introduction current educational problems that associated with low student learning discipline are one of the educational challenges faced by this nation. this condition is thought to be amongst the impact of the low quality of guidance and counseling management. the phenomenon of problems regarding student learning discipline, based on researcher observations has a relationship with several other factors. including guidance and counseling management, the aspect of the problem has a causal relationship that must be investigated further, because in suradi's opinion, that several external factors influence the learning discipline that grouped into two elements, namely; 1. non -social factors which include air condition, time, place, and equipment or media used for learning, 2. social factors consisting of family environment, community environment and school environment (ardiansyah, 2013). this statement means that a good school environment can support the formation of good student learning disciplines. the school can be said to be excellent as an organization if the school performs its functions well. according to atmodiwirio, as an organization, the school has functions: (1) as a place of formal education within a specified period according to the type, level, and nature of the school; (2) a place of learning and teaching in accordance with the applicable curriculum; (3) a place for fostering for intra-school organization (osis); (4) a place for conducting guidance and counseling for students in school (jelantik, 2015). there is a presumption that the facts on the phenomenon of the problem have a causal relationship that must be investigated further (asyhari & hariyanti, 2020). currently, the topic of management guidance and counseling and discipline of students learning has become an interesting topic for discussion in the world of education, and this is evidenced by the many studies that discuss the management guidance and counseling and of student learning discipline. research in these fields includes research on comprehensive guidance and counseling programs to develop student competency standards conducted by c. matappa (bhakti, 2017). his research is a literature analysis of how the development of a guidance https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) 70 │ and counseling program that is holistic, systematic, balanced, pro-active, integrated with the school curriculum, and reflexive. furthermore, there is also research on the influence of group counseling and counseling programs on improving self-regulation, self-efficacy, and academic achievement carried out by e. noviawati, et. al. in their research, they used a quasi-experimental design to measure the effectiveness of a counseling and group counseling program to improve self-regulation in learning, academic selfefficacy, and academic achievement. in their study, they found that students with low academic achievement tended to have low self-regulation and academic self-efficacy characteristics, besides that the test results also found that group counseling and guidance programs were effective in improving selfregulation and self-efficacy which ultimately improved academic achievement students (noviawati, elvi, ln, & nurihsan, 2016). furthermore, there is also research on the effect of moral coaching by citizenship education teachers on student learning discipline conducted by hasanah et. al. the study focused on the impact generated from the efforts of moral coaching led by civic education subject teachers on student learning discipline (hasanah, 2018). furthermore, there is also research on the influence of parental involvement and parenting on child discipline conducted by edy, et al. the study aimed to examine the effect of parental involvement and parenting on child discipline in paud units using the ex post facto survey method. in the study, they found that the level of parental participation and parenting influences children's discipline (edy, ch, sumantri, & yetti, 2018). furthermore, there is also research on the effect of the implementation of school discipline on the discipline of student learning conducted by hadianti. the study aims to examine the impact of implementing school discipline on the discipline of learning for elementary students by using inferential methods. from the research, it is known that the implementation of discipline has a powerful influence of 39% on student learning discipline (hadianti, 2017). as for the significance of this study, we used descriptive analysis method using survey techniques to examine the effect of implementing guidance and counseling management on student learning discipline. in connection with that, the author is interested in continuing research with the title "the effect of guidance management and counseling on learning discipline .". research method the method used in this research is the descriptive method. the definition of the descriptive approach is a method that describes or exposes the phenomenon of the problem that will be examined at this time or the present situation with the aim of finding answers to problem-solving, and the results are implemented after exploratory activities(iskandar, 2016). this research technique uses survey techniques, namely research that takes samples from a population by using questionnaires as a tool for collecting primary data to examine symptoms or observed phenomena. thus the research methods and techniques used in this study are expected to provide answers to problem-solving through gathering information on field data that describes the factors that are related between the phenomena studied, namely regarding the variables of guidance and counseling management and learning discipline. analysis of the facts of the research results is clarified with relevant literature, according to recommendations given by ramdhani & ramdhani (m. a. ramdhani & ramdhani, 2014), and ramdhani et al. (a. ramdhani, ramdhani, & amin, 2014). to see the objective conditions, there is an object of research. the researcher establishes the operationalization of the research variables, which are arranged to facilitate the steps in capturing and collecting data obtained from respondents following theories, concepts, propositions, and assumptions of the research variables specified. the operationalization of this research variable is a s follows: international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) │ 71 table 1. operationalization of research variables variable dimensi indicator guidance and counseling management (x) planning guidance and counseling activities analysis of student needs goal setting determination of types of activities determination of time and place of activity determination of facilities and budget organizing activities and all supporting elements of guidance and counseling the division of tasks between guidance and counseling officers involvement and coordination of the stakeholders moving human resources to implement guidance and counseling activities carry out orientation services carry out information services carry out individual guidance and counseling services carry out group guidance and counseling services evaluating guidance and counseling activities measuring and assessing work results take corrective and development actions source: sugiyo(silitonga, sarjono, & anif, 2014) student learning discipline (y) on time come to school on time go home from school on time not leaving class/ ditching during lessons do not leave the class during the lesson do not skip school not lazy to learn complete all school assignments diligently reading books always participate in every lesson held comply with school regulations obey all school rules not violating school rules source: shochib(shochib, 2010) respondents in this study were all students in class x and xi of the ciledug al-musaddadiyah garut vocational school, which amounted to 544 people and taken as many as 85 samples. with detailed characteristics of respondents as follows: international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) 72 │ table 2. characteristics of respondents by gender number of respondents total respondents m f 42 43 85 49.41 % 50.59 % 100 % table 3. characteristics of respondents based on family integrity no family status total percentage 1 complete parents 66 77.65 % 2 single parents 18 21.18 % 3 orphans 1 1.18 % total 85 100 % table 4. characteristics of respondents based on age no age (years) total percentage 1 17 39 45.88 % 2 18 18 21.18 % 3 19 28 32.94 % total 85 100 % the discussion was carried out on the potential development patterns of relevant students as an effort to improve learning discipline.. results and discussion guidance and counseling management and learning discipline which is operational theories are derived from the middle theory of islamic education management. this middle theory is very much tied to the grand theory, namely islamic education, which is one of its coverage regarding guidance and counseling management. for more details the framework of thought that researchers have described above can be seen in the explanation below: guidance and counseling management according to terry, quoted by mulyono, said: "that management is a unique process, which consists of actions of planning, organizing, activating and supervising carried out to determine and achieve the targets set through the use of human resources and other sources ”(shandi & hasthoro, 2016). related to guidance and counseling (gc) consists of two syllables, namely guidance and counseling. the term guidance is a translation of an english word, namely "guidance" which comes from a verb to guide which international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) │ 73 means showing, giving way, or guiding others towards a goal that is more beneficial for his life in the present and future (rozikan & fitriana, 2017). then related to counseling according to prayitno, is one type of service which is an integrated relationship of guidance. counseling can be interpreted as a reciprocal relationship between two individuals, where one (i.e., the counselor), tries to help the other (i.e., the client) to reach an understanding of himself concerning the problems he faces in the future (daulay, 2015). based on the description above, we know that guidance and counseling management is a management that is implemented in guidance and counseling. visioned and can be realized in program planning, organizing activities, and all supporting elements of guidance and counseling. this statement is in line with sugiyo's opinion that guidance and counseling management is an activity that begins with 1. planning guidance and counseling activities, 2. organizing activities and all supporting elements of guidance and counseling, 3. mobilizing human resources to carry out guidance and counseling activities, and 4. evaluating guidance and counseling activities to find out whether all service activities have been carried out and know the results(silitonga et al., 2014). in this study, the author analyzed guidance and counseling, seen from the standpoint of service management. according to sugiyo, it was said that in detail, the guidance and counseling management activities were as follows : planning guidance and counseling activities include: 1. analysis of student needs. 2. goal setting. 3. determination of types of activities. 4. determination of time and place of activity 5. determination of facilities and budget organizing activities and all supporting elements of guidance and counseling, including: 1. the division of tasks between guidance and counseling officers 2. involvement and coordination of the stakeholders mobilizing human resources to carry out guidance and counseling activities, including : 1. carry out orientation services 2. carry out information services 3. carry out individual guidance and counseling services 4. carry out group guidance and counseling services evaluating guidance and counseling activities, including: 1. measuring and assessing work results 2. take corrective and development actions (silitonga et al., 2014) student learning discipline etymologically the discipline comes from latin " disibel" which means followers. along with the development of the times, the word changes to " discipline " which means devotion or obedience to the order(elly, 2016). then according to prijodarminto saying that discipline is a condition that is created and formed through a process of a series of behaviors that show the values of devotion, obedience, loyalty, or order (z pujawati, 2016). international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) 74 │ related to learning according to the slameto, learning is a process/ effort carried out by individuals to obtain a change in new behavior as a whole, as a result of the experience of the individual itself in interaction with the environment(lomu & widodo, 2018). based on some of the descriptions above, it can be concluded that students 'learning discipline is students' obedience in following the rules or rules that have been set by the school because they are encouraged by awareness in their conscience to obtain a behavior change from the results of the experience they have gained. this is in line with laura's opinion that the discipline of learning is the predisposition (inclination) of a student's mental attitude to obey the rules, order, and at the same time controlling himself, adjusting to regulations that come from outside even when restraining and showing awareness of responsibility towards their duties and obligations as students(mahanani, 2013). in this study, the author takes reference from shochib, whereas student behavior that can be used to measure the level of discipline for students at the school, can be seen under the provisions of the discipline of time and discipline actions, as follows : on time, including : 1. come to school on time 2. go home from school on time not leaving class/ditching during lessons, including : 1. do not leave class during the lesson, 2. do not skip school. not lazy to learn, including: 1. complete all school assignments, 2. diligently reading books 3. always participate in every lesson held. comply with school regulations, including: 1. obey all school rules 2. not violating school rules(shochib, 2010). research result this study examines empirical facts about the effect of guidance and counseling management on learning discipline. the research paradigm analyzed is shown in picture 1 . there is no influence (ho) picture 1. research paradigm data description of research variables to determine the variable conditions of management guidance and counseling, student learning discipline and student achievement, then made measurements using a questionnaire consisted of questions, each with five possible answers to choose and deemed appropriate according to the respondents. from these answers, then the assessment criteria are arranged as follows: there is the influence (ha) guidence and counseling student learning discipline international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) │ 75 1. the cumulative value is the number of values of each question item which is the answer of 85 respondents. 2. the percentage is the cumulative value of an item divided by its frequency value multiplied by 100%. 3. the number of respondents is 85 people and the largest measurement scale value is 5, while the smallest measurement scale is 1, so the calculation results are obtained as follows: 1. the largest cumulative amount = 85 x 5 = 425 2. smallest cumulative amount = 85 x 1 = 85 3. the biggest percentage value is = (425/ 425) x 100 % = 100 % 4. smallest percentage value = (85/ 425) x 100 % = 20 % from the two percentage values obtained range values = 100% 20% = 80% and if divided by 5 measurement scales, the percentage interval value is = (80%) / 5 = 16% so that the percentage assessment criteria classification is obtained as follows: table 5. assessment criteria of respondents by percentage no percentage assessment criteria 1 20% 35,99% very poor 2 36% 51,99% poor 3 52% 67,99% well 4 68% 83,99% good 5 84% 100% very good sumber: hasil penelitian, 2016 description of management and counseling variables the independent variable in this study is guidance management which is measured using 4 dimensions, namely, (1) planning guidance and counseling activities; (2) organizing activities and all supporting elements of guidance and counseling; (3) mobilizing human resources to carry out guidance activities and counseling; and (4) evaluating guidance and counseling activities. then measuring using a questionnaire consisting of 27 statement items, each of which is accompanied by five possible answers that must be selected and considered according to the respondent. the results of data processing on 27 items of statements about guidance and counseling management are presented in the following table: table 6 .distribution of respondent’s answers on guidance and counseling management variables no item score percentage % criteria 1 at the beginning of entering school, students are asked for information about their identity through interviews 336 79.06 good international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) 76 │ 2 at the beginning of entering school, students are asked for information about their social and cultural background through interviews 342 80.47 good 3 schools always distribute questionnaires to students regarding educational service satisfaction 341 80.24 good 4 schools always distribute questionnaires to parents regarding satisfaction of education services 338 79.53 good 5 the school provides counseling services for students who experience problems 318 74.82 good 6 gc activities are carried out according to the needs of students 334 78.59 good 7 learning counseling services can always increase students' desire to continue learning 342 80.47 good 8 the gc teacher always agrees with the students in setting one time outside the learning hours 320 75.29 good 9 gc teachers are always seen coordinating with certain subject teachers or homeroom teachers when they will provide services in the learning hours 338 79.53 good 10 the gc room always looks clean and neatly arranged 369 86.82 very good 11 schools are always seen trying to provide the facilities needed by gc teachers 354 83.29 good 12 gc teachers are qualified teachers in their fields 298 70.12 good 13 gc teachers always coordinating with principals and subject teachers and homeroom teachers 305 71.76 good 14 the school conducting scheduled home visits to the students 309 72.71 good 15 during the orientation period, the school always introduced new students with all school teachers and staff 321 75.53 good international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) │ 77 16 at the orientation period, the school always provides new students with an understanding of all the regulations that apply at school 329 77.41 good 17 gc teachers always provide information about job vacancies and information about all career paths that can be obtained by students in the future 337 79.29 good 18 counseling services are beneficial in increasing my learning interest 333 78.35 good 19 the school provides counseling services for troubled students 334 78.59 good 20 the school provides counseling services for students at the time and location agreed upon with students 316 74.35 good 21 in group guidance, gc teachers always deliver material on the general basis 332 78.12 good 22 the school provide special hours every week for guidance services at school for students 345 81.18 good 23 guidance and counseling services can carry out the program following what was previously planned 307 72.24 good 24 the implementation of guidance and counseling services always runs smoothly without obstacles 376 88.47 very good 25 counseling services are beneficial in increasing my learning interest 388 91.29 very good 26 gc teachers always inform the obstacles that occur in the implementation of guidance and counseling 332 78.12 good 27 every year, gc teachers always inform the new gc programs that will be implemented in the new school year 345 81.18 good average 335 78.77 good international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) 78 │ from the table above, it can be seen that the average respondent's answer to the guidance and counseling management variable has good criteria with a percentage of 78.77% of all statements on that variable. this value indicates that the guidance and counseling management at ciledug al-musadaddiyah vocational school in garut is considered good. guidance and counseling management must always be sought and improved because it will encourage children to be able to excel in learning and will enhance the quality of education in schools. this statement is in line with prayitno's opinion, that lack or even in existence of guidance and counseling for students in the learning process, resulting in poor student learning discipline and low student achievement. because, guidance and counseling is a service of assistance to students, both individually and in groups, in order to be able to be independent and develop optimally in the field of personal guidance, social guidance, tutoring , and guidance career, through various types of services and supporting activities, based on prevailing norms(prayitno & amti, 2004). the highest percentage of the results of questionnaires is in item number 25, with a rate of 91.29% and very good criteria, namely "counseling services are beneficial in increasing my learning interest." this value indicates that counseling services have been carried out optimally by gc teachers who are in school and able to help and increase students' interest in learning. the statement was also supported by the results of interviews with several teachers and students at ciledug al -musadaddiyah vocational school, garut, on december 12, 2016, at 13.22-14.54. the interview shows that, in the guidance counseling conducted by the gc teacher, students were always given good motivation and encouragement by the supervisor, so that the enthusiasm and interest in student learning become higher and in the end, the motivation can increase the level of focus and concentration of students in the learning process. the lowest rating is in item 12 with a percentage of 70.12% with good criteria, namely "gc teachers are qualified teachers in their fields." this value indicates that most gc teachers in ciledug almusadaddiyah vocational school in garut are not qualified in their fields. this is supported by the results of documentation analysis conducted by researchers on teacher data at ciledug al musadaddiyah vocational school , garut, that all gc teachers in ciledug al-musadaddiyah vocational school in garut, when viewed from the educational qualifications, are not very relevant to their duties, meaning that gc teachers at smk ciledug al-musadaddiyah garut are not scholars of gc. description of student learning discipline variables the dependent variable in this study is student learning discipline which is measured using four dimensions namely, (1) on time (2) not leaving class/ditching during lessons, (3) not lazing to learn and (4) complying with school regulations. to find out the condition of student learning discipline variables, the measurement is done using a questionnaire consisting of 17 statement items , each of which is accompanied by five possible answers that must be selected and considered according to the respondents. the results of processing data on 17 items statement about student learning discipline are presented in the following table 7: table 7. distribution of respondent’s answers on student learning discipline variables no item score percentage % criteria 1 students always come to school before the entrance bell rings 332 78.12 good international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) │ 79 2 students always come to school 15 minutes before the learning process begins 327 76.94 good 3 students always go home from school after the bell 337 79.29 good 4 students always go home after class ends 349 82.12 good 5 when learning is in progress, students never leave the classroom to go to the toilet 353 83.06 good 6 when learning is in progress, students never ask permission to leave with the reason of wanting to meet a friend 319 75.06 good 7 when learning is ongoing, students never leave school without permission 305 71.76 good 8 when learning is in progress, students intentionally do not follow learning and remain silent outside the classroom 306 72.00 good 9 i always complete assignments on time 325 76.47 good 10 i always complete assignments without the help of others 343 80.71 good 11 students always read textbooks 348 81.88 good 12 students always read supplementary books that are related to the material they are learning 291 68.47 good 13 students always participate in all learning activities held by each teacher 280 65.88 well 14 students are always active and take part in all learning activities held by each teacher 301 70.82 good 15 students always behave following school rules 317 74.59 good 16 students never fight at school 330 77.65 good 17 students never smoke at school 343 80.71 good average 324 76.21 good from the table above, it can be seen that the average respondent's answer to the student disciplinary variable has good criteria with an overall percentage of 76.21% of all statements on that variable. this value indicates that the level of learning discipline of students at ciledug al -musadaddiyah international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) 80 │ vocational school in garut is considered good. learning discipline in students must always be improved and developed because the discipline of students in learning will bring a regularity of life and give a good impact on achieving their learning achievements. this statement is following tu'u's opinion that the primary function of discipline is to teach to control themselves so they can respect and obey the rules to discipline themselves and to support the implementation of the learning process so th at it runs smoothly(tu’u, 2004). the highest percentage of the results of questionnaires is in item number 5, with a rate of 83.06% and good criteria, namely " when learning is in progress, students never go out of class to go to the toilet." this value indicates that in the learning process, each student seldom asks permission to go to the toilet. the statement is supported by the results of interviews with several teachers at ciledug al-musadaddiyah vocational school, garut, on december 12, 2016, at 13.22 -14.54. which said that when the learning process had begun, most students rarely asked for permission to leave the class with the reason to go to the toilet, so that learning takes place without any external interference from students who want to go out of class. the lowest rating is in item 13 with a percentage of 62.28% with quite good criteria, namely " students always participate in all learning activities held by each teacher." this value indicates that not all students always participate in all forms of learning organized by the teacher. the statement was also supported by the results of interviews with several teachers at ciledug al-musadaddiyah vocational school, garut, on monday, december 12, 2016, 13.22 -14.54. which said that some students did not participate actively and always did not participate in every learning activity/activity organized by the teacher. the result can be seen from the ineffectiveness of class discussion/group work activities in the classroom. this situation occurs because some students are passive and do not understand what is learned, so in the learning, process students tend inactive, silent and doing nothing. hypothesis testing results the hypothesis design proposed in this study is as follows: hypothesis: h0 h1 : : there is no influence of guidance and counseling management on student learning discipline. there is the influence of guidance and counseling management on student learning discipline. to answer the proposed hypothesis, testing is carried out namely by using path analysis testing. based on the test results obtained the value of the path coefficient (p yx) of 0.2609. the explanation for the massive influence of variable x to variable y, are presented in the following table 8: table 8. analysis results of path x to y path path coefficient tcount ttable decision conclusion value pyx 0.2609 2.4617 1.9890 h0 denied significant international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) │ 81 to find out more about the effect of management guidance and counseling to the student’s discipline, testing is carried out by comparing tcount with ttable. based on the results of the test obtained, the value of tcount greater than ttable value that is t count = 2.4617 > t table = 1.9890. furthermore, the result is achieved through the following calculations : looking for tcount t= 0.2609 √1 − 0.2609 2 85 −2 t= 2.4617 : tablet looking for 2 ) –: n = ( tablet ttable = ( 0.05 : 85 – 2) ttable = 1.9890 from these values obtained that ho denied, because tcount = 2.4617 > ttable = 1.9890 so that the guidanc e and counseling management variables affect student learning discipline. the influence of guidance and counseling management on student learning discipline is equal to 6.80% while the remaining 93.20% is influenced by other variables outside the guidance and counseling management variables that are not included in the model. this value is obtained through the equation as follows : correlation matrix: r2yx = 0.26092= 0.0680 so that : discussion thus, this condition shows that guidance and counseling management has a positive and significant influence on student learning discipline at 6.80%. the magnitude of the influence is included in the low category, and this is because there are dimensions in the guidance and counseling management variables 2 1 2 − − = n p p t yx yx 22 1 1 yxy rp −= 0.9320 0.06801 2 1 =−=yp international journal of islamic khazanah, vol. 10 no. 2: 69-83 management of guidance an counseling on learning discipline muhammad syauqi mubarok issn 2302-9781 (online) 82 │ that have not been optimally implemented. where based on the results of observations and questionnaires conducted by the author, the lowest percentage is on the organizing activity dimension and all supporting elements of guidance and counseling. this result is indicated by the low level of relevance between tasks and educational qualifications possessed by gc teachers. this situation happens because quantitatively, there is a limitation in the number of human resources with gc education background, so the school has difficulty in finding and hiring professional workers, especially gc scholars, which incidentally is quite rare in garut. so that in the end with the less optimal implementation of these dimensions, it automatically reduces the magnitude of the influence of guidance and counseling management variables on student learning discipline. however, even though there is a weakness in guidance and counseling management, it still contributes to student learning discipline, meaning that this condition indicates that guidance and counseling management has a positive and significant influence on student learning discipline. this statement is in line with what suradi said that the factors that influence the learning discipline are as follows: 1. non-social factors, such as air condition, time, place and equipment and media used for learning. 2. social factors, which consist of family environment, school environment, and community environment(firmanto, 2017). from the opinion above, it can be concluded that the school environment has a significant role in the formation of discipline in students. because according to atmodiwirio said that as an organization, the school has a function as: (1) a place of formal education in a certain period according to the type, the level and nature of the school, (2) the place of education and teaching in accordance with the applicable curriculum, (3) the place for fostering intra-school organizations (osis), (4) the place for the implementation of guidance and counseling for students in school (jelantik, 2015). the phenomenon of problems regarding students' learning discipline based on researcher observations is related to several other factors (epsilon), among them in harmony with the opinion of prijodarminto quoted by firmanto, suggesting that the discipline was created through the assistance of educators, both parents, teachers, and the community(firmanto, 2017). moreover, also suradi's opinion quoted by firmanto about the factors that influence the learning discipline (firmanto, 2017). conclusion the results of the discussion showed that guidance and counseling management had a positive and significant effect on the discipline of learning. considering that there are several significant findings in the research and limitations in this study, it is expected that in the future various parties can further examine other factors (epsilon) from the variables of this study where other factors outside the research that are thought to influence the learning discipline are teacher’s professionalism, management of salafiyah islamic boarding schools and management of school facilities and infrastructure reference ardiansyah, h. 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(2016). hubungan kontrol diri dan dukungan orang tua dan perilaku disiplin pada santri di pondok pesantren darussa’adah samarinda. ejournal.psikologi.fisip-unmul.ac.id, 4(2). kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 10 no. 1: 11-15 * copyright (c) 2020 fuad muhsin et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: may 05, 2020; revised: july 30, 2020; accepted: july 30, 2020 islamic defending action and fatwa defenders movement indonesian ulema council fuad muhsin1, hani hanifah2, muhammad hasan al as ari3 1sekolah tinggi agama islam tasikmalaya 2staida muhammadiyah garut 3stainu tasikmalaya corresponding author e-mail : fuadmuhsin1987@gmail.com abstract the purpose of this study is to photograph the background of the birth of the national movement for defending fatwa (gnpf) mui and the methods used by the gnpf activist figures. by using social movement analysis and qualitative methods, this study successfully concluded that the gnpf-mui and abi are a consequence of the events and movements of group movements that occurred within the mui, especially after the new order. the existence of gnpf and abi stems from the accommodating islamistpuritan-conservative groups and tends to be revolutionary in the management of the 2015-2020 mui. the strategy used by the gnpf actors was carried out by asking for support from revolutionary groups such as fpi to mobilize the period so that their actions receive sociological legitimacy from the indonesian muslim community. keywords: social movement, mui, gnpf and abi introduction religious populism is a very interesting subject recently discussed about the political movement in indonesia (putra, 2019). this is inseparable from the series of historical demonstrations of "bela islam" led by the gnpf-mui (national movement to guard fatwa of the indonesian ulema council) at the end of 2016 and early 2017 in jakarta which succeeded in gathering the power of muslims to protest against blasphemy against religion. ahok (basuki tjahaja purnama). the organization and movement of the gnpf-mui began with the efforts of dian dwi jayanto 3 to emphasize that the mui fatwa stating that basuki tjahaja purnama (ahok), the governor of jakarta and the incumbent candidate in the next contestation, had carried out defamation of the koran (jayanto, 2019) mui can be understood as an organization gathering muslim clerics and scholars. mui was established to accommodate all the problems of muslims and become facilitators of communication between muslims and the government, therefore the management of mui tends to be more heterogeneous consisting of representatives of existing islamic mass organizations such as nu, muhammadiyah, etc. the role of the ulama in its movement in the archipelago looks very extraordinary, for example in the 18th century, there was an effort to renew and revitalize the teachings of islam played by the scholars. (azra, 1998) the scholars also have an important role in the process of religious intellectual transmission from the islamic scientific center of makah and madinah to the archipelago. the social role of the ulema can still be felt to this day. especially today the role of the ulema has been institutionalized through mui institutions. https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 1: 11-15 islamic defending action and fatwa defenders movement indonesian ulema council fuad muhsin, hani hanifah, muhammad hasan al ari issn 2302-9781 (online) 12 │ from the beginning of its establishment until approaching the reformation, mui, both in thought and movement, adequately portrays moderate islamic groups that are able to accommodate various kinds of islamic groups, either conservative, traditionalist, progressive, to fundamentalist islam. however, along with the changing pattern of power from the new order to the reform order, changes were found both structural and cultural changes in the internal mui. this can be understood because since the era of mui management reforms began to accommodate a lot of pundamentalist islamic groups such as ldii, miumi, fpi etc. at the end of 2016, the indonesian people were shocked by the indonesian ulema council fatwa defenders national movement. this movement is suspected of being initiated by internal administrators of the mui who have fundamentalist orientation. this can be seen for example from the gnpf activator. the national movement for defending fatwa of the indonesian ulema council was born as a reaction to blasphemy by the former governor of dki jakarta. this movement can be understood as a social movement that represents disillusionment with behavior that is deemed to have deviated and crossed traditional boundaries that apply to the community (abdullah, 2018). social movements can be understood as collective efforts to pursue common interests or movements to achieve common goals or joint movements through collective action outside the scope of established institutions (fadhilah putra, 2006) according to denny ja, there are three conditions that can gave birth to social movements namely: first, social movements are born with conditions that provide opportunities for the movement. moderate government, for example, will provide more opportunities to give birth to social movements than authoritarian governments. second, social movements arise from dissatisfaction with the existing situation, for example the change from traditional society to modern society. third, social movements are merely a matter of the ability of leading figures / actors. it is the leader who will network and motivate the community to get involved in the social movement (fauzi noor, 2015). research on the national movement for defending fatwa (gnpf) and action in defending islam (abi) has been widely studied by other researchers. including research conducted by ahmad najib burhani with the title action of defending islam: conservatism and pragmentation of religious authorities (burhani, 2016). in that study he questioned whether the islamic defending action aimed at religious segmentation in indonesia. then there was also a study conducted by dian dwi jayanto with the title considering the population of islamic population in indonesia in the perspective of discursive fighting: contestation of political discourse between the national movement of fatwa guards and nahdlatul cleric. in this study he submitted a thesis that the gnpf mui was not a single force in representing the political aspirations of muslims in indonesia (jayanto, 2019). here the author takes the viewpoint of the social movement that occurs. from the explanation above, it is interesting to study the emergence of religious movements that originate from the internal management of the mui which is allegedly initiated by fundamentalist-oriented clerics.. methodology the method used in this research is to use a literature study, with a descriptive-analytical approach with the aim to describe the social movement of the indonesian ulema majlis in the context of the islamic defending action (abi) and the fatwa defenders national movement (gnpf). data sources are taken from various scientific works such as books and journal articles (sugiyono, 2010). . international journal of islamic khazanah, vol. 10 no. 1: 11-15 islamic defending action and fatwa defenders movement indonesian ulema council fuad muhsin, hani hanifah, muhammad hasan al ari issn 2302-9781 (online) │ 13 results and discussion the national movement for defending fatwa that led to the islamic action, emerged initially as a response to the blasphemy event carried out by the former governor of dki jakarta. action defending islam i, ii, and iii began with a demand that basuki tjahaya purnama (ahok) be given legal sanctions because he was considered to have blasphemed religion in one of his speeches in the thousand islands on september 27, 2016. in the speech ahok was essentially talking about policy and grouper cultivation empowerment programs. he assured the thousand islands residents that this program would continue even though he was not elected again to be the top leader of dki jakarta in the february 2017 elections (burhani, 2016) but there were other things that helped encourage the movement to be born outside the event. first, the change of power configuration from the new regime which tends to be authoritarian to a more democratic reform regime has contributed to the birth of religious-based social movements in indonesia. second, economic injustice, income distribution, and the political situation that is not conducive, is one of the reasons for people to be involved in actions that demand structural reforms that lead to the prosecution of the dismissal of the former jakarta governor from his position. third, the existence of several actors / figures driving social issues which in this case are mui officials who collaborate with hardline islamic movements and several other islamic groups have helped smooth the social movement which led to the mobilization of the islamic period. this 212 action found political momentum when the person accused of blasphemy became one of the candidates for governor in the political contestation (prayogi, 2019), so that this event could be used as a strategy to win the election by cornering the opposing party in public discourse. since ahok replaced jokowi's position as the governor of dki, fpi had already carried out a resistance movement against ahok's leadership, and ahok had planned to dissolve the organization of amamar maruf nahah al munkar. fpi resistance to ahok broke out after the incident on the island of a thousand with accusations of "blasphemy of religion" and this is the forerunner of the series of islamic defense movements. the sentiment of nonmuslim and anti-chinese anti-sentiment became a powerful weapon that rained down on the chaos of the dki regional election at that time (ichwan, 2016) in a social situation like this, then later the mui as the holder of islamic religious authority gave a reaction and comment. the mui's religious opinions and attitudes known as fatwas cannot be detained anymore for issuance. the fatwa stated that ahok had committed religious defamation and insulted ulemas and muslims. with the issuance of the fatwa, the feud of ahok-rizieq (fpi) seemed to become a dispute of religion (christianity vs. islam) and ethnicity (indigenous chinese) and even the issue of communist ideology had become a topic of discussion in the incident. therefore, this fatwa succeeded in mobilizing millions of muslims to demand that ahok be tried. in this case, just to see the position of the mui, the mui has supported islamism and the islamism movement in indonesia. when referring to the theory of social movements deny ja which states that social movements are very likely born from the strength of the driving figures. if we analyze the abi movement, then the main driving actors are not the mui, but the people of islamists, but they play the mui fatwa to legitimize their actions (based on the mui fatwa). the islamists proclaimed the movement as a national movement guiding fatwa (gnpf) mui. so that the gnpf and mui find a synergy that is symbiotic mutualism in this regard. during the new order period, the mui movement as seen in its fatwa product, was more moderate. this is due to the mui board members from many moderate groups, sometimes conservative and international journal of islamic khazanah, vol. 10 no. 1: 11-15 islamic defending action and fatwa defenders movement indonesian ulema council fuad muhsin, hani hanifah, muhammad hasan al ari issn 2302-9781 (online) 14 │ puritanical, cross-mass organizations but still dominated by nu and muhammadiyyah. in the reform era, mui began to have a lot of contact with islamic groups, such as hti, fpi, ldii, kisdi, fui. in 2005, the indonesian ulema council issued edicts on the prohibition of secularism, pluralism and liberalism fundamental changes in the body of the mui occurred after the 2015 national conference in the management of the 2015-2020 mui, including for example miumi figures who were very anti-liberal, for example bachtiar natsir, lc as the representative of the mui consideration board, and a number of other miumi figures. the inclusion of miumi leaders does not mean that they exclude progressive or liberal figures, but they are still codified as the presence of azyumardi azra (progressive group) and abdul muqsith gazali (formerly a zil coordinator). abi was dictated by mui administrators from the mui hard wing, namely bahtiar nasir who took the fpi high priest. this hard-wing movement has influenced many moderates and even those who tend to have sufism also involved in abi. (hasan at turabi, 2013) mui forum forums that invited islamic organizations and movements formally such as the ukhuwah islamiyyah forum, and the indonesian islamic society, incidental forums for public hearings with mui such as hearings urged the establishment of an mui fatwa on the ahok case. in addition, there is an external network within the mui, which is a logical consequence of representative organizations within the mui such as the nu and muhammadiyyah networks, networks of islamic and nationalist political parties, etc. social movements emerge through several stages, and usually arise from a critical state, then experience several stages of development that ends at the stage of the disappearance of social movements or social movements that actually transform themselves into an established social institution. according to we gettys, social movements generally pass through the following stages: 1. anxiety stage, this happens as a result of dissatisfaction with the existing system, in the context of the gnpf and abi this stage is passed as a reaction of concern to the blasphemy of religion committed by the former jakarta governor who quoted qs al maidah who in his statement, megajak community not to be lied to by the verses of the koran. 2. anger stage, after attention is paid to dissatisfaction with the existing system, then a collectivity begins to develop, this collectivity usually appears to be moved by the agitator or leader. in this case, the activists began to gather the power of the masses by means of maneuvering and collaboration with other groups who have the same ideological ties in this case the maneuver was carried out against a number of puritan, pundamentalist islamic figures and even some figures who were allegedly quite radical in their movements. 3. the stage of formalization, at this stage a formal arrangement of management has not yet been formed following the hierarchy of the organizational leadership in general. but it has begun to be propagated about the ideology of the movement to participants who have entered into the union community, also introduced to the causes of dissatisfaction, action plans and objects of the movement to be addressed. this action is evidenced by the action plan propagated through channels of agents who have joined to become part of the community even to the networks that are in regional areas which have a strong enough base. the stage of institutionalization, in this stage will begin to be formed institutions if the movement succeeded in attracting public attention. in this stage, professional leaders are determined to replace the previous harismatic figures. at this stage an institution was formed which was able to realize the ideals of the movement so that the islamic defending action emerged which ended in the demand for the dismissal of the former jakarta governor from his position. and to this day, debris from the movement still has a strong network that may repeat its history in the future. both in the form of the same movement or looking international journal of islamic khazanah, vol. 10 no. 1: 11-15 islamic defending action and fatwa defenders movement indonesian ulema council fuad muhsin, hani hanifah, muhammad hasan al ari issn 2302-9781 (online) │ 15 for other forms that are not the same as the previous movement but are still influenced by the ideology of the same movement and involve actors from the community who have the same directi. conclusion gnpf-mui and abi are a consequence of a series of events and group movements that occurred in the mui, especially after the new order. the existence of gnpf and abi stems from the accommodating islamist-puritan-conservative groups and tends to be hard on the management of the 2015-2020 mui. islamism in the body of the indonesian ulema council has occurred since 2005, when it forbade secularism, pluralism and liberalism. during the new order era, the mui's attitude was more moderate, and slightly conservative, because its management was still dominated by moderate-progressive people. the strategy used by the gnpf actors was carried out by asking for support from hard-line groups like fpi. so when bahtiar natsir, the activist, took fpi's high priest habib rizieq, it could be understood as a collaboration of forces to mobilize the period so that their action would obtain sociological legitimacy from the indonesian muslim community. this research still needs further research, especially to cover the lack of data surrounding the intellectual actors involved in the social movement. in addition, various documentation about the action activities is needed to ensure the accuracy of the information presented. references abdullah, a. (2018). membaca komunikasi politik gerakan aksi bela islam 212: antara politik identitas dan ijtihad politik alternatif. an-nida', 41(2), 202-212. azra, a. (1998). jaringan ulama timur tengah dan nusantara abad xvii dan xviii. burhani, a. n. (2016). aksi bela islam: konservatisme dan fragmentasi otoritas keagamaan. jurnal maarif institute, 2, 15–29. fadhilah putra, d. (2006). gerakan sosial, konsep, strategi, aktor, hambatan dan tantangan gerakan soaial di indonesia. malang: placid’s dan averroes press. fauzi noor. (2015). memahami gerakan-gerakan rakyat dunia ketiga. yogyakarta: insist press. hasan at turabi. (2013). al islam wa al hukm. london: as saqi. ichwan, m. n. (2016). mui, gerakan islamis, dan umat mengambang. ma’arif institute, 87-104. jayanto, d. d. (2019). mempertimbangkan fenomena populisme islam di indonesia dalam perspektif pertarungan diskursif: kontestasi wacana politik antara gerakan nasional pengawal fatwa ulama (gnpf-ulama) dan nahdlatul ulama (nu). jurnal filsafat, 29(1), 125. putra, a. e. (2019). populisme islam: tantangan atau ancaman bagi indonesia?. jurnal tapis vol, 15(02), 218. prayogi, i. (2019). populisme islam dan imajinasi politik dalam pilkada dki jakarta 2017. politeia: jurnal ilmu politik, 11(2), 31-43. sugiyono, d. (2010). metode penelitian kuantitatif dan r&d. bandung: alfabeta. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 13 no. 1: 1-10 doi: 10.15575/ijik.v13i1.21471 * copyright (c) 2022 issah abeebllahi obalowu and adibah binti abdul rahim this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: oct 10 2022 revised: dec 24, 2022; accepted: january 29, 2023 contextual and critical analysis of the ḥadith of khalid bin al-walid's troop to bani jadhimah issah abeebllahi obalowu1*, adibah binti abdul rahim2 1,2department of usul al-din & comparative religion, kuliyyah irkhs, iium, malaysia *corresponding author e-mail: abeebissa@yahoo.com abstract khᾱlid bin al-walīd -may allah be pleased with himis one of the noble companions of the prophet (pbuh) whose image and dignity are being tarnished, especially by the shiites and orientalists. he is being accused of savagery towards the muslims during the battles. thus, he is alleged to have been a war criminal. so, this paper intends to primarily explore one of the major narratives that have been exploited against this noble companion by presenting a contextual and critical analysis of the incident of khᾱlid bin al-walīd's troop to banī jadhīmah. considering the nature of the research, the qualitative method is adopted by visiting the related ḥadīths and historical sources, together with the islamic historian's remark. therefore, analytical and critical approaches are applied to analyze and examine the narrations. the outcome of the investigation reveals that the details of the incident were not reported in any reliable sources of ḥadīth. however, they were only reported in historical sources with unsatisfactory isnᾱd, upon which we can not rely to rebuke such a great companion. besides, none of the historians among the narra tors of the event tried to justify khᾱlid's action and defend him or report the event without any remark. in addition, the incident neither affects khᾱlid's companionship nor tarnishes his reputation. hence the prophet (pbuh) appointed him to lead several military activities afterwards. likewise, the great caliph of the prophet (pbuh) abūbakr assigned the leadership position to him during his caliphate. keywords: khᾱlid bin al-walīd, banū jadhīma, ḥadīth, shiites, history, companion introduction khᾱlid bin al-walīd is one of the companions highly detested by the shiites and some orientalists based on unverified allegations and misapprehension (yusrī, 2022). likewise, some liberal and secular muslims subscribe to this opinion and believe the allegations raised against this noble companion ('ῑsᾱ, 2019). perhaps, the reason for such grudge from the shiites and orientalists resulted from the roles that khᾱlid played during the war against persia and rome (rushdī, 2020). besides, many other accusations were raised against him based on some instances reported in some narrations. some of these hate narratives include the killing of mᾱlik bin nuwayrah and, marrying his wife, an attempt to kill 'alī (scharbrodt,2020). such narrations are needed to be academically ver ified and addressed to protect the dignity and credibility of one of the great companions of the prophet (pbuh) and assert the truth to avoid misleading the masses. so, this study intends to primarily address the hadith of khᾱlid bin al-walīd's troop to banī jadhīmah by making a contextual analysis of its text and assessing the criticism raised against khᾱlid based on this hadith. likewise, some other related allegations in other narrations will be briefly addressed due to their crucial connection with the topic. research method based on the nature of the study, the qualitative method of research will be adopted to carry out this research. so, it will be purely based on the library research by revisiting the hadith and historical https://creativecommons.org/licenses/by-sa/4.0/ mailto:abeebissa@yahoo.com ijik, vol. 13 no. 1: 1-10 contextual and critical analysis of the ḥadith of khalid bin al-walid's troop to bani jadhimah issah abeebllahi obalowu and adibah binti abdul rahim issn 2302-9366 ( print ) issn 2302-9781 (online) 2 │ materials (danto,2008). the analytical, descriptive, critical, and historical approaches will be widely used throughout the study; the descriptive and analytical approach es will be used to review the data from hadith and historical materials and other relevant academic sources. the critical approach will be applied to assessing and criticizing the data, while the historical method will be applied to exploring and collecting the related narrations from their primary sources. the primary pattern of this study is chronological and thematic; the remarks of the historian scholars on the incident are chronologically ordered, while the report of the incident from its primary sources is thematically arranged. lastly, the related narrations are technically addressed based on the islamic principles and the rules of ulūm al -ḥadīth (science of hadith). results and discussion brief biography of khᾱlid bin al-walīd khᾱlid bin al-walīd bin mughīrah abū sulayman al-qurashī was one of al-muhᾱjirūn (the emigrants from makkah to madinah). his mother lubᾱbah bint al-ḥᾱrith was a sister to maymūnah bint al-ḥᾱrith the wife of the prophet (pbuh). he was among the noble ones among quraysh during the period of jahiliyyah (ignorance). he used to be a warrior and a commander-in-chief in their wars against the muslims ('izzu al-dīn ibn al-athīr, 1994, 2/140). he migrated to makkah to embrace islam in the year 8 a.h., before the conquest of makkah. (ibn ḥajar, 1415 a.h., 2/215). he was named in islam by the prophet (pbuh) as sayf allah (allah's sword). (albukhᾱrī, n.d, 3/136). after his islam, he participated in the first encounter -the battle of mu'tahbetween the muslims and non-muslims. initially, he partook in this battle as one of the muslim soldiers. unfortunately, when all the commanders appointed by the prophet died in the battle, he was appointed as a new commander by the muslims. then the victory came under his leadership. since then, he has been known as sayf allah (allah'sword) (al-bukhari, 1422 a.h., hadith 3757, 5/27). he also witnessed several battles with the prophet (pbuh), i.e., the conquest of makkah, the battle of ḥunayn, and the siege of al-ṭᾱif, in all of which his martial skill surfaced. he later led the war against the apostates after the death of the prophet (pbuh) during the caliphate of abubakr. then, he was appointed to lead the war against the persians and the romans. thus, he conquered damascus. later, he was appointed by abubakr as the governor of al-shᾱm before being removed by 'umar during his tenure (ibn ḥajar, 1379 a.h., 7/101; ibn ḥajar, 1415 a.h., 2/216). he died in the city of homs in syria in 21 a.h. it was also reported that he died in madinah. ibn ḥajar stated that the presence of the caliph -'umarat his funeral indicates that he died in madinah, but the majority said that he died in homs (ibn ḥajar, 1415 a.h., 2/219). the narration of the incident from the hadīth sources 'abd allah bin 'umar reported that the prophet of allah (pbuh) sent khᾱlid bin al-walīd to the people of banī jadhīmaḥ. when he got there, he invited them to islam, but they could not express themselves properly by saying aslamnᾱ (we have embraced islam). still, they started saying ṣaba'nᾱ ṣaba'nᾱ (we have come out of one religion to another). so, khᾱlid kept on killing some of them, taking some as captives, and distributing the captives among his soldiers. then, when there came the day khᾱlid ordered that each companion among his soldiers should kill his captive. ibn' umar said: "by allah, i will not kill my captive, and none of my companions will kill his captive." so, when they returned to the prophet (pbuh), they told him the whole story. on that, the prophet (pbuh) raised both his hands and said twice, "o allah! i have no hand in what khᾱlid has done" (al-bukhᾱrī, 1422 a.h., hadīth 7189 & 4339, 9/73). ijik, vol. 13 no. 1: 1-10 contextual and critical analysis of the ḥadith of khalid bin al-walid's troop to bani jadhimah issah abeebllahi obalowu and adibah binti abdul rahim issn 2302-9366 ( print ) issn 2302-9781 (online) │ 3 the incident was narrated in the above manner by almost all the reliable and most authentic compilations of ḥadith (see:aḥmad, 2001, ḥadith no. 6382, 10/444; al-nasᾱī, 1986, ḥadīth no. 5405, 8/236; ibn ḥibbᾱn, 1988, ḥadīth no. 4749, 11/54; 'abd al-razzᾱq, 1403 a.h., ḥadīth no. 9434, 18721,). so, no doubt about the authenticity of the degree reported in the above narration regarding the incident, as it was reported by al-bukhᾱrī and many others. additional information about the incident from other sources of hadith 'ikrimah bin' abd allah, the servant of ibn' abbas, reported on the authority of ibn' abbas that the prophet (pbuh) sent a troop, and the troop had a victory. a man who happened to witness the scene coincidentally was killed mercilessly in this encounter. the man initially came there chasing his beloved woman and became captive. so, he was brought forward, and his neck was struck by one of the soldiers. then the woman came out in pity, fell on his corpse, and continued gasping until she died. when the information about this occurrence reached the prophet (pbuh), he said: was there not a merciful one among you? (al-nasᾱī, 2001, hadith no. 8610, 8/46; ḍayᾱu al-dīn, 2000, 12/332; al-ṭabarᾱnī, 1994, hadith no. 12037, 11/369; al-bayhaqī, 1405, 5/117). based on the different sources of ḥadīth that narrated the above incident, the narration is mentioned in the context of what happened during khᾱlid bin al-walīd's mission to banī jadhīmah. ibn ḥajar gives a remark on the authenticity of isnᾱd of this ḥadith (ibn ḥajar, 1379 a.h., 8/58). the narration of the incident in the historical sources we are going to mention here, in chronological order, the additional information related to this incident that is mentioned in several historical sources, together with the commentaries of the authors. muḥammad bin ‘umar al-wᾱqidī (d. 207 a.h) al-wᾱqidī reported in al-maghᾱzī (1989, 3/875-7) that when khᾱlid bin al-walīd returned from the demolition of al-‘uzzah (the name of an idol), as he was ordered to do so by the prophet (pbuh) after the conquest of makkah. during this time, the prophet was still in makkah. then, he sent khᾱlid to banū jadhīmah to invite them to islam and not to fight them. likewise, the prophet (pbuh) sent many other troops to the villages around makkah to invite them to islam. so, khᾱlīd went there in a troop of three hundred and fifty men from among al-muhᾱjirīn (emigrants), anṣᾱr (people of madinah) and banū sulaym. when khᾱlīd reached their place, he asked them about their affair, and they replied that: we are muslims, we used to pray, we believed in the prophet (pbuh), we built mosques in our yards, and we used to make adhᾱn. khᾱlid said to them: why have you come with the weapons? they said: there is enmity between a group of arabs and us, so we were afraid that you would be them, so we took up arms. he said to them: put down your weapons, and they complied. then, he ordered his soldiers to capture them, and the captives were distributed among his soldiers. when it was night, khᾱlid ordered his soldiers to kill their captives, so banū sulaym did; they killed whoever was in their hands. al-muhᾱjirūn and anṣᾱr refused to kill their captives but released them. when the information reached the prophet (pbuh), he said: o allah, i had no hand in what khᾱlid has done! then, the prophet (pbuh) sent 'alī ibn abī ṭᾱlib with a ransom to compensate the victims for their loss (ibn sa'd, 1990, 2/112; ibn hishᾱm, 1955, 2/249-30; ibn al-jarīr alṭabarī, 1387 a.h., 3/67). al-wᾱqidī also mentioned that when khᾱlid ordered banī jadhīmah to drop their weapons, one of them, known as jaḥdam, warned them not to comply with the instruction due to his lack of trust in khᾱlid. he said that khᾱlid would take the opportunity to revenge for the past event, as banī jadhīmah killed his ijik, vol. 13 no. 1: 1-10 contextual and critical analysis of the ḥadith of khalid bin al-walid's troop to bani jadhimah issah abeebllahi obalowu and adibah binti abdul rahim issn 2302-9366 ( print ) issn 2302-9781 (online) 4 │ uncle during the jahiliyyah period. likewise, he also referred to the reason why banū sulaym killed their captives as the intention of retaliating for the previous war between them and banī jadhīmah. it is also stated in al-maghᾱzī that whenever the time of prayer came, the captives would be released and tied down again after the prayer. in addition, it is mentioned therein that khᾱlid got furious when the companions among al-muhᾱjirīn and al-anṣᾱr released their captives. so, one of the companions, abū usayd al-sᾱ‘idī, spoke to him that he should fear allah and how he would expect them to kill the believers. so, khᾱlid said, how do you know that they were believers? he said: we heard their affirmation of islam, and these were the mosques in their courtyard (al-wᾱqidī, 1989, 3/876-80). moreover, al-wᾱqidī mentioned that several companions, i.e., 'umar bin al-khaṭṭᾱb, 'abd alraḥmᾱn bin' awf and 'ammᾱr bin yᾱsir, accused khᾱlid of unjust killing. since according to them, he killed the people of banī jadhīmah to revenge for his uncle, that was killed during the period of jahiliyyah. so, khalid tried to justify his massacre and told them that he had received a message from the prophet (pbuh) to invade them. therefore, khᾱlid reviled some companions on this issue, and when the information reached the prophet (pbuh), he condemned khᾱlid and warned him against disrespecting his companions (al-wᾱqidī, 1989, 3/880-2). lastly, after narrating the incident according to the information that reached him, al -wᾱqidī mentioned the virtues of khᾱlid and praised him. he also affirmed that khᾱlīd was one among the companions upon whom the prophet was pleased before he died. thus, after this incident, his presence was recorded with the prophet (pbuh) during the battle of ḥunayn and tabūk as well as ḥajjah al-wadᾱ '. he was also sent as a delegate to many places after the incident. he also stated that 'umar used to pray for him after his death and regretted what had happened between him and khᾱlid' (al-wᾱqidī, 1989, 3/8824). suppose the approach of al-wᾱqīdī towards the incident is critically examined. in that case, it will reveal that after narrating the incident based on the available reports, he tried to defend khᾱlid and prove his nobility among the companions by mentioning his virtues and hi s closeness to the prophet (pbuh), even after the incident of banī jadhīmah. abd al-malik bin hishᾱm (d. 218) ibn hishᾱm, in his sīrah (199, 2/429), stated, concerning this incident, that the prophet (pbuh) had a dream before this incident. abubakr interpreted the dream as the troops that will be sent by him, from some of which the good news will come, while unpleasant information will come from some others, so 'aliy will be sent to rectify the issue. muḥammad bin sa‘d (d. 230 a.h.) ibn sa'd, in his al-ṭabaqᾱt narrated the event with neither additional information nor comment 'izzu al-dīn ibn al-athīr (d. 630 a.h.) as well in al-kᾱmil fi al-tᾱrīkh just repeated what the previous historians have narrated without any comment. likewise, ibn sayyid al -nᾱs (d. 734 a.h.) in 'uyūn al-athar only summarized what was reported by ibn isḥᾱq, and ibn sa'd. similarly, al-ṣᾱliḥī (d. 942) in subul alhudah narrates the same story without any addition. muḥammad bin jarīr al-ṭabarī (d. 310 a.h.) al-ṭabarī disclosed what happened between banī jadhīmah and quraysh during the period of jahiliyyah. he reported that banī jadhīmah killed 'abd al-raḥmᾱn's father' awf, and al-fᾱkih bin almughīrah khᾱlid's uncle when they were returning from a business trip from yaman. (al-ṭabarī, 1387 ijik, vol. 13 no. 1: 1-10 contextual and critical analysis of the ḥadith of khalid bin al-walid's troop to bani jadhimah issah abeebllahi obalowu and adibah binti abdul rahim issn 2302-9366 ( print ) issn 2302-9781 (online) │ 5 a.h., 3/66). he also narrated that several scholars tried to give khᾱlid an excuse based on the statement ascribed to him that he didn't kill them until the information reached him from 'abd allah bin ḥudhᾱfah that the prophet (pbuh) had ordered their killing due to the denounce of islam (al-ṭabarī, 1387 a.h., 3/678). ibn khathīr (d. 774 a.h.) ibn khathīr in al-bidᾱyah (1988, 4/358-9) commented on isnᾱd (chain of the narration) after narrating the details of what happened between khᾱlid and banī jadhīmah as it was reported in several historical sources. he said these reports are murslᾱt and munqaṭi‘ᾱt (isnᾱd is not connected). he also remarked that such a dispute between khᾱlid and 'abd al-raḥmᾱn bin 'awf should be considered as what normally happens between people out of anger and quarrel without intention. according to him, khᾱlid only intended to promote islam and the muslims, though the fact that he acted wrongly in this incident is indisputable. he argues that banū jadhīma's statement "ṣab'na" is indeed a downgrading islam. so, khᾱlid did not perceive accepting islam from that statement, which led to their killing. thus, the prophet of allah (pbuh) neither expelled khᾱlid from being the commander nor requested him for ransom. however, the prophet (pbuh) only condemned the act and declared his innocence. (ibn khathīr, 1988, 4/360). al-ḥalabī (d. 1044 a.h.) al-ḥalabī in al-sīrah al-ḥalabiyyah, after narrating the story, tried to justify khᾱlid's deed. so, he argues that it is unlikely that khᾱlid killed them because of their statement, except that he perceived their arrogance and reluctance to accept islam from their attitude. therefore, the prophet (pbuh) only rebuked khᾱlid for the hasty decision and for not being patient enough to confirm their intention from such a statement. likewise, he alluded to the prestige of the entire companions and the prohibition of condemning any of them based on several ḥadiths that affirmed this fact. (al-ḥalabī, 1427 a.h., 3/278). in addition, he tried to justify the reason for the impeachment of khᾱlid by 'umar and related it to the logistical and strategical purpose. according to him, impeachment has nothing to do with any atrocity committed by khᾱlid (al-ḥalabī, 1427 a.h., 3/280). the reports from hadith sources about the issues that happened between khᾱlid bin alwalīd and other companions an issue with 'abd al-raḥman bin 'awf it is reported in several historical sources that when khᾱlid bin al -walīd returned from banū jadhīmah, 'abd al-raḥman bin, 'awf rebuked him and condemned his deed. so, khᾱlid reviled ibn' awf. when the information got to the prophet (pbuh), he condemned khᾱlid's deed (ibn al-athīr, 1994, 2/140). concerning this event, abu sa‘īd al-khudrī reported that there was some altercation between khᾱlid bin al-walīd and 'abd al-rahman bin' awf and khᾱlid reviled him. thereupon allah's messenger (pbuh) said: none should revile my companions. for if one amongst you were to spend as much gold as the mountain of uḥud, it would not amount to as much as one mudd (a handful of something) of one of them or half of it ( al-bukhᾱrī, 1422 a.h., hadith no. 3673, 5/8; muslim bin ḥajjᾱj., 4/1967). ijik, vol. 13 no. 1: 1-10 contextual and critical analysis of the ḥadith of khalid bin al-walid's troop to bani jadhimah issah abeebllahi obalowu and adibah binti abdul rahim issn 2302-9366 ( print ) issn 2302-9781 (online) 6 │ an issue with 'ammᾱr bin yᾱsir khᾱlid reported in an authentic narration that there was a dispute between him and 'ammᾱr bin yᾱsir and he was too harsh with 'ammᾱr. so, 'ammᾱr complained to the prophet (pbuh) and cried in front of him. thus, the prophet (pbuh) said: whoever keeps enmity with 'ammᾱr allah will have enmity with him, and whoever hates ammar, allah will hate him. khᾱlid said: so, i went out, and there was nothing more beloved to me than the satisfaction of ammar. then, i met him, and he was pleased with me (abū' abd allah, 2001, 28/13; ibn ḥibbᾱn, 1993, hadith: 7081, 15/556). issue with ‘alī bin abī ṭᾱlib buraydah narrated that the prophet (pbuh) sent 'alī to khᾱlid to collect the khumus (a fifth of the booty), and i -buraydahhated 'alī. i saw 'alī after taking a bath due to having sexual intercourse with a slave girl he had chosen for himself from khumus. so, i said to khᾱlid, "don't you see this, i.e., `ali?" buraydah said: when we reached the prophet (pbuh), i mentioned that to him, and the prophet (pbuh) said: "o buraydah! do you hate 'alī?" i said, "yes." the prophet said, "don't hate him, for he deserves more than that from the khumus" (al-bukhᾱrī, 1422 a.h., hadith: 4350). this hadith is also reported in many other ḥadīth sources apart from al-bukhᾱrī with more details. it is stated therein that the prophet (pbuh) sent two troops simultaneously to yemen; one was led by 'alī, while the other was led by khᾱlid bin al-walīd. 'alī was made the overall leader when two troops came together. after the conquest, 'alī chose one of the enslaved women for himself. so, khᾱlid sent buraydah a letter to the prophet (pbuh) reporting the event. when the letter was read to the prophet (pbuh), he got angry and said: do not insult 'alī, he is from me, and i am from him, and he is your guardian after me, and he is from me, and i am from him, and he is your guardian with me (abū' abd allah, 2001, hadith: 23012, 38/117). in another version of the same hadith, it is reported that buraydah was passing by some people downgrading 'alī. so, he told them how he hated 'alī before he heard the warning of the prophet (pbuh), and how 'alī became the loveliest one to him. he added in this version that there was a ki nd of grudge between 'alī and khᾱlid. thus, khᾱlid tried to seize the opportunity to implicate 'alī by sending him buraydahwith the letter to the prophet (pbuh) (al-ḥᾱkim, 1990, hadith: 2589, 2/141). in another narration related to this issue, it is reported by al-barᾱa that allah's messenger (pbuh) sent them to yemen under the leadership of khᾱlid and later sent 'alī bin abī ṭᾱlib to replace khᾱlid. so, the soldiers with khᾱlid were either staying with 'alī (in yemen) or returning to madinah. al-barᾱa said: i was one of those who stayed with 'alī and got several awaq (of gold from the war booty) (al-bukhᾱrī, 1422 a.h., hadith: 4349, 5/163). the hadith is reported in another version from the same companion al-barᾱathat the prophet (pbuh) sent khᾱlid to the people of yemen to invite them to islam, but they did not accept islam from him. then the prophet (pbuh) sent 'alī to replace khᾱlid, so the entire people of hamdᾱn in yemen accepted islam in the hand of 'alī (al-bayhᾱqī, 2003, hadith: 3932, 2/516). comment on the issues that happened between khᾱlid and other companions the details and nature of the argument between khᾱlīd and other companions were not mentioned in the reliable sources of hadith. however, the historical sources stated the details, which were not free of isnᾱd-error. (ibn kathir, 1988, 4/358-9). regardless of the grade of such isnᾱd, ibn khathīr argues that such an argument should be considered a normal dispute that usually occurs between people out of ijik, vol. 13 no. 1: 1-10 contextual and critical analysis of the ḥadith of khalid bin al-walid's troop to bani jadhimah issah abeebllahi obalowu and adibah binti abdul rahim issn 2302-9366 ( print ) issn 2302-9781 (online) │ 7 annoyance, especially contemporary ones (ibn kathir, 1988, 4/360). this kind of argument also happened between the best ones among the companions of the prophet (pbuh) -abubakr and 'umarwhich led to the revelation of a surah. therefore, such an argument between khᾱlid and other companions did not, in any way, affect his nobility, as it didn't affect other companions' nobility. likewise, according to al-ḥalabī, such an event should not be taken as a means to tarnish any of the companions ' image or ridicule them since they all entered under the hadith that prohibited such act (al-ḥalabī, 1427 a.h., 3/278). however, the prophet's statement in response to the event indicates that -none should revile his companions, and his response, in 'ammar's caseonly denotes the preference and merit that allah has given to the first generation of the companions, who were with the prophet (pbuh) during that severe hardship (ibn ḥajar, 1379 a.h., 17/35). however, they are all noble companions in the sight of allah. allah says: "those of you who donated and fought before the victory ˹ over mecca˺ are unparalleled. they are far greater in rank than those who donated and fought afterwards. yet allah has promised each a fine reward. and allah is allaware of what you do." (qur'an, al-ḥadīd: 10). contrarily, the shiites took advantage of these events and their likes to downgrade khᾱlid by claiming his enmity with 'alī and his supporters, i.e., 'ammᾱr bin yᾱsir (yusrī, 2022). furthermore, what is stated in the hadith by buraydah about the reason for khᾱlid's message to the prophet (pbuh) is an ordinary personal assumption and view for which khᾱlid should not be held responsible since he didn't say. when the same scenario happened during the time of 'umar after the death of abubakr; when khᾱlid was withdrawn from being the chief commander of the muslim soldiers during the battle of the yarmūk and replaced by abū' ubaydah, he received the decision of 'umar with an open heart without neither hesitation nor argument. so, his reaction in this place shows how submissive he was (abu' abd allah, al-dhabī, 2006, 3/17, 232). more so, the statement -'alī is your guardian after me, and he is your guardian with mestated in a version of the hadith is not authentic based on the principles of hadith, so such a statement cannot be ascribed to the prophet (pbuh). (abū' abd allah, 2001, hadith: 23012, 38/117). general comment the combination of the different versions of the hadiths that narrated the incident indicates that the prophet (pbuh) appointed khᾱlid bin al-walīd as a commander of a troop to invite banī jadhīmaḥ to islam. unfortunately, khᾱlid -may allah be pleased with himwas not patient enough with them to understand that they were believers becau se they couldn't pronounce the word of al-shahᾱdah (testimony). so, based on his own opinion, he saw that they deserved killing for the denouncement of islam, and so he did by ordering his soldiers to kill them. this step taken by khᾱlid was extremely condemned by the prophet (pbuh) and many other companions, as it seems to have been against the instruction of the prophet (pbuh). therefore, the following facts should be known about this incident: no doubt about the fact that khᾱlid bin al-walīd made a great mistake by killing the people of banū jadhīmah without any hesitation and certainty about the meaning of the statement they uttered. thus, the prophet (pbuh) rebuked him and condemned his action. abu sulaymᾱn al-khaṭᾱbī emphasized this point (ibn ḥajar, 1379 a.h., 8/57-8; abu ja'far al-ṭaḥᾱwī, 1415 a.h). however, it is well known and established in islam that the troop commander is allowed to invade non-muslim communities if they reject the invitation into islam and refuse to pay tax if they have chosen to remain in their religion. whenever the prophet (pbuh) sent a troop, he used to tell them the following: "fight in the name of allah and in the way of allah. fight against those who disbelieve in allah. make a holy war, do not embezzle the spoils; do not break your pledge, and do not mutilate (the dead) ijik, vol. 13 no. 1: 1-10 contextual and critical analysis of the ḥadith of khalid bin al-walid's troop to bani jadhimah issah abeebllahi obalowu and adibah binti abdul rahim issn 2302-9366 ( print ) issn 2302-9781 (online) 8 │ bodies; do not kill the children. when you meet your enemies who are polytheists, invite them to three courses of action. if they respond to any of these, you also accept it and withhold yourself from harming them. invite them to accept islam; if they respond to you, accept it from them and desist from fighting against them. if they refuse to accept islam, demand from them the jizyah (tax), if they agree to pay, accept it from them and hold off your hands. if they refuse to pay the tax [and reject islam], then, seek allah's help and fight them" (muslim, n.d, hadith: 1731, 3/1357). so, based on this principle, khᾱlid bin al-walīd struck the community of banū jadhīmah since it appeared to him that they had rejected islam with their statement. moreover, if com ing out with the ammunition to meet muslim soldiers and refusing to pronounce the word of al-shahᾱdah correctly are considered, it might denote their arrogance and rejection of islam since the word of al-shahᾱdah is very simple and easy to say. (ibn khathīr, 1988, 4/360) furthermore, the literal meaning of the word ṣaba' pronounced by them means changing and converting from one religion to the other, which is not enough for non-muslims to become muslims. so, khᾱlid considered the word's literal meaning and regarded them as unbelievers since the statement did not specify the religion into which they claimed to have entered (abu ja'far al-ṭaḥᾱwī, 1415 a.h., 8/268; ibn ḥajar, 1379 a.h., 8/57-8). 1. no statement is ascribed to the prophet (pbuh) in the hadith sources that indicate the prohibition of fighting them if they reject islam. hence, the prophet (pbuh) did not rebuke khᾱlid for just killing them, but he condemned his hasting conclusion and lack of confirmation of their intention, leading to the killing of innocents. therefore, the prophet (pbuh) did not hold khᾱlid responsible for this action by requesting him to pay the ransom, but he paid the ransom for the victims and declared his innocence of khᾱlid's action. (abu ja‘far al-ṭaḥᾱwī, 1415 a.h., 8/268). so, based on the principles of islam, khᾱlid did not violate prophet's instructions in any way, but he didn't gather enough information before his action; hadn 't been that banū jazīmah rejected islam, khᾱlid wouldn't have been blamed by the prophet (pbuh). he was only condemned for killing the believers. even though he only acted based on what was clear to him about their affairs. the step taken by khᾱlid can be considered to be al-ijtihᾱd since he was the troop leader; he possessed a total right to make a decision. however, there is no doubt that his ijtihᾱd was wrong in this place, but that neither downgraded his position nor tarnished his image as one of the great companions of the prophet (pbuh). prophet (pbuh) said: "if a judge gives a verdict according to the best of his knowledge and his verdict is correct (i.e., agrees with allah and his apostle's verdict), he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, (i.e., against that of allah and his apostle) even then he will get a reward" (albukhᾱrī, hadith: 7352, 9/108). 2. the narration connotes that ibn 'umar sensed that the people of banū jazhīmah might have meant their acceptance of islam by their statement. thus, he refused to kill his captive and prevented others from his group from doing so. the step taken by ibn' umar shows that it is not permissible to follow a leader on what is haram, especially when such action is related to the oppression of others and transgression on their rights, such as shedding their blood unjustly and taking their properties illegally. prophet (pbuh) said: "all things of a muslim are inviolable for his brother in faith: his blood, his wealth and his honour" (muslim, n.d, hadith:2564, 4/1986). someone may argue why ibn' umar didn't advise khᾱlid based on what he sensed. the historical sources confirmed the intervention of ibn umar. perhaps, khᾱlid was neither convinced nor satisfied with ibn umar's argument. hence he decided based on his contentment and as a commander who has the right to make a decision. ijik, vol. 13 no. 1: 1-10 contextual and critical analysis of the ḥadith of khalid bin al-walid's troop to bani jadhimah issah abeebllahi obalowu and adibah binti abdul rahim issn 2302-9366 ( print ) issn 2302-9781 (online) │ 9 3. the statement of the prophet -"o allah! i have no hand in what khᾱlid has done."this simply means that he did not approve of what khalid had done. however, the statement didn't imply the banishment of khᾱlid from allah's mercy and the prophet's companionship. thus, he later witnessed with the prophet (pbuh) the battle of ḥunayn and the siege of al -ṭᾱif. likewise, the prophet sent him -after that incidentas his delegate to many other places. (ibn al-athīr, 1994, 2/140). more so, he led the war against the apostates after the death of the prophet (pbuh) during the caliphate of abubakr. then, he was also appointed to lead the war against the persians and the romans. thus, he and abū' ūbaydah conquered damascus. abubakr later chose him as the governor of al-shᾱm before he was then removed by 'umar during his tenure. all these happened because abubakr and other companions knew that khᾱlid bin al -walīd was among the beloved companions of the prophet (pbuh) (al-dhabī, 2006, 3/224; ibn ḥajar, 1379 a.h., 7/101; ibn ḥajar, 1415 a.h., 2/216). 4. the reasons for killing banī jadhīmᾱ, which other companions perceived as an act of revenge, are not mentioned in any reliable sources of hadith, but they are only mentioned in several historical sources. regardless of the grade of isnᾱd of the reports that mentioned this reason, it is also an assumption and accusation which need solid evidence or confession. conclusion the study primarily addresses the ḥadith of khᾱlid bin al -walīd's troop to banī jadhīmah by presenting a contextual and analytical assessment of th e narration from hadith and historical sources. likewise, other related narrations to the topic are briefly examined to provide a comprehensive report on khᾱlid bin al-walīd's troop to banī jadhīmah. based on this study, the order given by khᾱlid bin al-walīd to his soldiers to kill the captives of banū jadhīmah was based on his contentment and conviction that the people of the community had rejected islam due to their refusal to pronounce the correct word of alshahᾱdah, which is very simple to pronounce. besides, they have come out to meet muslim troops with their weapons, which indicates their readiness to fight them. perhaps, these two things convinced khalid to reject their claim of being muslims and the advice of other companions in this regard, and therefore ordered their killing. however, in several historical sources, the reason for their killing was considered revenge for the previous incident. though, this reason was not stated in any reliable sources of hadith. khalid's action could be justifiable if banū jadhīmah had rejected islam, but the reverse was the case. thus, khalid was rebuked by the prophet for not confirming their intention, which led to the killing of innocent muslims. khalid's decision was based on the principle of islam, which allows the leader of the troops to wage war against the unbelievers if they turn down the invitation to islam and refuse to pay the tax. however, his decision in this incident was wrong because the people were muslims. thus, the prophet rebuked him for his hastening decision, and he did not hold him responsible for the ransom since his wrong decision was based on al-ijtihᾱd. thus, the remark of the entire historical sources stated this report, after narrating the incident, inclined toward defending khᾱlid and searching for the justification for his action; none of them criticized khᾱlid, but they just narrated the available reports with them. references al-qur’an. abu ‘abd allah, al-dhabī, mohammad bin ahmad. 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(14/03/2022). sayf allah al-maslūl am mujrim? ṣūrah khᾱlīd bin al-walīd bayna al-sunnah wa al-shī‘ah. retrieved 09/05/2022. https://raseef22.net/article/1086578 about the author issah abeebllahi obalowu was born in ilorin, kwara state, nigeria, on february 20, 1986. he obtained his b.a. in usūl al-dīn, department of hadith and its science, alazhar university, cairo. he attained his master&#39;s in hadith and its sciences from american open university, cairo. he did his ph.d. in usūl al-dīn and comparative religion, from islamic international university malaysia (iium). he is currently a postdoctoral fellow at international islamic university malaysia. available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 13 no. 1: 11-17 doi: 10.15575/ijik.v13i1.21293 * copyright (c) 2023 leila chamankhah this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: oct 19, 2022; revised: dec 21,2022; accepted: jan 27,2023 ẓafarnamah: a glimpse into the text and its historical and intellectual context leila chamankhah punjabi university, patiala, india corresponding author e-mail: l.chamankhah@gmail.com abstract ẓafarnāmah (book of victory), written by the tenth sikh leader, guru gobind singh (d. 1708), in 1705, about the mughal emperor of india, aurangzeb (d. 1706). it is widely considered evidence of a religious leader's spiritual victory over a tyrant who not only broke his koranic oath (and, consequently, fell from his status as a good believer). the book, originally in persian poetry, is composed of one hundred and eight bayts (verses), and the first twelve verses praise god and his power. due to its bold divine connotations, ẓafarnāmah is widely regarded as a spiritual text. however, as the researcher will argue in the following, ẓafarnāmah should not be treated as just a spiritual text but as one of “the mirrors for princes,” which has a well-established tradition in the history of persian literature and a political ethics tradition as well. keywords: ẓafarnāmah, guru gobind singh, aurangzeb, india, persian, mirror for princes, political ethics. introduction “justice brings longevity, while injustice reduces life expectancy, and comfort is the result of order (fouchecour, 1999).” this study uses the original persian text (both ẓafarnāmah and fatḥnāmah), published in one volume with an english translation by sardar darshan singh and a foreword by shri i.k. gujral. the researcher has compared it to the other two versions as well: guru gobind s ingh, ẓafarnāmah and fatḥnāmah, ed: devinder singh duggal 1980 (jullundur, institute of sikh studies), and guru gobind singh, ẓafarnāmah (letter of victory) (g. g. singh, 1980, 2000, 2018). guru gobind singh’s opening section of ẓafarnāmah, where god the almighty is praised as the absolute holder of the attributes such as the benevolent (g. g. singh, 2018), the merciful, the powerful, the provider (rāziq), among other things, should not make us believe that we are dealing with a religious text or a book of prayer. under the surface of this beautifully versed manuscript, written in persian and published many times since its inception, there is a deep and well-established legacy of political ethics and statecraft that goes back to the medieval period. pertinent to this is its mystical coloring and orientation, reminiscent of a typical sufi manual and accessible (and, in fact, popular) in mughal india. furthermore, ẓafarnāmah has gained a worldwide reputation and attention beyond the boundaries of the sikh community in its homeland, punjab, and has also been a subject of interest for artists, particularly musicians, singers, and filmmakers, to convert it into a work of art (ashkouri, 2020; bmupdate, 2022). matthias haake sheds light on different aspects of this genre, i.e., ‘the mirror for the princes,’ including the appropriateness of its usage not only in islamic tradition but also for greco-roman culture on the one hand and the criteria by which a text should be categorized under the rubric of “the mirrors for princes” on the other (haake, 2015). according to him, “five constitutive determinants” must define whether a text is a mirror of princes or not. the most important of them is that both the author and the addressee should not be just individuals but “members of a specific social group with a characteristic social https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 13 no. 1: 11-17 ẓafarnamah: a glimpse into the text and its historical and intellectual context leila chamankhah issn 2302-9366 ( print ) issn 2302-9781 (online) 12 │ role” (haake, 2015). aurangzeb, the addressee, and guru gobind, the author, are members of the mughal indian elite. mohsen zakeri defines ‘the mirrors for princes’ as follows: “a guide to political and social behavior was drawn up to advise and address rulers, princes, or administrative officials. the present (fictional or real) that the author has guided in some way, or an old ruler to his son. using various literary forms, it discusses the ruler's duty in managing state affairs and protecting his subjects. it contains his war practices, his kingdom, and his government, and it advises him on choosing officials and female friends and companions. this guide also contains explanations of his religion, duties, and need for self-control and serves as a role model for his people.” (zakeri, 2015). as we will observe in the following, ẓafarnāmah contains all the requirements that a text in ‘mirrors for princes’ should have. these manuscripts came to the fore from “the beginnings of the umayyad period (41–132/661–750) and continued from thereon steadily to the early twentieth century” (zakeri, 2015). research method the present research is historical research based on a desk study (korzenik, 1985), in which the author has conducted a preliminary investigation into ẓafarnāmah, a crucial literary work in sikhism, in the context of the theories and mechanisms of historical texts in statecraft and political ethics. utilizing the existing theoretical frameworks in this field, the author has argued that ẓafarnāmah shares similarities with its peers with a long and well-established history in the medieval ages. as qualitative research, the author relied on analyzing data obtained by reading a historical manuscript, which embeds a great deal of the legacy of political ethics and persian literature. results and discussion suppose we classify political thought in general into three categories of political philosophy, sīyāsatnāmah nivīsī (books in politics and statecraft, or mirrors for princes), and sharīʿ atnāmah nivīsī (sharīʿa-based books, also political jurisprudence/fiqh) (kalāntarī, 2004). in that case, ẓafarnāmah falls within the second class. it is not a political philosophy text because it does not philosophize about the best kind of government or the common good. however, these two remain his main concerns throughout the text. in the same way, it should not be treated as a text in sharīʿ atnāmah nivīsī, either, not only because the best kind of politics does not generate from religious law but also because the author’s life has been damaged by a ruler who wants to enforce the sharīʿa law, and sharī‛a (religious law) stands against the political rule (sīyāsa), which is inclusive, just, and non-violent (hazelwood, 2019). guru gobind criticized aurangzeb's political approach for portraying his political ideals mixed with morality, which contrasted sharply with his opponents (g. g. singh, 2018). furthermore, he has a wider and more comprehensive perspective of life and spirituality, which goes beyond the scope of sharīʿa (fenech, 2013). the frequency and the supremacy of political ideas over theological ones are relevant to this. as seyed sadegh haghighat ind icates, if in the ‘state’ and ‘religion’ twins of the sīyāsatnāmah/sharīʿ atnāmah writings, political power gains superiority to religion, then the text is one of the first. if theological terms and ideas gain supremacy and prevalence, then the text is one of the sharīʿatnāmah (haghighat, 2015). political ideas such as justice, honesty (to people), and avoiding oppression are superior to theological ideals. ijik, vol. 13 no. 1: 11-17 ẓafarnamah: a glimpse into the text and its historical and intellectual context leila chamankhah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 13 we know a lot about the sīyāsatnāmah genre, its main ideas, and the authors, who reminded us that sīyāsatnāmahs are the expressions of the continuity of pre-islamic wisdom and practicality of statecraft and good governance as the main goal of persian kings and their viziers in the islamic era (ismail, 2021). however, here the author is not a vizier (who traditionally carried the bu rden, as well as the wisdom of monarchies), but a spiritual leader whose destiny was supposed to be in the opposite direction of aurangzeb’s, i.e., on the right side of history and morality in early eighteenth-century india. categorizing ẓafarnāmah as an example of “mirrors for princes” is deliberate because, as an insider and one of the elites, he is concerned with the destiny of the monarchy of aurangzeb and his fortune. this is why he places a mirror in front of aurangzeb to see his true face and who he is. any good ruler “must seek consultation (mushāwara)” (leder, 2015), and since aurangzeb lacks such a thing (because if he had sought consultation, he would have been better behaved), guru gobind offers it to him by all means (g. g. singh, 2018). putting the dichotomy of sīyāsatnāmah or sharīʿatnāmah aside for now, both genres have been written for the counsel and well-wishing of monarchies, and both are pursuing the same ethical objectives (rizvi, 1981). the only difference is the authors' standpoints: the first is secular, based on the classic duality of religion and state. scholars such as javad tabatabai and neguin yavari believe that the internal logic of the sīyāsatnāmah genre is secular, which is why these books should not be classified under kalām or sharīʿatnāmah. at the same time, the second one is religious, with sharīʿa at its center. the key term is justice, the missing link of aurangzeb’s reign because the absence of justice and righteousness in his political and personal manner destroyed his monarchy and separated people from him (passim) (forster & yavari, 2015). thus, that is why we called ẓafarnāmah a typical text in sīyāsatnāmah nivīsī, because, like all other similar texts, it mainly concerns itself with justice (both divine and mundane and in its relationship to people) and honesty. in a nutshell, the unjust ruler is ineligible to rule, and ʿadl and ṣidq are two pillars of governance and rulership. so, we have theological virtues/values, and political and civic ones, and justice in ẓafarnāmah (as well as sīyāsatnāmah and sharīʿatnāmah texts) is political and civic and, therefore, secular (briggs, 2015). on the other hand, the extensive use of animal fables indicates ẓafarnāmah’s tribute to texts such as kalīlah wa damnah, which contains another aspect of ancient political wisdom or the significance of physical beauty and a healthy body in governance (zakeri, 2015). more importantly, an ideal ruler cannot be devoid of a good-looking face and a harmonious physique (passim). ostensibly, we see the mark of ferdowsi again, whose heroes and heroines in shāhnāmah all benefit from the virtue of beauty. since justice traditionally means balance and harmony among pieces and sections of things, a just ruler is physically balanced, and all pieces of their face and body are in the right place. generally speaking, in ‘the mirrors for princes’ literature, the nexus between good governance and physical beauty and corporal perfection has been emphasized (hugen, 2020). even a quick glimpse into the classics such as naṣīḥat ul-mulūk of saʿdī (d. 1291/1292), sīyar ulmulūk of khwaja niẓām ul-mulk (d. 1092) and naṣīḥat ul-mulūks of ghazali (d. 1111), displays some similarities with ẓafarnāmah of guru gobind singh. however, the text diverges from its peers when it seems that less emphasis is placed on the political philosophy of good governance and instead focuses on practicality and spiritual weight and color due to the status of guru gobind singh (g. g. singh, 2000). guru gobind is forced to take up arms against the ẓālim ruler because the latter has broken his oath. he has every reason to feel uncomfortable with aurangzeb’s misconduct, but probably the most important of all is his dishonesty when he broke his qurʾānīc oath. guru gobind mentions ferdowsi as the only persian poet whose name appears in ẓafarnāmah is deliberate (g. g. singh, 2000). of course, he was ijik, vol. 13 no. 1: 11-17 ẓafarnamah: a glimpse into the text and its historical and intellectual context leila chamankhah issn 2302-9366 ( print ) issn 2302-9781 (online) 14 │ familiar with other poets, not only because he was one himself (and that is why he chose poetry to convey his messages), but also because the persian language was an established language in the late mughal court. muzaffar alam, quoting qasim ghani, shows how persian had established itself “in a large part of northern india as the language of the muslim elite ghani, 1941, 152-233, 381-485 in alam (2013). in the following, he brings up the famous line of hafiz of shiraz (d. 1398) saying that “all the indian parrots will turn to crunching sugar with this persian candy that goes to bengal,” as proof of “the receptive audience that persian poetry had in india.” however, why it has to be ferdowsi and not other poets such as rumi, saʿdi, and hafiz? because ferdowsi is the only poet who exclusively recites about monarchy and the virtues of good monarchies and those who preserve them. shāhnāmah (the book of the kings), as the title sounds, is a long epic poem that tells the mythical and, to some extent, historical past of the persian empire from the creation of the world until the muslim conquest in the seventh century. guru says: “how beautifully firdausi, the eloquent iranian poet, has expressed it! he who acts in haste pays the devil” (g. g. singh, 2000). he slams aurangzeb for his hasty manner after he broke his oath and killed his two sons (however, in the following copy, it says four sons, which does not seem to be correct). see: guru gobind singh, ẓafarnāmah and fatḥnāmah title the book of victory (g. g. singh, 1980) and ascertain that even if aurangzeb “swears on the holy quran a hundred times, i will never trust you because your past actions have only shown that you are a great liar” (ibid., p. 115). he mentions ferdowsi immediately after he accuses aurangzeb of the wrongdoing of killing fire (a metaphor for the truth). in contrast, the blaze of fire turns into a “devastating conflagration,” and aurangzeb himself will be a witness to “its ramifications” (ibid., p. 107). however, what does he mean by the frequent references to “truth” and its connection to himself? does he mean that he is an ideal type or the representative of truthfulness and righteousness and, therefore, is standing on the right side of history? in all probability, yes, and it is exactly here where ẓafarnāmah, just like shāhnāmah, gains an apocalyptic tone of the battle between good and evil as well. like ferdowsi’s heroes, guru gobind talks about his virtues and aurangzeb’s countless vices, according to the author (g. g. singh, 2000). in his brilliant paper entitled “a muslim state in a non-muslim context: the mughal case,” muzaffar alam discusses the popularity, as well as the functionality of persian, not only as a vehicle of liberalism but also as a symbol of the mughal triumph in india. alam reads: “the persian cosmopolis was the third important idiom to reinforce the mughal political discourse. the resources for developing this indomuslim imperial idiom came from persian literary culture. the mughals showed unprecedented interest in patronizing persian literary culture under their rule. mughal india has thus been particularly noted for its extraordinary achievements in poetry and a wide range of prose writings in persian. “in terms of sheer profusion and variety of themes, this literary output was probably incomparable with that under any other muslim dynasty” (alam, 2013). in addition, eaton's book discusses the same problem in more detail. eaton shows how important the persian language was at all administrative, political, and cultural levels in the mughal period (eaton, 2019). however, from the perspective of our research, persian, in which the author of ẓafarnāmah was an expert, was also a vehicle of spirituality and mystical ideas. pertinent to this is maʿrifat (true and divine knowledge) and its significance in defining who the winner (in both spiritual and non-spiritual battles) is. maʿrifat and dānish parastī (wisdom), alongside justice, is another key motif of ẓafa rnāmah, which helps aurangzeb to avoid wrongdoings and always walk on the path of ʿ idalat (g. g. singh, 2000). ijik, vol. 13 no. 1: 11-17 ẓafarnamah: a glimpse into the text and its historical and intellectual context leila chamankhah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 15 nevertheless, suppose ẓafarnāmah portrays a religious leader who, by his counsel, attempts to warn a tyrant of the consequences of his wrongdoings. in that case, fatḥnāmah should be treated as an expression of the wrath of an assertive and outspoken rival whose life has been damaged by aurangzeb. because guru had been wounded, he did not fear displaying his feeling s in his book for all to see. just like ẓafarnāmah, fatḥnāmah also initiates with the praise of god, not the god of raḥma and karāma, but the creator of blades, bows, spears, and axes. the god of horses and brave men. he has no appreciation for aurangzeb’s wealth, throne, and army, this time not because of aurangzeb’s misconducts, but because the almighty has endowed him with the better, which is the dawt (i.e., the priceless wealth) of good faith and spirituality that people like aurangzeb will never have (g. g. singh, 2000). taking off the mantle of a gentle counselor and adopting the bitter tongue of an open enemy, guru gobind calls aurangzeb “cunning and deceitful” (g. g. singh, 2000) because he does not stand for his name (g. g. singh, 2000). he eventually threatens him with revenge by “putting fire under the hoofs of his horses and banning him from drinking punjab’s water” (g. g. singh, 2000). finally, he calls aurangzeb “a cunning and sneaky jackal who has killed two lion cubs,” although he alerts him that “if those lions were still alive, they took a hard revenge from him” (g. g. singh, 2000). fatḥnāmah, a concise text of eleven pages, should also be understood in the context of guru gobind’s theological weltanschauung, again with justice at its center. fatḥnāmah finished in december 1704, and ẓafarnāmah was written a few months later, in may 1705. however, since justice is a political virtue, the author will not leave the job to the almighty to execute because he and his khalsa, with the blessings of god, are mighty and capable enough to “pour the stream of steel and iron on [aurangzeb’s men], until there remains no sign of th e abode of evil [i.e., oppression, injustice, and oppression] in this pure land” (g. g. singh, 1980). conclusion we gained some lessons from guru gobind singh’s ẓafarnāmah and his political ethics. his foe, aurangzeb, is ineligible to rule because he has broken his oath to the qurʾān. equally, he is ẓālim because he lacks the two important political virtues of justice and honesty, and therefore, he is dishonest to people and god both. in such a condition, the battle with him, standing on the wrong side of history and morality, is a battle for establishing a just order based on divine law, which guru represents. it is a battle for justice. ẓafarnāmah is a text in statecraft and rulership mixed with political ethics, in which civic virtues such as justice and honesty play central roles. alongside virtues, the author benefits from the rich treasury of fables and animal stories as a medium to call out his political opposition. ẓafarnāmah is also significantly impacted by the mystical culture of mughal india. the first twelve verses are dedicated to the praise of god, who displays his presence through his names and attribute s, and from this perspective, ẓafarnāmah diverges from its peers. the way guru gobind singh praises the unseen and non -graspable god who displays himself through his manifestations (tajallīyāt, also the doctrine of theophany) or attributes such as karīm, qayyūm, kāmil, amīn, razzāq, dilpadhīr, inter alia, is a witness to the proof that akbarīan mysticism, and particularly the doctrine of waḥdat al-wujūd, had already become integrated into the mystical teachings of eighteenth-century india. one of the things that the author of the sīyāsatnāmah emphasizes is the caring nature of a good ruler. one of his main responsibilities is that which god bestows to be a shepherd for his people and take care of the lives of his people. it is obvious that as a religious individual, guru thinks not only of the physical well-being of the subjects under aurangzeb’s rule but also of their spiritual and ethical status, which, unfortunately, has been decayed by his tyrannical misconduct. ijik, vol. 13 no. 1: 11-17 ẓafarnamah: a glimpse into the text and its historical and intellectual context leila chamankhah issn 2302-9366 ( print ) issn 2302-9781 (online) 16 │ acknowledgments the author is grateful to professor arvind, the vice chancellor of punjabi university, patiala (pup), for his support and encouragement, although the author takes full responsibility of their words in this paper. references alam, m. 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(1980). ẓafarnāmah and fatḥnāmah (the book of victory) (1st ed.; d. s. duggal, ed.). jullundur: institute of sikh studies. singh, g. g. (2000). ẓafarnāmah and fat ḥnāmah (the book of victory) (s. d. singh, ed.). new delhi: abc publishing house. singh, g. g. (2018). ẓafarnāmah (epistle of victory) (4th ed.; g. singh, ed.). lahore: lahore book shop. zakeri, m. (2015). a proposal for the classification of political literature in arabic and persian: folk narrative as a source of political thought? in global medieval: mirrors for princes reconsidered (r. forster & y. neguin, eds.). boston: ilex foundation. ijik, vol. 13 no. 1: 11-17 ẓafarnamah: a glimpse into the text and its historical and intellectual context leila chamankhah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 17 about the author leila chamankhah a dual ph.d. in islamic studies (with specialization in shia intellectual history) and political science (with specialization in iranian studies). my areas of interest are islamic studies, shia intellectual history, iranian studies and middle eastern politics. i teach at the university of dayton, department of philosophy, and will join the department of literature, university of california, san diego from spring 2021. my first book in english is entitled “the conceptualization of guardianship in the iranian intellectual history (1800 -1989): reading ibn ʿarabī’s theory of wilāya in the shīʿ a world&quot;, was published by palgrave mcmillan in september 2019. i also published several articles on different aspects of islamic studies, iranian studies, and shīʿa intellectual history. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 11. no. 2: 61 – 66 doi: 10.15575/ijik.v11i2.11866 * copyright (c) 2021 muhammad roy asrori et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: february 28, 2021 ; in revised: april 2, 2021 ; accepted: juny 3, 2021 the perception of islamic youth to the phenomenon of hubbu ilahi muhammad roy asrori1*, zakiyatul fitriyah2, ahmad faikul anam3, ahmad nashih anis zubaidy4, zubaidah5 1-5ma integratif nu al-hikmah, malang regency, 65156, indonesia *corresponding author e-mail: muhammadroyasrori09@gmail.com abstract youth life is closely related to spiritual activity. the phenomenon that is still encountered is hubbu ilahi, or the love attitude of allah swt. this phenomenon is presumed that adolescents only state and do not know the consequences of their attitudes. so, this study aims to determine the perceptions of today's adolescents on the phenomenon of hubbu ilahi. this research is descriptive qualitative research with a survey research method. this study used a purposive random sampling technique to 39 adolescents. data collection used a questionnaire with the google form platform. then, the data were analyzed using: data presentation, data reduction, and concluding. the results showed that adolescent respondents stated the consistency of love of the quran, love of rasulullah (saw), love of the prophet's sunnah, and love of the akhirat life. however, the busyness of the world blocks the proven proof of love. the analysis concluded that only 7.7% of adolescents fit hubbu ilahi's criteria. keywords: perception, islamic youth, hubbu ilahi, qomiuth thughyan introduction adolescence is a period of transition from childhood to adulthood (mufarriq, 2021). adolescent life is influenced by environmental parties, including family, school, and community. several things that encourage adolescents to deviate include: (1) self-problems and not understanding the solution, (2) the role of social institutions that are less strong, and (3) lack of self-control in life situations. (nurmalisa & adha, 2016). another fact was that open access to technology and information media had had an effect on morals, so strengthening religion-based morals was very important (muthohar, 2013; taopan et al., 2019) because social education has been going on everywhere (rusydiyah, 2020). so, the more often there is a teenage moral decadence, the more moral emergency will be for the next life. the symptoms of moral decadence will continue throughout the ages. the opportunities for doing deviant behavior are opening up. in addition, many youths began to prioritize education rather than religious knowledge. youth have rarely touched religious knowledge. moreover, religious knowledge is not well understood and practiced. wrong religious knowledge and acts of worship will exacerbate moral decadence. so, the teenage phenomenon is currently a serious challenge for educators (ghafur, 2019; setyoningsih, 2018). an eccentric phenomenon among muslim adolescents is the hubbu ilahi (love to allah) phenomenon because religious teachings during childhood were strived to have a love story for allah and the prophet (masganti, 2016). this phenomenon can be observed in learning tauhid. so, this phenomenon is important to investigate the symptoms of small/subtle processes of moral decadence. morals embedded in adolescence will affect adulthood. the civilization of the muslim community needs to be supported by the younger generation who have good morals. however, not all adolescents have a good religious, moral https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol.11 no. 2: 61-66 the perception of islamic youth to the phenomenon of hubbu ilahi muhammad roy asrori et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 62 │ foundation. survey research is needed to collect perceptions of millennial adolescents (arifin, 2020; semiawan, 2010). previous research on hubbu ilahi in the literature showed that hubbu ilahi was very close to islamic education (haslinda et al., 2020). the research also concluded that hubbu ilahi's attitude would affect islamic education activities, which is expected to improve the quality of islamic education. however, the research has not presented the valid criteria of hubbu ilahi. this conclusion was also found in a descriptive study of children aged 5-6 years, which showed that children’s education through a direct approach and habituation fosters an attitude of hubbu ilahi. (kristiawan & fitria, 2018). likewise, in research on hubbu ilahi via the story method (masganti, 2016). the studies have not evaluated the hubbu ilahi's attitude from childhood islamic education. for this reason, researchers survey muslim adolescents about the thoughts and actions that have been done from childhood to adolescence. as a survey step, the signs of the hubbu ilahi in qomiuth thughyan inspire researchers. (asrori & asrori, 1996) as a reference to valid "hubbu ilahi” criteria. based on the description above, this study aims to determine the perceptions of today's youth on the hubbu ilahi phenomenon. this research is expected to represent the religious character possessed by today's adolescents. in addition, this study aims as a material for spiritual evaluation that can support the prevention of moral damage in this millennial period. research method this research is descriptive qualitative research with a survey research method (arifin, 2020). this research was conducted at ma integrative nu al-hikmah for six months. data collection utilized the online google form platform with 39 respondents (syofian et al., 2015). respondents were taken through purposive random sampling technique with respondent criteria, namely attending senior high school (shs) equivalent, aged 16-20 years and domiciled in malang raya. the instrument used was a likert scale questionnaire and filling in the google form, which can be observed in table 1 below. the questionnaire adopted a quote from the qomi'ut thughyan by imam nawawi al-jawi. the data obtained were in the form of qualitative and quantitative data. after that, the data was processed, interpreted and analyzed in depth, so that a representation of adolescent perceptions was obtained which is useful as an evaluation of religious nuances. table 1. research instrument item question scale 1 do you love the qur'an? why is that? give 1 example of proof of attitude! 1 2 3 4 5 answer: …. 2 do you love rasulullah (saw)? why is that? give 1 example of proof of attitude! 1 2 3 4 5 answer: …. 3 do you love the prophet's sunnah? why is that? give 1 example of proof of attitude! 1 2 3 4 5 answer: …. 4 do you love the akhirat life? why is that? give 1 example of proof of attitude! 1 2 3 4 5 answer: …. 5 do you think about the world every day? why is that? give 1 example of proof of attitude! 1 2 3 4 5 answer: …. description: 1 = not very precise; 2 = not quite right; 3 = sufficient/neutral; 4 = right; 5 = very precise ijik, vol.11 no. 2: 61-66 the perception of islamic youth to the phenomenon of hubbu ilahi muhammad roy asrori et.al issn 2302-9781 (online) issn 2302-9366 ( print ) │ 63 result and discussion hubbu ilahi the prophet muhammad (saw) brought islam to all creatures of allah swt. islam has been built with three pillars, namely īmān (faith), islām (syaria), and iḥsān (love) (ridwan, 2020). this part of "love" is known as hubbu ilahi or love to allah swt. in the al mu'jam al wasith, the origin of the word al-hubb is الوداد (al-widad) which means "love". al-hubb is also related to mahabbah, where some ‘ulama argued that, "mahabbah is following rasulullah (saw)". in hubbu ilahi, there is a tendency of the muslim soul to allah (soleh, 2018). in the perspective of the hadith, which quran strengthens, it is concluded that hubbu ilahi is reflected in the actions of ‘abid, by: (1) the intention of worshiping only because of allah to get his pleasure, (2) actions, such as: loving his word, dhikrullah, affection, sillaturrahim, mudaawamat al 'amal, and (3) character and character, such as; being gentle, grateful for the pleasure, fear of allah, and prohibition of being arrogant (soleh, 2018). the scientific explanation proves that the structure of the human body is a combination of the arabic letters of the prophet muhammad and allah (swt). actually, like that is the infinite love of allah swt for the prophet muhammad (saw) (hossain, 2018). likewise, the mode of the body in prayer, which was practiced by the prophet muhammad (saw), shows the greatest love of the prophet muhammad for allah (hossain, 2020). for this reason, muslims should follow the prophet muhammad saw to love allah swt. as with religion, research on hubbu ilahi can become the basis for field research with the right islamic education strategy, especially for adolescents who are already in balligh age. representation of behavior in hubbu ilahi perception research can provide adolescent moral introspection. representation of youth perception of hubbu ilahi phenomenon adolescent perceptions are meant for the meaning, "a content of the mind, heart, and passions of adolescents as expressed in expressions, words, and writings." the quantity of adolescent perceptions is represented in figure 1. figure 1. quantitative data of youth perceptions of the hubbu ilahi phenomenon based on figure 1, the graph shows dominance on a scale of 5, which means that the adolescent responses strongly agree with the questions items 1-4. this fact shows the consistency of faith-oriented to the hereafter. numerically, item 2 is confirmed to have dominated the response from adolescent perceptions, so items 1-3-4 are sure to be reduced. then, item 5, about the tendency of worldly busyness is dominated by a scale of 3 which means adequate or neutral. 0 0 3 7 29 0 0 2 5 32 0 1 2 11 25 1 0 2 11 25 2 4 16 12 5 1 2 3 4 5n u m b e r o f r e sp o n d e n t likert scale item 1 item 2 item 3 item 4 item 5 ijik, vol.11 no. 2: 61-66 the perception of islamic youth to the phenomenon of hubbu ilahi muhammad roy asrori et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 64 │ however, item 5 is also followed by a scale of 4 which means the statement is correct. this represents an orientation that worldly activities are a concern of the minds of muslim youth. a teenage perception represents a state of self and the qualities of the acts of worship. this can be observed in the description of each item which shows an odd response as follows. item 1: do you love the qur'an? why is that? give 1 example of proof of attitude! the youth response explained that the majority of adolescents showed to learn to love the koran by reading the qur'an every day. the majority of teenagers argue that the koran is a revelation from allah swt. few teenagers expressed the form of practicing the meaning of the verses of the koran. one thing should be practicing reading al-qur'an, learning interpretation, and practicing worship in everyday life. item 2: do you love rasulullah saw? why is that? give 1 example of proof of attitude! the adolescent response explained that the majority of teenagers showed to learn to love the prophet. the majority of teenagers argued that rasulullah saw was the messenger of allah and a role model for his people. prayers are manifested as daily habits. apart from that, the sunnah of rosul has also been stated in the respondents' daily lives. item 3: do you love the prophet's sunnah? why is that? give 1 example of proof of attitude! the youth response described that the majority of teenagers were consistent with the sunnah of the prophet. the majority of adolescents argue that the prophet's sunnah brings benefits/rewards. in general, they do charity with the knowledge they have learned daily, such as monday and thursday fasting, smiling at others, praying dhuha, and the like. so, the practice of teenagers today is more likely to be activities that are already common in society and not yet in deep spiritual activities. item 4: do you love the akhirat life? why is that? give 1 example of proof of attitude! the youth response describes that the majority of teenagers are consistent in remembering the afterlife. the majority of teenagers argue that the afterlife is believed to be eternal life (eternal). therefore, when they remember the hereafter, they increase their worship. item 5: do you think about the world every day? why is that? give 1 example of proof of attitude! the youth's response explained that there was inconsistency between world jobs and ukhrowi jobs. the results of the response show that adolescents rarely prioritize the hereafter and this is because the life of the world is the life that is being passed. adolescents' daily activities show an influence on the level of their spirituality, like k-pop fandom (yoon, 2019). representation of hubbu ilahi in the qomi'uth thughyan book with youth perceptions the qomi'uth thughyan by imam nawawi al-jawi, explains that the love of the qur’an marks the representation of allah's love, then the love of both is marked by the love of the prophet muhammad (saw), then the prophet's love is marked by his sunnah love, then sunnah love is marked by the love of the hereafter which is marked as hating the world, then hating the world is marked by using the treasures of the world for the provision of the hereafter only (asrori & asrori, 1996). the results of the youth perception survey showed that only a few teenagers were able to reflect the existence of hubbu ilahi. then, the adolescent's response has not shown any symptoms of extremism, which means that the respondent has a low risk of inter-religious intolerance. (wildan & qibtiyah, 2020). a confession of love carries risks. in qomiuth thughyan, shaykh fudlail ijik, vol.11 no. 2: 61-66 the perception of islamic youth to the phenomenon of hubbu ilahi muhammad roy asrori et.al issn 2302-9781 (online) issn 2302-9366 ( print ) │ 65 bin iyadl said, "when you are asked whether you love allah, be silent, because in fact if you say 'no,' then you are 'kafir' and if you say 'yes,' then your character is not the nature of those who love him.” in this digital era, teenagers interact a lot with advanced technology facilities, such as smartphones and computers. teens are faced with good and bad behavior choices. if they do not have good spiritual intelligence, it is feared that they will choose something wrong. so, spiritual intelligence is important for adolescents in an educational environment (bhakti et al., 2019). as is well known to all circles, the emergence of new religious authorities was a religious dynamic in indonesia, where many online religious media present online preaching. (akmaliah, 2020; kailani, 2011). this will intersect with a behavior such as the concept of nrimo for javanese society (kuswaya & ma’mun, 2020). even in a minority condition, muslims can maintain the islamic spirit (warsah et al., 2019). teenagers can have a love for islam. this love can culminate in hubbu ilahi. this hubbu ilahi phenomenon must be dealing with spiritual problems. there was a study showing that muslims who are close to the qur'an do more dhikr, and dhikr can solve the problem of a muslim's spiritual crisis. (suryahim et al., 2020). for this reason, an educational activity needs to develop a system that supports the improvement of the spiritual quality of adolescents, such as in madrasah, so that it can become a social culture that supports academic quality. (abdullah, 2019; saepulah et al., 2020). conclusion the phenomenon of hubbu ilahi that occurs in millennial adolescents can be concluded that adolescents based on their knowledge have known hubbu ilahi. still, the daily behavior of teenagers that can reflect hubbu ilahi is very little, around 7.7%, which fits the criteria of hubbu ilahi. this phenomenon can be a subtle sign of a decline in the quality of faith/piety in millennial adolescents. so, the suggestion for the sustainability of potential research is to conduct literature review research on solutions to maintain the integrity of faith/piety for adolescents accompanied by a case study to provide an appropriate and correct effort. references abdullah, m. (2019). school culture to serve performance of madrasah in indonesia. qudus international journal of islamic studies, 7(1), 71–100. https://doi.org/10.21043/qijis.v7i1.4572 akmaliah, w. 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(2015). otomatisasi metode penelitian skala likert berbasis web. seminar nasional sains dan teknologi 2015, 1–8. taopan, y. f., oedjoe, m. r., & sogen, a. n. (2019). dampak perkembangan teknologi informasi dan komunikasi terhadap perilaku moral remaja di sma negeri 3 kota kupang. jurnal kependidikan: jurnal hasil penelitian dan kajian kepustakaan di bidang pendidikan, pengajaran dan pembelajaran, 5(1), 61–74. warsah, i., masduki, y., imron, daheri, m., & morganna, r. (2019). muslim minority in yogyakarta: between social relationship and religious motivation. qudus international journal of islamic studies, 7(2), 367–398. https://doi.org/10.21043/qijis.v7i2.6873 wildan, m., & qibtiyah, a. (2020). parenting style and the level of islamism among senior high school students in yogyakarta. journal of indonesian islam, 14(1), 187–209. https://doi.org/10.15642/jiis.2020.14.1.187-209 yoon, s. (2019). k-pop fandom in veil religious reception and adaptation to popular culture. journal of indonesian islam, 13(1), 1–20. https://doi.org/10.15642/jiis.2019.13.1.1-20 fpi as an opposition in jokowi era available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 1: 1 13 doi: 10.15575/ijik.v12i1.15518 * copyright (c) 2021 ahmad syaeful rahman and mohamad athoillah this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: november 1, 2021 ; revised: december 15, 2021 ; accepted: december 21, 2021 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman1 * , mohamad athoillah2 1-2stis as-sa’adah sukasari sumedang, indonesia *corresponding author email: ahmadbisa18@gmail.com abstract the low motivation of students can be caused by the monotony of learning activities. besides that, teachers are less varied in delivering material because they always use conventional methods, so that students play a less active role in learning. the involvement of students in learning will create a good impression and, of course, can make learning more meaningful, especially if students are directly involved in observations and practical activities. one of the learning strategies that can be used to attract students' attention is multiintelligence-based learning. learning activities based on multiple intelligences that are appropriate to the characteristics of the fiqih material regarding the management of corpses are kinesthetic intelligence. the subjects in this study involved students in grades ix b and ix c mts. as-sa'adah sukasari totaled 36 and 37 students, respectively. the instruments used in this study include observation sheets, motivation and multiple intelligence questionnaires, and learning outcomes tests. the results showed that students' motivation and learning outcomes increased after learning based on multiple intelligences. this can be seen from the average category of multiple intelligence questionnaire results on kinesthetic intelligence indicators of 80.77 with very good criteria. the results of the motivation questionnaire in the experimental class after learning multiple intelligences in the experimental class have a very high category (84.57), while in the control class it has a medium category (55.57). student learning outcomes in the experimental class increased in the medium category (n-gain 0.53) while the learning outcomes in the control class were in the low category (n-gain 0.12). keywords: kinesthetic intelligences, motivation, learning outcomes, managing corpses introduction learning is a process of interaction between educators and students and learning resources so that a change occurs, both cognitive (science), affective (attitudes) and psychomotor changes. this is because learning is not only a transfer of knowledge; it is not only necessary for educators who have knowledge insight; but it is also necessary to have other aspects for the continuity of an effective teaching and learning process, namely methods. of course, there are many theoretical educational methods, but educators must have expertise in choosing these methods so that they are effective and remain targeted. in an effort to improve effective learning, in addition to using methods that can attract the interests and talents of students, motivation is also needed. motivation has a huge influence on the success of students in learning (reid, 2009). according to omar (2011), motivation has the notion of an intrinsic energy transformation characterized by the emergence of attitudes and reactions to achieve goals. https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ mailto:ahmadbisa18@gmail.com ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) 2 │ motivation is needed in the learning process. therefore, when students have high motivation, it will affect the improvement of student learning outcomes (pebruanti & munadi, 2015). learning outcomes are a very dominant cognitive component assessed by educators in formal institutions related to the skills of students in mastering learning materials (suddjana, 2005). states that “the goals of cognitive learning outcomes include six levels of thinking processes, namely: knowledge, comprehension, applications, analysis, synthesis, and evaluations. adson and krathwohl (2010) suggested that bloom taxonomy was revised by lorin w. anderson and david r krathwohl to include: remembering, understanding, applying, analyzing, evaluating, and creating. howard gardner, a psychologist from harvard university in the united states, explained the theory of intelligence. he stated that intelligence is a person's ability to solve problems that can be honed by practicing and honing that intelligence. gardner (2011) suggests that there are eight kinds of multiple intelligence, one of which is kinesthetic intelligence. kinesthetic intelligence is a skill related to a person's body movements in expressing ideas, thoughts, and feelings, including skills in maintaining balance, endurance, and body flexibility. usually, the characteristic is liking something related to body movement, such as sports, sewing, or preferring to move their bodies (kristanto, 2009). usually, the characteristic is liking something related to body movement, such as sports, sewing, or preferring to move their bodies. the characteristics of students who have kinesthetic intelligence are as follows: 1) they are sensitive to the environment and physical systems; 2) they demonstrate their abilities in acting, dancing, athletics, or other activities involving body movements; and 3) they enjoy exercising or working out. learning strategies based on multiple intelligences in practice are aimed at spurring the intelligence that stands out in students as optimally as possible, while trying to maintain other intelligences at the minimum standards determined by an institution or school. a common phenomenon in every educational institution is when there are students who are sometimes unable to optimally understand the material being taught, especially if the material is difficult. so a concrete solution is needed so that this phenomenon does not dissolve for a long time. the learning method is one of the alternatives to solving cases of this phenomenon. one of the efforts in realizing the vision of madrasah is the provision of islamic religious education lessons, and one aspect of pai is the subject of fiqih. the purpose of fiqih lessons is to know and understand various kinds of religious law and know the procedures for worship, including procedures for managing corpses. in the management of the corpse, of course, must pay attention to procedures that are in accordance with islamic law, namely starting from bathing, shrouding, praying, and burying the corpse (muhammad, 2013). based on initial observations at mts as-sa'adah sumedang, the cognitive learning outcomes of students in fiqih subjects are in the low category. there is still a low minimum conditions criteria (kkm) value, while the kkm in fiqih subjects is 75. if it is a percentage of the value obtained by class ix students from the total number of 136 students, there are as many as 73 people if the percentage is 53.67%, while those who scored above the kkm were 63 people. another phenomenon that occurs when the learning process takes place is the lack of motivation of students to learn religion. this is due to the nature of conveying the material being too monotonous, as well as fiqih learning that uses the lecture method and student discussions that do not focus on learning, such as not paying attention to the material presented because they are busy with their friends (chat or jokes), which has an impact on learning that is not conducive and effective. in addition, based on a preliminary study, educators have applied lecture and discussion methods so that learning runs optimally. however, in terms of implementation, there is a gap between theory and practice, namely the gap in the application of the methods used by educators to the motivation and cognitive learning outcomes of students. in particular, what happened at mts as-sa'adah ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 3 shows that educators have delivered the material to the maximum, either by using the lecture method or by using the discussion method, which ends with an assignment. several previous studies, such as research (koçak, 2019), (fadhli & utami, 2018), (laely & yudi, 2018), and (ay et al., 2018) no one has discussed this yet, so further elaboration of this research is needed. in light of these conditions, teaching methods must be improved. teaching methods of educators must be more varied, interesting, and not boring in delivering subject matter. the involvement of students in the learning process will stimulate students to follow the learning process so that it will be strong enough to make a long and vivid impression in understanding the lessons that have been delivered, and the cognitive learning outcomes produced by students will be better. one of the efforts that will be made by researchers to increase students' motivation and cognitive learning outcomes as well as provide input for educators to be more innovative in using teaching approaches and strategies is to implement multiple intelligencesbased learning in certain subjects.the purpose of this study was to identify differences in motivation and learning outcomes of students who use multiple intelligence-based learning and students who use lecturebased learning on fiqih subjects in mts. then to determine student responses to the implementation of multiple intelligence-based learning in fiqih subjects in mts. as-sa'adah sumedang. research method this study uses a quantitative approach by using accurate data based on empirical phenomena that can be measured according to the research variables (sugiyono, 2019). this study uses a quasi experimental method (raja, 2018), using the control class as a comparison and the experimental class. this quasi-experimental research design was carried out five times with the aim of knowing the changes in motivation and cognitive learning outcomes of students. the subjects in this study were 37 students of mts as-sa'adah sumedang class ix-c as the control class and 36 students in class ix-b as the experimental class. data was collected through observation, questionnaires, and learning outcomes tests. the data analysis technique is carried out in two ways, namely logical analysis for qualitative data and numerical analysis for quantitative data. results and discussion implementation of multiple intelligence-based learning in an experiment class in this experimental research, there are three variables: the independent variable (x), implementation-based learning, and multiple intelligence; two dependent variables (y 1), motivation to learn; and the dependent variable (y 2), cognitive learning. before carrying out multiple intelligence-based learning, respondents first filled out motivational questionnaires and cognitive tests. the implementation of fiqih learning in the experimental group was carried out for five meetings. the following is an overview of the implementation process. the first meeting the first teacher meeting includes three stages of research: introduction, core activity, and conclusion.educators first start by saying greetings and praying together by reading short letters, checking the attendance and neatness of clothes, positions, and places of students. before learning educators' giving pretest in class ix b, the pretest used in this study consisted of 20 questions pg and 5 essay questions were given to 37 students. ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) 4 │ after the pretest results were collected, it was continued by conveying the indicators of learning fiqih lessons and motivating students to learn by providing an explanation of the hajj and umrah material, while the students listened to what was conveyed by the educator. at this stage, educators also introduce multiple intelligence-based learning activities that will be carried out until the end of the lesson. this process is carried out by educators with a time of 10 minutes. the next stage is that educators distribute heterogeneous study groups consisting of 5– 6 people with different intelligences. second meeting the implementation of fiqih learning in class ix-b at the second meeting was carried out on september 20, 2021. the stages of learning implementation were the same as the first meeting, from introduction to closing. at the second meeting, multiple intelligence-based learning was carried out through observation of videos displayed by educators. the steps at the second meeting were still the same as the learning at the first meeting, and the material presented was about the management of corpses. the steps in implementing multiple intelligence-based learning are: in the first stage, the teacher conveys the indicators of learning in the fiqih lessons. at this stage, educators directly introduce multiple intelligence-based learning strategies. this process is carried out by educators in about 10 minutes. on the second stage, students sit in groups of 5–6 people and watch the video shown by the educator about the procedures for managing corpses. the third stage, after students watch the video, requires students to make reports from the video in groups on paper that has been provided by the teacher so that students can have discussions with their groups. thus, in this experimental class, students have carried out activities that involve interpersonal intelligence by means of discussion or group work. this discussion activity lasted for 15 minutes. the fourth stage, educators guide group work and study, educators guide and control group activities in compiling reports on their observations, and students pay attention to the teacher's guidance and cooperate with their group friends; in the fifth stage, after students make reports of their observations about the video that has been shown, students and their groups present their work in front of the class. this means that in this experimental class, students have demonstrated linguistic intelligence. after students present their reports, other students ask questions or respond before the teacher explains and provides the actual confirmation (confirmation); in the sixth stage, the educator provides an evaluation or quiz. at this stage, the evaluation of students working on the questions in the lks is done individually, with an allocation of about 15 minutes. then students check the answers by crossing their answers with their seatmates' to correct the answers. in the seventh stage, educators give prizes to students who get the highest score based on predetermined criteria; in the closing activity, students conclude the subject matter of fiqih with the guidance of educators. the material is about the management of corpses. in addition, educators motivate students to learn and prepare for the next meeting and end the learning activities with prayer. third meeting implementation of jurisprudence learning in class ix-b at the third meeting held on september 23, 2021. phase of the same learning as the first meeting of the start of the lesson until the closing activity. at the third meeting, they held multiple intelligence-based learning activities through the creation of themed lyrics and maintenance of the bodies. the steps are the same as the third meeting at the second meeting, and the material presented is how to bathe and mengafani bodies. the steps in the implementation of multiple ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 5 intelligences based on learning are these: in the first phase, educators deliver learning indicators to be achieved in the lessons of jurisprudence and motivate students to study harder. at this stage, they also introduced a directly educator-based learning keceradasan compound. the second phase is when the students sit in groups of 5-6 people and make a song about bathing the corpse mengafani, written on paper provided by the educators, and the learners can conduct discussions with other members of their group. thus, in this experimental class, the students have been doing activities that involve interpersonal intelligence by way of discussion or group work. at the third stage, after the students finished making a song, they were asked to sing a song chosen according to the horse's bit in groups. this means that in this experimental class, the students have developed musical intelligence. when students sing the lyrics with the group in front of the class, the other students cheer; in the fourth stage, educators administer evaluations or quizzes.in this process, the learners work through the problems individually to answer these tests on their own. then learners check the answer by crossing the answer with a friend's sebangkunya to correct it. in the closing activity, students conclude the subject matter of fiqih with the guidance of educators. the material is about bathing and shrouding the corpse. in addition, educators motivate students to learn and prepare for the next meeting, and students are given the task of making pictures of the body bathing process. after the teacher explains the task, it ends with a prayer. fourth meeting the implementation of fiqih learning in class ix-b at the fourth meeting was held on monday, october 4, 2021. the stages of learning implementation were the same as in the first meeting, from opening the lesson to closing. at the fourth meeting, multi-intelligence-based learning was carried out through the practice of managing corpses (bathing, shrouding, praying, and burying), which was carried out in the mosque. the steps in implementing multiple intelligence-based learning are: the first phase, the delivery indicator of learning by educators in teaching jurisprudence and motivating the students to study harder. at this stage, they also introduced directly educatorbased keceradasan kinesthetic learning. this process is done by educators and takes about 5 minutes. in the second phase, learners follow the direction of educators about the management practices of corpses (bathing, mengafani, menyolatkan, and burying). thus, in this experimental class, the students have been doing activities that involve intelligence kinestettik by way of demonstrating or practicing the movements in the practice of handling bodies (bathing, mengafani, menyolatkan, and burying). in addition, learners observe any phenomena that occur in practice maintenance of the bodies (bathing, mengafani, menyolatkan, and burying). in this case, the students have been doing activities that involve naturalists observing phenomena or events in nature around them. the implementation process of hajj erlangsung practice for 60 minutes; the third stage, after the students completed the educator practice sessions, is for questions for students who do not understand the manner of handling corpses (bathing, mengafani, menyolatkan, and burying). after that, educators do an evaluation. this stage of the evaluation was delivered after the completion of work on the problems with the allocation of individual worksheets within about 10 minutes. then learners check the answer by crossing the answer with a friend's sebangkunya to correct it. in the closing activity, students conclude the material with the guidance of the teacher. the material covers hajj and umrah, the pillars and obligatory hajj and umrah. besides that, educators motivate students to learn and prepare for the next meeting, which ends by closing the learning activities together with prayer. ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) 6 │ fifth meeting implementation of fiqih learning in class ix-b, which was held on tuesday, october 5, 2021. at the fifth meeting, intrapersonal intelligence-based learning was carried out by providing self-assessment to students. after completion, educators also provide posttest questions and motivational questionnaires or student responses to learning based on multiple intelligences. implementation of conventional learning in the control class the implementation of fiqih learning in the control class begins on october 15, 2021. the control class used in this study is class ix-c, which consists of 36 students. the implementation of fiqih learning in the control class for 5 meetings, with details of one meeting, provides a test to determine the initial abilities of students in class ix-c. the pretest used consisted of 20 pg questions and 5 description questions given to 36 students. then 4x meetings of the implementation of learning with conventional learning models ended with the provision of a posttest to determine the cognitive learning outcomes of students after attending the learning. the following is an overview of the learning process for the next four meetings. the first meeting the first teacher meeting includes three stages of research: introduction, core activity, and conclusion.before educators start learning, they say hello and pray together, reading short letters, followed by examining the presence and neatness of clothing, position, and learners. before learning about material handling bodies (bathing, mengafani, menyolatkan, and burying) using conventional learning begins, educators distribute pretests. after the pretest results were collected, the learning continued using conventional learning. the learning procedure is: 1. preliminary activities educators motivate students and provide them with communicative questions related to hajj and umrah. furthermore, the educator conveys ki, kd, and learning indicators to be achieved. 2. core activities it includes several learning activities such as listening, asking questions, gathering information, associating and communicating. 3. closing activity learners are not given the opportunity to ask questions. in addition, educators do not guide students to make inferences about the lessons learned, and the learners are not given the motivation to study hard. the next step is to bring educators and learners together to close the learning loop. second meeting the second meeting was held on october 7, 2021. the learning process was the same as the first meeting. the learning carried out is by using conventional learning and the material presented is about the management of the corpse (bathing). at the second meeting, it was still the same as the learning at the first meeting, only the material presented was different. third meeting the implementation of fiqih learning in class ix-c at the third meeting was held on october 12, 2021. at the second meeting, it was still the same as learning at the second meeting; the difference was the material regarding the management of corpses (bathing, mourning, praying, and burying). ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 7 value 80 72 60 27 percentage 20 fourth meeting the implementation of fiqih learning in class ix-c at the fourth meeting was held on monday, october 14, 2021. at the fourth meeting, it was still the same as learning at the third meeting, only the material presented was different, and the material presented was the wisdom of managing corpses. fifth meeting the implementation of fiqih learning in class ix-c at the fifth meeting on october 16, 2021 is still the same as at the fourth meeting, only the material presented is different, and the material presented is to review the lessons that have been conveyed from the understanding of hajj and umrah to the wisdom of the obligatory hajj and umrah. at the fifth meeting, it ended with a posttest in the form of 20 questions pg questions and five essay questions given to 37 students in class ix-c with 30 minutes of working time. the purpose of this posttest is to determine the cognitive learning outcomes of students in learning french. the results of observations that have been carried out generally confirm the implementation of fiqih learning in class ix-c (control class) of mts as-sa'adah sumedang, carried out in accordance with the lesson plan. students have not been able to cultivate learning that is in accordance with the learning styles of students because it is only one-way. so students in class ix-c (control class) are less enthusiastic about taking part in fiqih learning. increasing students' learning motivation in learning fiqih after learning based on multiple intelligences is in the sufficient category. then the next step is to determine the percentage of values obtained by the experimental group in the table as follows: table 1. the experimental group's gain value percentage kriteria frequensi persentase kriteria g > 0,7 10 27% tinggi 0,3 < g < 0,7 27 72% sedang total 37 from table 1, it can be described that as much as 27% of the criteria are in the high criteria of 10 people, and learners who are in the middle criteria are as many as 27 learners. furthermore, as illustrated in figure 1 below. figure 1. histogram of the percentage of gain value of the experimental group 0 1 2 percentage 27 72 ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) 8 │ 77.32 80 70 60 51 55.51 61.04 series1 series2 an overview of the gains in the control group obtained from 35 students who participated in fiqih learning can be seen in the following table: it can be seen that the mean and median motivation to learn control class is 55.17, which means there are fewer criteria. when viewed from the mean, the increase in students' learning motivation in learning fiqih is in the low category. the next step is to see what percentage of the value of the control group is contained in the following table: when viewed from the mean, the increase in students' learning motivation in learning fiqih is in the low category. the next step is to see the percentage value of the control group. the description is in the table 2 as follows: table 2. control group gain value as a percentage criteria frequency percentage criteria g > 0,7 high 0,3 < g < 0,7 14 40 % medium g < 0,3 21 60 % low total 35 from table 2, it can be seen that 14 students are in the medium criteria by as much as 40%, and 21 people are in the low criteria by as much as 60%. table 3. difference group experimental and control value pretest and posttest classroom pretest posttest gain n-gain interpretasion experiment 51 77,32 26,32 0,53 medium control 55,51 61,04 5,53 0,12 low based on the data obtained from the cognitive learning outcomes of students in table 3, the mean pretest of the experimental group's cognitive learning outcomes before the learning was carried out was 51 and then increased to 77.32 in the posttest results. the average value of ngain in the experimental group showed an increase of 0.53. this figure is in the medium category (0.30 g 0.70). while the average value of the pretest cognitive learning outcomes of the control group before the learning was carried out was 55.51, it increased in the posttest results to an average of 61.04. the average value of n-gain in the control group showed an increase of 0.12. this figure is in the low category (g 0.30). the difference in the average pretest and posttest scores for cognitive learning outcomes in the experimental and control groups is shown in figure 2. figure 2. average cognitive learning pretest and posttest results 0 pretest posttest series1 51 77.32 series2 55.51 61.04 ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 9 the graph shows the difference between the pretest and posttest scores of students' cognitive learning outcomes. analysis of the description of kinesthetic intelligence based on the questionnaire in this indicator, the writer asks five questions, namely from no. 1–5. question no. 1: "during the lesson, i don't like moving my feet or tapping my fingers." from these questions, the following answers were obtained: those who chose alternative answers: ss = 13 people, s = 8 people, cs = 5 people, ks = 4 and ts = 6, so that the average number can be calculated: (13x5=65)+ (8x4=32)+ (5x3=15)+ (4x2=8)+ (6x1=6) = 126/155x100 = 81.29. the average score includes a very good qualification. question no. 2: "i like to move my body when discussing funeral arrangements." from these questions, the following answers were obtained: those who chose alternative answers ss = 5 people, s = 15 people, cs = 9 people, ks = 2 and ts = 6, so that the average number can be calculated: (5x5=25) + (15x4=60) + (9x3=27) + (2x2=4) + (6x1=6) = 122/155x100 = 78.70. the average score includes good qualifications. question number 3: "i can't sit still when learning takes place." from these questions, the following answers were obtained: those who chose alternative answers: ss = 16 people, s = 3 people, cs = 4 people, ks = 8 and ts = 6, so that the average number can be calculated: (16x5=80) + (3x4=12) + (4x3=12) + (8x2=16) + (6x1=6) = 126/155x100 = 81.29. the average score includes a very good qualification. question no. 4: "i do not like learning with practice." these questions obtained answers as follows: ss = 13, s = 9, cs = 5, ks = 2, ts = 8, so it can be calculated that the average number is (13x5 = 65) + (9x4 = 36) + (5x3 = 15) + (2x2 = 4) + (8x1 = 8) = 128/155x100 = 82.58. the average score of the qualifications is very good. question no. 5: "i am able to prepare a product that is presented quickly and well." from these questions, the following answers were obtained: those who chose alternative answers ss = 5 people, s = 15 people, cs = 11 people, ks = 0 and ts = 0, so that the average number can be calculated: (5x5=25) + (15x4=60) + (11x3=33) + (0x2=0) + (6x1=6) = 124/155x100 = 80. the average score includes very good qualifications. based on the 5 questions above, the average obtained is as follows: 81.29+ 78.70+ 81.29+ 82.58+ 80 =.403.86: 5 = 80.77. this figure shows that the students' responses are in the 80-100 interval, including very good qualifications. lessons are conducted in the experimental group dynamic. this can be seen from the involvement of learners in implementing the learning from the initial stage to the final stage of learning. learners seemed enthusiastic about following the material being studied, especially when given the task of making a song about material handling corpses. the aim is for learners to be able to memorize the material with ease. in addition, the making of the song is to train learners' musical intelligence. there are various learning strategies that can be used by educators in the learning process, one of which is multiple intelligence-based learning strategies. multiple intelligences, or multiple intelligences, was originally a psychological theory. meanwhile, the essence of multiple intelligences is how an educator packs his learning style so that it is easily understood by his students. multiple intelligences is a learning strategy in the form of a series of learning activities that refer to the indicators of learning outcomes that have been determined in the syllabus (chatib, 2012). the results of the study indicate that this multiple intelligence-based learning is going very well. this can be seen from the 8 types of intelligence presented through this questionnaire; the average obtained is 79.14. this figure shows a good qualification because it is in the interval of 60–79.99 with a good interpretation. ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) 10 │ as for the answer about the motivation to learn both groups before learning fiqih in class ix, mts participants ddik as-sa'adah in getting that result, both are in the category enough. although there is a slight difference between the average learning motivation of students in fiqih learning, where the experimental group scores 57.30 while the control group scores 55.17. however, the difference between the two is not that much different, only 2.13. meanwhile, to answer the question about learning motivation after the implementation of multiple intelligence-based learning in fiqih learning in class ix students of mts as-sa'adah sukasari-sumedang, the posttest results in the experimental class were categorized as very good and the control class was in the sufficient category. the experimental group obtained an average score of 84.57, while the control class obtained a score of 55.57. the frequency for the experimental group consisted of 37 people, with 34 people currently on the percentage of 80-100, which is included in the very high category. 3 people are in percentages ranging from 60 to 79.99 in the high category. the motivation of learners in the learning fiqih experimental group after the application of multiple intelligence-based learning as previously described is high enough to meet the criteria. while the frequency of the posttest motivation control group consisted of 35 people, there are 11 people currently in the range of 60 to 79.99 percent in the high category. 24 people are in the percentage of 40 to 59.99 included in the category enough. based on predefined categories, the motivation of learners in the learning fiqih control group in the category is enough. based on the data obtained from the posttest results in the experimental class with the application of multiple intelligence-based learning and control without the application of multiple intelligence-based learning, it appears that the learning motivation of students in fiqih learning has increased significantly. the increase in students' learning motivation in fiqih learning in the experimental class was 84.57, including the high category. the frequency of increasing learning motivation in the experimental class is as follows: 91.98% of the students experienced an increase with very high criteria, and 8.10% of the experimental class students experienced an increase with high criteria. furthermore, the average value of increasing students' learning motivation with conventional learning in the control class is 55.17, which means that it is categorized as moderate. based on the explanation, it can be concluded that learning based on multiple intelligences can increase students' learning motivation in learning fiqih rather than learning fiqih without applying multiple intelligence-based learning. learning outcomes in the experimental class and control class based on the data obtained from the pretest, cognitive learning outcomes in the two groups of class ix mts as-sa'adah sukasari sumedang were generally categorized as poor. there is a slight difference between the average cognitive learning outcomes of students in fiqih learning, where the experimental group scored 51 and the control group scored 55.51. however, the difference is not too much different, at 0.72. of the 37 people, 6 were in the 0-49 percentile and were included in the failed category. 13 people are in the percentage of 50-59 are included in the less category. 18 students are in the percentage range of 60-69, including the sufficient category. based on the categories that have been determined, the cognitive learning outcomes of the experimental group before learning are in the sufficient category. if presented, the results show 16.21% of students in the failed category, 35.15% of students in the less successful category, and 48.64% of students are in the sufficient category. based on the frequency of the pretest, the control group consisted of 35 people, of whom 4 were in the percentage range of 70-79, including the good category. 18 students ages 50-59 are included in the sufficient category. 7 people are in the percentage range of 0–49, which is included in the category of failure. ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 11 based on the criteria that have been set, the cognitive learning outcomes of the experimental class before learning are in the failure criteria. based on predetermined criteria, the control group's cognitive learning outcomes before learning were in the failed category. based on the data obtained from the posttest results of the two groups, it appears that the cognitive learning outcomes of students in fiqih learning both experienced a significant increase in competence. the posttest frequency of the experimental class, which consisted of 37 people, was high: 13 people were in the 80-100 percentile, which included those in the very good category. 16 people are in the percentage of 70–79 included in the good category. 5 students are in the percentage of 60-69, including the sufficient category. based on the criteria that have been determined, the cognitive learning outcomes of the experimental group before learning are in the poor criteria. if presented, then 35.13% of students get scores with very good criteria, 43.24% of students get scores with good criteria, and 13.24% of students get scores with sufficient criteria. while the frequency of posttest learning outcomes in the control group, which consisted of 35 people, was low, 13 people were in the 80-100 percent range, which is included in the very good category. 16 people are in the percentage of 70–79 included in the good category. 5 students are in the percentage of 60-69, including the sufficient category. based on the predetermined categories, the control group's cognitive learning outcomes before learning were in the sufficient category. based on the categories that have been determined, the cognitive learning outcomes of the experimental group before learning are sufficient criteria. if it is presented as a percentage, the results are: 37.14% of students get marks in the very good category, 45.71% of students get scores with good criteria, and 14.28% of students get marks with very sufficient criteria. improving students' cognitive learning outcomes in fiqih learning in the experimental class and the control class can be seen in the following table: table 4. the n-gain experiment group and control group classroom pretest posttest gain n-gain interpretasion experiment 51 77,32 26,32 0,53 medium control 55,51 61,04 5,53 0,12 low based on table 4, it can be said that the pretest results of the experimental group's cognitive learning outcomes before the learning was carried out were 51, then increased to 77.32 in the posttest results. the average value of n-gain in the experimental group showed an increase of 0.53. this figure is in the medium category (0.30 g 0.70). the next step is to analyze the hypothesis test. the results of testing the hypothesis are normally distributed and homogeneous. then analyzed by t-test, obtaining a value of 0.173 > 0.05, the data can be said to be homogeneous because the value of sig > 0. while the value of sig. (2-tailed) = 0.000 0.025, h 0 is rejected, meaning that there is a significant difference between the cognitive learning outcomes of the experimental class and the control class. from these results, it can be concluded that fiqih learning by applying multiple intelligence-based learning has been proven to improve students' cognitive learning outcomes in fiqih learning. these differences are illustrated in the table 5 below. ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) 12 │ 80 70 60 50 40 series1 series2 table 5. mean cognitive learning outcomes of students in the experimental group and control group category pretest posttest experiment 51 78,24 control 47,23 61,03 based on the summary of the table, it can be seen that the cognitive learning outcomes of the experimental group have a much higher increase than the control group. for more details, see the following figure 3: 0 pretest posttest series1 51 78.24 series2 47.23 61.03 figure 3. a histogram of the mean cognitive learning outcomes of the experimental group and the control group this shows that the cognitive learning outcomes of the experimental group that applies multiple intelligence-based learning are significantly improved than the cognitive learning outcomes of conventional methods, so that the difference between the two is quite significant. conclusion implementation of multiple intelligence-based learning on kinesthetic intelligence indicators can increase students' motivation and learning outcomes. the learning motivation of students who use multiple intelligence-based learning is better than students whose learning uses conventional methods. this can be seen from the categories in each class, where in the experimental class that uses multiple intelligence-based learning, the category is very high with a score of 84.57, while the control class that uses lecture method learning has a medium category with a value of 55.57. likewise, student learning outcomes in the experimental and control classes both experienced an increase, but the increase was in different categories. in the experimental class, the increase in learning outcomes was in the medium category (n-gain 0.53), while the learning outcomes in the control class were in the low category (n-gain 0, 12). the students' ijik vol. 12 no. 1 : 1 13 kinesthetic intelligence based learning to improve the students motivation and learning outcomes in managing corpses based on the islamic law ahmad syaeful rahman and mohamad athoillah issn 2302-9366 ( print ) issn 2302-9781 (online) │ 13 responses to learning based on multiple intelligences are included in the good category (average value of 79.14). references anderson, l. w., & krathwohl, d. r. 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(2019). metode penelitian kuantitatif kualitatif dan r&d (sutopo (ed.)). alfabeta. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 1: 33-40 doi: 10.15575/ijik.v12i1.13823 * copyright (c) 2022 nyimas shoffah shofiyatus salamah and wahyudin darmalaksana this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: august 20, 2021; revised: december 15, 2021; accepted: january 1, 2022 command of jihad through devotion to parents according to hadith nyimas shoffah shofiyatus salamah1, wahyudin darmalaksana2 1,2hadith science department, ushuluddin faculty, uin sunan gunung djati bandung *corresponding author e-mail: shoffah.salamah@gmail.com abstract the purpose of this research is to discuss the commandment to filial piety to parents in the hadith. this research method uses a qualitative type through literature study by applying content analysis. the discussion of this research includes the meaning of filial piety to parents, the hadith of the commandment of filial piety to parents, and the obligation of children's behavior to parents. this research concludes that filial piety in the sense of respecting parents is an obligation in islam, the command to filial piety according to the hadith is understood as jihad, and behavior towards parents includes when the parents are still alive and when they have died. this research is expected to have benefits for the enrichment of islamic knowledge. keywords: hadith, children, jihad, parents, syarah introduction filial piety to parents is an obligation that must be done by children to parents (jawas, ziyad, & rabwah, 2005), such as being obedient, respecting, embodiment of children's obligations to parents, lightening the burden on parents, being kind, devoting oneself, and making parents happy. however, instead of striving for devotion to both parents, the reality is often found in the news about disobedient acts that insult parents who should be respected wholeheartedly (indriyani & nugraheni, 2019). therefore, it is very important to study the arguments that command filial piety, also understand these arguments and what they mean (dinasyari, 2013). a number of experts have conducted research with regard to morality as in this research literature review. among others nur, i. (2017), “birr al-walidain: konsep relasi orang tua dan anak dalam islam,” fakultas psikologi universitas gadjah mada. this study discusses the obligation of children to do good to their parents by forming relationships between parents and children (i’anah, 2017). dinasyari, y. n. (2013), “makna berbakti pada orang tua dalam perspektif remaja muslim jawa,” fakultas psikologi dan fakultas agama islam universitas muhammadiyah surakarta. this study uses an open questionnaire method. the results and discussion of this study reveal that the meaning of filial piety is being obedient, respecting, the embodiment of children's obligations to parents, easing the burden on parents, being kind, devoting themselves and making parents happy (dinasyari, 2013). hakim, l. (2019), “studi hadis birrul walidain,” fakultas ushuluddin dan filsafat universitas islam negeri sunan ampel. this research uses qualitative methods through literature study. the results of this study indicate that muhammad nashiruddin al-albani's assessment of the hadith about filial piety after passing away in ibn majah's sunan has a value of dhaif. as for the matan of the hadith, it can be said to be shahih because it does not contradict the qur’an and the stronger hadith (hakim, 2019). https://creativecommons.org/licenses/by-sa/4.0/ mailto:shoffah.salamah@gmail.com ijik, vol. 12 no.1: 33-40 command of jihad through devotion to parents according to hadith nyimas shoffah shofiyatus salamah and wahyudin darmalaksana issn 2302-9781(online) issn 2302-9366 ( print ) 34 │ various previous studies have exercised in preparing the framework for this research. filial piety to parents is obeying both parents by doing everything they command as long as it does not disobey allah (dinasyari, 2013). it is obligatory to serve one's parents, even in the qur'an this problem has been repeated 16 times. in addition, the command to worship parents is paralleled with the command to believe and worship allah. these orders are contained in surah al-baqarah verse 83, surah al-nisa verse 36, sura alan'am verse 151, sura al-isra 'verse 23, and surah luqman verse 13 (adawiyah, 2017). the form of filial behavior of muslim adolescents must be demonstrated by fulfilling children's obligations to parents, having good self-character, lightening the burden on parents and implementing religious teachings (dinasyari, 2013). the hadith says, "from 'abd allah bin' amr r.a. said: someone came to the prophet saw then asked permission to jihad. he asked: "are your parents still alive?" the person replied: "yes (still alive)." the prophet said: "jihad on your parents" (i’anah, 2017). "i once asked the prophet saw," what kind of charity allah likes the most? he replied, "pray on time." i asked again, "then what?" he replied, "do good to parents." i asked again, "then what?" he replied, "jihad in the way of allah" (muttafaq ‘alaih) (adawiyah, 2017). "the main thing is deeds is praying on time and doing good to parents" (majid, 1992). there are several manners that must be carried out by children towards their parents during life (mas'udi, 2019). there are several manners that must be implemented, including the rights and obligations carried out by children to their parents while both parents are alive and after both parents have passed away (dinasyari, 2013). there is an order to do good to parents, and a prohibition on yelling at parents (press, 2006). based on the explanation above, the writer tries to compile a research formula, namely the formulation of the problem, research questions, and research objectives (darmalaksana, 2020a). the formulation of the problem of this research is that there is a command to filial piety to parents in the hadith. the main question of this research is how is the commandment of filial piety to parents in the hadith. while the question in detail is what is the meaning of filial piety, how the hadith commands filial piety to parents, and how should children behave towards parents. the purpose of this research is to discuss the commandment of filial piety to parents in the hadith. this research is expected to have benefits for the enrichment of islamic knowledge. research method this research uses a qualitative type through literature study by applying content analysis (darmalaksana, 2020b). in addition, this study collects related data and looks for relationships between data so that conclusions are formed which the authors explain in the discussion. this study uses interactive analysis from mile and huberman (huberman.a.m, 1992). results and discussion the meaning of filial piety to parents to be filial is obeying both parents by carrying out all what they command as long as this matter does not disobey allah. being devoted to parents is an obligation that must be carried out by every child, even though it can be said that "parents are ugly but have luck" which means that the worst parents are always those who become the blessing law that the child has. as bad as their parents are, it is the pathway for us to exist in the world, it is proper for us as children to be devoted to them. obedience to parents is a very close meaning of filial piety, this obedience is manifested by the child by carrying out the parents' ijik, vol. 22 no.1: 33-40 command of jihad through devotion to parents according to hadith nyimas shoffah shofiyatus salamah and wahyudin darmalaksana issn 2302-9781(online) issn 2302-9366 ( print ) │ 35 orders and not arguing with the words of the parents. the next meaning of filial piety is to respect parents, this respect is given to parents who have been pregnant and have given birth and have given many contributions. the next meaning of filial piety is the child's obligation to the parents, this filial obligation is carried out as a form of the child's gratitude to the parents who have contributed to the child and as a form of appreciation. the next meaning of filial piety is to lighten the burden on parents. easing the burden on parents is tried by helping parents sincerely without expecting anything in return. a good character is expressed by young people in two ways, that is, having a good character and a polite character with a good character is carried out by doing things that are good and polite to parents. the next manifestation of the meaning of filial piety is to serve parents, children devote themselves to their parents because of the services that have been given by the parents. the next meaning of filial piety is to make parents happy, to make parents happy, it is carried out by children as a form of devotion to parents by doing it completely sincerely, just wanting to make parents happy (dinasyari, 2013). to serve parents is an obligation, in the koran this case has been repeated up to 16 times, the command to do good to parents is aligned with the command to believe and worship allah, so it is clear that filial piety to parents is an obligation that must be carried out by children. however, in fact the expression of filial piety to parents varies, there are some terms that we often hear are birr, ihsan, and maruf. these three titles are universally meaningful. however, it actually has a different meaning in each expression of goodness. the term birr describes tawassu' (goodness which has a broad meaning) or a very special good deed, because that goodness is based on love, virtue, and is also driven by religious experience relating to taqwa. there is also a term ihsan is a good deed that is compatible with the mind, will. not only that, ihsan is doing good in all work, is doing deeds reliably, which is willing to include sincerity, sincerity, good, and clean, both in matters that must be or what is sunnah. in the koran ihsan means a very good deed, because this action is shown by all social beings listed to parents. on the other hand, the term maruf means goodness that can be understood and accepted by the citizens (local culture) and that goodness is obligatory in syara. the term ma'ruf is goodness that is universal, which goodness becomes a measure of how a believer should behave (adawiyah, 2017). being devoted to parents is not a virtue that can automatically be attached to every muslim. devoted values can be transferred as a culture that grows in families and residents. reflection and habituation are needed in order to create devoted behavior towards parents (birr al-walidain) in children. islam itself in qs. luqman verse 14, directs the method so that a person can practice birr al-walidain, is through encouragement to live up to the suffering and pain of his mother during pregnancy. maturity in emotional or mental aspects is a consequence of growth in the psychological order. emotion is the power of knowledge and feeling in the human soul. every thing that is related to feelings (al-wujdaniyah) is a nature that can be recognized through emotion, this matter is nature for humans who are brought from birth. therefore, in order to form birr al-walidain, it is imperative that a good relationship pattern be built between parents and children. the form of this relationship includes: directing kindness. parents are obliged to teach kindness to their children. this kindness is done by advising them, directing ethics, leaving immorality and obeying god. this teaching begins early and goes as far back as time and begins with their parents. furthermore, maintain and educate. caring for and educating children was tried from childhood until they were older. parents are also obliged to train their children to carry out the obligations they are obliged to do, such as religious obligations, whether moral or ceremonial. therefore, blaming the family for backwardness, delinquency and child error does not solve everything. more positive behavior is something a family must do in order to educate efficiently. as a casual family institution, it needs to be nurtured so that it can produce harmony, master education, be able to speak, deliver messages well and ijik, vol. 12 no.1: 33-40 command of jihad through devotion to parents according to hadith nyimas shoffah shofiyatus salamah and wahyudin darmalaksana issn 2302-9781(online) issn 2302-9366 ( print ) 36 │ be able to handle conflicts between parents and children. next, provide direction in the household. parents are obliged to give direction to continue their life in the household. from briefing sorting candidates, conventions to having children, parents are obliged to provide direction. moreover, parents who have a lot of experience in the household can share experiences about domestic matters and methods of dealing with them (i’anah, 2017). the hadith commandment to parents there is a hadith of the prophet with regard to orders to filial piety to parents in sahih bukhari number 5515: دُ ْبُن َكِثيٍر أَْخبََرنَا ُسْفيَاُن َعْن حَ َحدَّثَنَا ُمَسدَّدٌ َحدَّثَنَا يَْحيَى بِيٍب َعْن َعْن ُسْفيَاَن َوُشْعبَةَ قَاََل َحدَّثَنَا َحِبيٌب قَاَل ح و َحدَّثَنَا ُمَحمَّ ُ ِ َصلَّى َّللاَّ ِ ْبِن َعْمٍرو قَاَل قَاَل َرُجٌل ِللنَّبِي اِهدُ قَاَل لََك أَبََواِن قَاَل نَعَْم قَاَل فَِفيِهَما فََجاِهدْ َعلَْيِه َوَسلََّم أُجَ أَبِي اْلعَبَّاِس َعْن َعْبِد َّللاَّ having told us musaddad had told us yahya of sufyan and shu'bah both said; has told us habib he said. and narrated from another route, has told us muhammad bin katsir has told us sufyan from habib from abu al-'abbas from abdullah bin 'amru he said; a man said to the prophet sallallaahu 'alaihi wasallam; "i want to join the jihad." he then said: "do you still have both parents?" he answered; "yes, still." he said: "it is to both of you that you make jihad" (bukhari). at first, a search was carried out through the hadith application regarding the keyword "adab" until the hadith was found in the book of sahih bukhari number 5515, as stated earlier. table 1. is a list of the rawi and sanad of the hadiths that are being studied. installation of the transmitters was carried out in sequence, from the first to the end of the narrator. this was done to make it easier for readers to see the position of each narrator. hadith narrators are called rawi, while sanad is the link in the chain of hadith transmitters. one thing that determines a hadith to be said to be shahih is if a hadith narrator has been verified properly, following the standards set by hadith critics. (muzayyin, 2017). hadith is declared valid if the narrator is positive according to the comments of the scholars and the transmission is continuous according to the narrator's birth year. if the hadith text is understood according to common sense and does not contradict the qur'an, then the hadith is categorized as a good deed which according to the scholars does not require validity testing (mohammad fajar septian, wahyudin darmalaksana, mulyana, 2021). requirements for authentic hadith must also sanad be continued. if the hadith sanad is broken, then the hadith is a dhaif hadith. the proof of continuity is meeting between teacher and student (muzayyin, 2017). sharah hadith has been carried out by scholars since classical times with various approaches (mohammad fajar septian, wahyudin darmalaksana, mulyana, 2021). the hadith explains that jihad in the way of allah, which was very valuable in the early islamic period, was not required for friends whose parents were still alive. jihad is only allowed for those permitted by both parents. moreover, the prophet ordered friends to jihad against their parents. al-'asqalani said that jihad against parents is being sincere in doing good (birr) and giving kindness (ihsan) to both parents. jihad is the same as jihad against the enemy. likewise with jihad so as not to hurt both of them. al-jauzi also said that the best thing hierarchically is to do good and give charity to mothers, fathers, after that yourself and your family, siblings and finally, namely jihad in the way of allah. doing good to both parents is not the only time they are alive. moreover, after death, a child can do good to both parents, such as begging for forgiveness from them and reciting verses from the al-qur'an for them. according to al-jauzi, regarding this matter the reward is the ijik, vol. 22 no.1: 33-40 command of jihad through devotion to parents according to hadith nyimas shoffah shofiyatus salamah and wahyudin darmalaksana issn 2302-9781(online) issn 2302-9366 ( print ) │ 37 same as the hajj mabrur. al-marwazi increases that connecting to people who used to be treated by both parents is almsgiving (i’anah, 2017). table 1. list of rawi sanad no. rawi sanad birth / death country kuniyah ulama's comments circles b d + 1 abdullah bin ‘amru bin al ‘ash bin wa’il 63 h. maru abu muhammad -shahabat -shahabat shahabat 2 as saa’ib bin farruukh marur rawdz abu al ‘abbas -tsiqah -tsiqah -tsabat -tsiqah adlan -tsiqah -tsiqah -tsiqah tabi'in middle circle 3 habib bin abi tsabit qais bin dinar 119 h. kufah abu yahya -tsiqah hujjah -tsiqah hujjah -tsiqah -tsiqah tsabat -shaduuq tsiqah mentioned in 'ats tsiqaat tabi'in middle class 4 sufyan bin sa’id bin masruq 161 h. kufah abu ‘abdullah -tsiqah -tsiqah including from the mutqin huffadz -tsiqah hafidz faqih -abid -imam -hujjah -imam tabi'ut tabi'in the elderly 5 yahya bin sa’id bin farrukh 198 h. bashrah abu sa’id tsiqah tsabat -tsiqah hafidz -tsiqah hafidz -tsiqah -tsiqah ma’mun -tsiqah mutqin -hafidz kabir tabi'ut tabi'in ordinary people 6 abu abdillah muhammad bin ismail albukhari (imam albukhari) 194 h. 256 h. bukhara abu abdillah imam fi alhadis mudawwin ijik, vol. 12 no.1: 33-40 command of jihad through devotion to parents according to hadith nyimas shoffah shofiyatus salamah and wahyudin darmalaksana issn 2302-9781(online) issn 2302-9366 ( print ) 38 │ child behavior jihad to parents for children, filial piety to their parents is an obligation. the meaning of filial piety, according to dinasyari, is to sincerely make people happy (dinasyari, 2013). islam requires children to serve their parents (rochman, 2010). this obligation is emphasized in the qur'an (fakih, 2020). the attitude of filial piety according to the qur'an includes birr based on taqwa (shihab, 2014), ihsan with sincerity and ma'ruf according to the provisions of religion and community habits (adawiyah, 2017). according to adawiyah, al-qur'an aligns the commandment of filial piety to parents with the command to believe and worship allah (adawiyah, 2017). it is emphasized that deeds are primarily to pray on time and do good to parents (majid, 1992). rasulullah said that doing good to parents is jihad (siregar, 2017). the behavior of the child towards the parents requires a relationship (abdan, 2018). the relationship between children and parents must be established (i’anah, 2017). this will depend on the ability of the family to educate effectively (erzad, 2018). family abilities can be done by sharing experiences in the household (i’anah, 2017). the form of related adab (kharomen, 2019) among others, the prohibition against yelling at parents (press, 2006). thus, adab play an important role in relating to parents (fuatul, 2015). adab to parents is the greatest right that must be exercised by every child. it is not only manners that must be carried out while parents are still alive (mas'udi, 2019). but there are also children's obligations after both parents die (dinasyari, 2013). dinasyari outlined a number of children's obligations while parents were still alive (dinasyari, 2013). among other things, following the wishes and suggestions of parents in various aspects of life, both in education, work, dating and other problems. of course, with a note as long as those wishes and suggestions do not conflict with islamic teachings. respect and glorify both parents with full gratitude and affection for the services of the two that cannot possibly be judged by anything. also help both mother and father physically and materially (hermawan, adliyah, & pamungkas, 2017). apart from that, pray for the ladies and gentlemen that they will be given mercy and mercy from allah. they are also devoted and humble themselves in front of their parents. this includes talking softly with them and providing food for the parents (apriani, 2019). as well as asking permission from parents before jihad and other matters. this is as stated by the prophet muhammad, narrated by imam bukhari: دُ بْ ُن َكِثيٍر أَْخبََرنَا ُسْفيَاُن َعْن َحبِيٍب َعْن َحدَّثَنَا ُمَسدَّدٌ َحدَّثَنَا يَْحيَى َعْن ُسْفيَاَن َوُشْعبَةَ قَاََل َحدَّثَنَا َحِبيٌب قَاَل ح و َحدَّثَنَا ُمَحمَّ ِ ْبِن َعْمرٍ ُ َعلَْيِه َوَسلََّم أَُجاِهدُ قَاَل لََك أَبََواِن قَاَل نَعَْم قَاَل فَِفيِهمَ أَبِي اْلعَبَّاِس َعْن َعْبِد َّللاَّ ِ َصلَّى َّللاَّ ا فََجاِهدْ و قَاَل قَاَل َرُجٌل ِللنَّبِي having told us musaddad had told us yahya of sufyan and shu'bah both said; has told us habib he said. and narrated from another route, has told us muhammad bin katsir has told us sufyan from habib from abu al-'abbas from abdullah bin 'amru he said; a man said to the prophet sallallaahu 'alaihi wasallam; "i want to join the jihad." he then said: "do you still have both parents?" he answered; "yes, still." he said: "it is to both of you that you make jihad" (bukhari). of course there are still many rights of children towards their parents, namely to make them happy by doing good to their loved ones, fulfilling the oath of both parents, and not criticizing their parents and causing them to be criticized by others. in connection with this last thing, the prophet muhammad said: ُ َعْنُهَما َحدَّثَنَا أَْحَمدُ ْبُن يُونَُس َحدَّثَنَا إِْبَراِهيُم ْبُن َسْعٍد َعْن أَبِيِه َعْن ُحَمْيِد ْبنِ ِ ْبِن َعْمٍرو َرِضَي َّللاَّ ْحَمِن َعْن َعْبِد َّللاَّ َعْبِد الرَّ ُجُل َواِلدَ ُ َعلَْيِه َوَسلََّم إِنَّ ِمْن أَْكبَِر اْلَكبَائِِر أَْن يَْلعََن الرَّ ِ َصلَّى َّللاَّ ِ َوَكْيَف يَْلعَُن الرَّ قَاَل قَاَل َرُسوُل َّللاَّ ُجُل ْيِه قِيَل يَا َرُسوَل َّللاَّ هُ ُجِل فَيَُسبُّ أَبَاهُ َويَُسبُّ أُمَّ ُجُل أَبَا الرَّ َواِلدَْيِه قَاَل يَُسبُّ الرَّ ijik, vol. 22 no.1: 33-40 command of jihad through devotion to parents according to hadith nyimas shoffah shofiyatus salamah and wahyudin darmalaksana issn 2302-9781(online) issn 2302-9366 ( print ) │ 39 has told us ahmad bin yunus has told us ibrahim bin sa'd from his father from humaid bin abdurrahman from abdullah bin 'amru radliallahu' anhuma he said; the messenger of allah -peace and prayer of allah be upon himsaid: "indeed, including the great sin is someone cursing his own parents," he was asked; "why did this happen, o messenger of allah?" he replied: "someone criticizes (cursed) the father of another, then that person reproaches the father and mother of the first person" (bukhari). there are also suggestions to prioritize filial piety to mother over father. rasulullah saw said: ُ َعْنهُ قَاَل َحدَّثَنَا قُتَْيبَةُ ْبُن َسِعيٍد َحدَّثَنَا َجِريٌر َعْن ُعَماَرةَ ْبِن ا ْلقَْعقَاعِ ْبِن ُشْبُرَمةَ َعْن أَبِي ُزْرَعةَ َعْن أَبِي هَُرْيَرةَ َرِضَي َّللاَّ ِ َمْن أََحقُّ النَّاِس بُِحْسِن َصَحابَتِي قَاَل أُمُّ َجاَء َرُجٌل إِلَى َرسُ ُ َعلَْيِه َوَسلََّم فَقَاَل يَا َرُسوَل َّللاَّ ِ َصلَّى َّللاَّ ثُمَّ َمْن قَاَل َك قَالَ وِل َّللاَّ َك قَاَل ثُمَّ َمْن قَاَل ثُمَّ أَبُوَك َوقَاَل اْبُن ُشْبُرَمةَ َويَْحيَى بْ َك قَاَل ثُمَّ َمْن قَاَل ثُمَّ أُمُّ ُن أَيُّوَب َحدَّثَنَا أَبُو ُزْرَعةَ ِمثْلَهُ ثُمَّ أُمُّ having told us qutaibah bin sa'id had told us jarir from 'umarah bin al-qa'qa' bin syubrumah from abu zur'ah from abu hurairah radliallahu 'anhu he said; "a man came to the messenger of allah -peace and prayer of allah be upon him, saying," o messenger of allah, who is the person who has the most right for me to serve him? "he replied:" your mother. "he asked again;" then who? "he replied:" your mother. "he asked again;" then who else? "he replied:" your mother. "he asked again;" then who? "he replied:" then your father. "ibn syubrumah and yahya bin ayyub said; had told us abu zur'ah hadith as above" (bukhari). the above explanations are the rights that must be done while the parents are still alive. the rest are the rights that parents get when they pass away, namely praying for both of them, doing istigfar for both of them, fulfilling the promises of both parents, honoring friends of both parents, and connecting ties with relatives of mother and father (dinasyari, 2013). according to hakim (2019), as previously emphasized, the hadith about filial piety after passing away in ibn majah's sunan was considered dhaif by muhammad nashiruddin al-albani. however, the observational aspect of this hadith can be said to be valid because it does not contradict the koran and the stronger hadith (hakim, 2019). thus, filial piety to parents, especially when they were still alive, in the view of islam is a jihad. conclusion a child deserves to be filial, namely obeying both parents. islam commands obedience to old people as long as it does not disobey allah. being devoted to parents is confirmed in the al-qur'an hadith. the command to worship parents in the qur'an is parallel to the commandments of faith. al-qur'an emphasizes birr attitude based on taqwa, ihsan with sincerity, and ma'ruf as goodness according to religious and customary provisions. the hadith emphasizes that doing good to parents is jihad. the quality of this hadith is shahih both sanad and matan. because filial piety is considered a jihad, it is necessary to build a relationship between the children and the parents. adab to parents not only when they are alive, but also to do good to their parents is also emphasized when they have passed away. the latter is based on the hadith, although the status of this hadith is dhaif from the sanad side, but it is shahih from the perspective of the matan. it is hoped that this research will have beneficial implications for the development of islamic knowledge treasures. however, this research is recognized as having limitations in several ways, namely the use of this type of research, mastery of the sharah hadith method, and the application of analysis. so that further research is needed through empirical field research that is supported by the right method and a sharper analytical approach. ijik, vol. 12 no.1: 33-40 command of jihad through devotion to parents according to hadith nyimas shoffah shofiyatus salamah and wahyudin darmalaksana issn 2302-9781(online) issn 2302-9366 ( print ) 40 │ references abdan, m. s. 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(2017). akhlak anak terhadap orangtua dalam kitab shahih bukhari. iain padangsidimpuan. available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 13 no. 1: 18-25 doi: 10.15575/ijik.v13i1.23604 * copyright (c) 2023 riyad moosa this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: nov 1, 2022; revised: jan 15, 2023; accepted: jan 30, 2023 engagement and awareness of islamic banking customers: exploring an african context riyad moosa school of accounting, university of johannesburg, south africa corresponding author e-mail: rmoosa@uj.ac.za abstract the islamic banking industry is a niche market within the south african banking industry. information is needed on the profile of customers and their level of awareness concerning activities at islamic banks. thus, this study aims to identify the banking engagements and csr awareness levels of islamic bank customers in south africa. this study involved 163 respondents in south africa selected using nonprobability sampling. meanwhile, the data were collected using a questionnaire. the collected data were then analyzed using descriptive statistics. the results indicate that respondents seek islamic banking for them, have a long-standing relationship with the islamic bank, and mainly use saving, current, and investment accounts. the findings also show that respondents should be aware of the csr activities undertaken by the islamic banks, and they could have engaged in csr activities more regularly. thus, the islamic bank management is encouraged to proactively make their sharia-compliant offerings and csr activities visible. keywords: islamic banking, customer engagement, customer awareness, south africa introduction islamic banks are a primary mechanism, which operates islamic economics (asutay, 2007; khan, 1994). islamic banks provide a service for those seeking banking services based on justice, moral values, efficiency, and anti-capitalist behavior. islamic banks ensure that money is fairly circulated and distributed within the economy to elevate the living standard by balancing the social, environmental, and economic demands of stakeholders and by focusing on the collective rather than the individual (farooq & selim, 2018; afroze, 2015; gilani, 2015). islamic banks are expected to operate using islamic law or sharia, which requires the banks to engage in corporate social responsibilities (csr) (siddique & iqbal, 2014). therefore, islamic banking should provide an attractive option for muslim customers who look for sharia-compliant banking and for non-muslim customers who look for ethical banking (gilani, 2015). however, in many cases, customers are only convinced that islamic banks truly comply with sharia or fulfill their duties of csr (ashraf & lahsasna, 2017; majeed & zainab, 2017; migdad, 2017). the literature proves inconsistent findings as some studies report that customers are highly aware of islamic banking (abdullahi & shaharuddin, 2016; faisal et al., 2014). other studies report that customers need a higher awareness and understanding of islamic banking and sharia compliance (belwal & maqbali, 2018; mahdzan & zainudin, 2017). some studies r eport that even when respondents are highly aware, the adoption of islamic banking products and services is still low (saini, bick, & abdullah, 2011). thus, having an awareness of islamic banking does not influence customers to use this type of banking (kaabachi & obeid, 2016). the banking industry necessarily understands customers’ preferences (kontot et al., 2016). this is required because customers are viewed as partners of the islamic bank and are entitled to share in the profits and losses of the bank based on the types of products they use (afroze, 2015; jamaldeen, 2012). https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 13 no. 1: 18-25 islamic banking customer engagement and awareness: exploring an african context riyad moosa issn 2302-9366 ( print ) issn 2302-9781 (online) │ 19 the most popular products and services offered by islamic banks are current accounts, savings accounts, automated teller machines (atm), investment accounts, and credit cards. in comparison, money order drafts, traveler's cheques, and letters of credit are the least popular products and services (okumus, 2005; metawa & al-mossawi, 1998). okumus (2005) has found that 70% of 161 respondents in turkey do not use investment accounts while 47% need education on musharakah financing. muslims in australia are interested in using islamic banking but do not understand the functions of the products and services. they consider the availability of credit services as a critical factor when using islamic banking; nevertheless, this indicates limited knowledge of sharia-compliant transactions (rammal & zurbruegg, 2007). meanwhile, mansour et al. (2010) have found that 78% of 156 respondents in the united kingdom are muslims and prefer using islamic banking while 70.61% of the respondents combined islamic banking with conventional banking. finally, a study in macedonia has found a strong demand for islamic banking; this finding is proven by 93% of the 500 respondents who will willingly use islamic banking products and services offered by an islamic window (abdullahi & shaharuddin, 2016). in south africa, the islamic finance market, in general, and islamic banking, in particular, are considered emerging markets. there are several studies have focused on, among others, customer perceptions and governance of islamic banks (moosa, 2022; saini et al., 2011). the current studies investigating this context have not considered how customers engage with islamic banks and their awareness of csr. thus, to explore this gap in literature within a south african context, this study proposes two objectives. first, this study identifies customers’ banking engagements. second, this study determines customers’ awareness levels of csr made by islamic banks in south africa. exploring these objectives is essential as muslims in south africa strive to align their religious practices, which include banking, with islamic tenets (vahed & vawda, 2008). furthermore, addressing these objectives will assist managers, marketers, and academics of islamic banking to understand customers’ engagement and level of awareness of csr made by islamic banks. research method this study employed a quantitative approach and collected data from respondents by using a questionnaire. the study was advertised using various media platforms with instructions on accessing the questionnaire. the questions included in the questionnaire were adopted from the studies by dusuki (2005) and shifa (2012). a total of 163 valid responses were received using non-probability sampling techniques from muslim customers of islamic banks in south africa. the respondents’ characteristics were as follows. 81 of the respondents were male, 82 were female, 89 were between 18 and 40 years old, and 74 were 41 years old and older. the data were analyzed using descriptive statistics using stata software. in particular, the statistics of interest included the respondents' frequency and percentage of responses. the results and discussions of the findings related to the research objectives and developed for the study are presented in the following section. results and discussion the results and discussion present the research objectives developed for this study. ijik, vol. 13 no. 1: 18-25 islamic banking customer engagement and awareness: exploring an african context riyad moosa issn 2302-9366 ( print ) issn 2302-9781 (online) 20 │ research objective 1: banking engagements of respondents the study's first research objective is to identify customers' banking engagements. to answer this objective, the respondents were asked three questions about who introduced them to the islamic bank (table 1), how long they have been engaged with islamic banking (table 2), and what facilities of islamic banks they use (table 3). table 1. parties introducing them to islamic banking parties introducing them to islamic banking n % respondents 102 south africa, 62 friends 6 4 religious leaders (imam/sheikh) 3 2 media 13 8 family 29 18 advertisement 10 6 total 163 100 source: compiled by author the majority of the respondents (62%) decide to engage with an islamic bank, while 18% are introduced to an islamic bank by family members, 8% are introduced by the media, 6% are introduced by advertisements, 4% are introduced by friends, and 2% are introduced by religious leaders. a percentage of less than 10% indicates unsuccessful methods of attracting new customers. table 2. length of engagement with islamic banking length of engagement with the islamic bank n % less than 1 year 12 7 1 to 3 years 43 26 4 to 5 years 29 18 more than 5 years 79 48 total 163 100 source: compiled by author table 2 shows that the majority of the respondents (93%) have been engaged with islamic banks for more than one year represents. this percentage is detailed as follows: 7% of the respondents have been engaged with islamic banks for less than a year, 26% for 1 to 3 years, 18% for 4 to 5 years, and 48% for more than 5 years. the facilities of islamic banks mostly used by the respondents are savings accounts (28%), current accounts (25%), and investment accounts (23%). meanwhile, the facilities commonly used by the respondents are credit cards/charge cards and vehicle financing (7%), and home financing (6%). the facilities least used by respondents are corporate banking facilities (2%), personal financing (1%), trade financing (1%), and education financing (1%). finally, the data show that no participant uses islamic banking for capital financing. to conclude, customers in south africa either decide to engage with islamic banks or are introduced to islamic banks by friends and family. their personal decision to engage with islamic banks is primarily caused by religious reasons. this statement is well supported in the literature (basheer et al., 2018; mbawuni & nimako, 2017). other studies have also proven that family members play a leading role in introducing customers to islamic banks (ergec et al., 2016; marimuthu et al., 2010). another study in bahrain shows that customers generally have a long-standing relationship with islamic banks (metawa & al-mossawi 1998). in addition, a good relationship and high degree of stability exist between customers ijik, vol. 13 no. 1: 18-25 islamic banking customer engagement and awareness: exploring an african context riyad moosa issn 2302-9366 ( print ) issn 2302-9781 (online) │ 21 and islamic banks because most customers have been engaged with islamic banks for more than three years (amin & isa, 2008). facilities, such as saving accounts, current accounts, and investment accounts, are popular and mostly used by customers (mahdzan & zainudin, 2017; ul-hassan, 2007; okumus, 2005; metawa & al-mossawi, 1998). based on the research findings, this study recommends that islamic bank managers conduct extensive marketing campaigns to attract customers. this strategy is crucial because the findings indicate that most customers voluntarily decide to engage with islamic banks. these marketing campaigns should emphasize the bank's commitment to comply with sharia principles. such a strategy will attract and retain customers. finally, the marketing campaigns should demonstrate and offer types of facilities, such as savings, current, and investment accounts. in addition, the campaigns should show the benefits of using these facilities compared to conventional banking. table 3. facilities used at the islamic bank facilities of islamic banks used by customers rank n % savings account 1st 101 28 current account 2nd 89 25 investment account 3rd 83 23 credit card/charge card 4th 25 7 vehicle financing 4th 25 7 home financing 5th 22 6 corporate banking facilities 6th 6 2 personal financing 7th 4 1 trade financing 7th 4 1 education financing 7th 2 1 working capital financing 8th 0 0 total 361 100 source: compiled by author research objective 2: csr awareness of respondents the second research objective is to determine the customers’ level of awareness of csr performed by islamic banks. to answer this objective, the respondents were asked four questions. the questions included if they were aware of the csr activities performed by the islamic banks (table 4), if they perceived that islamic banks actively performed csr (table 5), and what keywords best describe csr (table 6). lastly, the respondents were asked about the preferable information sources to receive csr information from islamic banks (table 7). table 4. awareness of csr activities awareness of csr activities undertaken by the islamic banks n % yes 35 21 no 128 79 total 163 100 source: compiled by author table 4 shows that 79% of the respondents are not aware of the csr activities performed by islamic banks. meanwhile, 21% of the respondents have been aware. ijik, vol. 13 no. 1: 18-25 islamic banking customer engagement and awareness: exploring an african context riyad moosa issn 2302-9366 ( print ) issn 2302-9781 (online) 22 │ table 5. active performance of csr frequency of islamic banks to perform csr activities n % always 33 20 sometimes 105 64 never 25 15 total 163 100 source: compiled by author table 5 shows that 64% of respondents (consider that islamic banks ‘sometimes’ perform csr activities. meanwhile, 20% of respondents argue that islamic banks ‘always’ perform csr, and 15% argue that islamic banks ‘never’ perform csr activities. table 6. keywords describing csr keywords describing csr rank n % giving back to society 1st 101 22 business ethics 2nd 73 16 responsible business 3rd 70 15 society, environment, and profit 4th 61 13 charity and/or philanthropy 4th 60 13 business and society 5th 44 10 corporate sustainability 5th 43 10 total 361 100 source: compiled by author respondents propose three keywords best describing csr: 1) giving back to society (22%), 2) business ethics (16%), and 3) responsible business (15%). meanwhile, the two keywords least describing csr are business and society (10%) as well as corporate sustainability (10%). furthermore, respondents propose the top three information sources to receive csr information about islamic banks. they are email (37%), annual reports (15%), and short message services (14%). meanwhile, the least preferable source of information are leaflets or brochures (6%), and internal newsletters (5%). finally, 3% of respondents prefer receiving no communication. to sum up, the findings of the second research objective indicate that the respondents should be aware of the csr activities performed by islamic banks. additionally, the respondents consider that islamic banks only occasionally perform csr activities. similar findings on customers’ awareness of csr activities performed by islamic banks have been discovered in the malaysian context (shifa, 2012). the respondents also specify that 'giving back to society' is the keyword that best describes csr . meanwhile, the successive best keywords are 'business ethics' and 'responsible business'. these findings are supported by the literature postulating that customers of islamic banks prefer 'giving back to society" as their best option; however, 'business and society' and 'charity and philanthropy' are significant descriptors (shifa, 2012). finally, the respondents indicate that the top three sources to receive csr information about islamic banks are emails, annual reports, and short message services. in the malaysian context, respondents are asked how islamic banks communicate their csr information. the findings indicated that 37.1% of respondents are not aware, 34.4% argue that the information is available in public media, and 31.2% believe it is available on islamic banks' web pages (dusuki, 2005). the findings, as discussed above, highlight that islamic bank managers should make their csr activities more visible to customers and the community in which they operate. moreover, islamic banks should actively create awareness of their csr activities by using terminology that agrees with customers’ ijik, vol. 13 no. 1: 18-25 islamic banking customer engagement and awareness: exploring an african context riyad moosa issn 2302-9366 ( print ) issn 2302-9781 (online) │ 23 expectations, such as 'giving back to the community'. thus, islamic banks can demonstrate their compliance with the sharia and csr principles. we also recommend that islamic banks should use media, such as email, annual reports, and short message services, to report their csr activities. table 7. media to receive csr information medium to receive csr information rank n % emails 1st 110 37 annual reports 2nd 45 15 short messages service (sms) 3rd 42 14 websites 4th 32 11 media outlets (radio/television) 5th 29 10 leaflet/brochure 6th 17 6 internal newsletters 7th 14 5 none 8th 9 3 total 298 100 source: compiled by author conclusion this study explores the banking engagements and the csr awareness of islamic bank customers in south africa. the data on banking engagements of customers show that most of the respondents decide to engage with an islamic bank (62%). meanwhile, nearly half of all respondents have used services from islamic banks for more than five years (48%). the facilities mostly used by the respondents are savings accounts (28%), current accounts (25%), and investment accounts (23%). the data on csr awareness of the respondents show that most of them are unaware of the csr activities performed by islamic banks. similarly, most of them believe that islamic banks do not regularly engage in csr. based on these findings, we recommend that islamic banks should more visibly offer their sharia compliance and perform csr activities for customers and the 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(2010). islamic banking: selection criteria and implications. global journal of human social science, 10(4), 52-62. mbawuni, j. & nimako, s.g. (2017). determinants of islamic bank adoption in ghana. journal of islamic and middle eastern finance and management, 10(2), 264-288. metawa, s.a. & al-mossawi, m. (1998). banking behaviour of islamic bank customers: perspectives and implications. international journal of bank marketing, 16(7), 299-313. migdad, a.m. (2017). csr practices of palestinian islamic banks: contribution to socio -economic development. international journal of islamic finance, 9(2), 133-147. moosa, r. (2022). sharia compliance assurance reporting by islamic banks. international conference of accounting and business, johannesburg, south africa. okumus, s. (2005). interest-free banking in turkey: a study of customer satisfaction and ba nk selection criteria. journal of economic cooperation, 26(4), 51-86. rammal, h.g. & zurbruegg, r. (2007). awareness of islamic banking products among muslims: the case of australia. journal of islamic financial services marketing, 12(1), 65-74. saini, y. bick, g. & abdullah, l. (2011). consumer awareness and usage of islamic banking products in south africa. sajems ns, 14 (3), 298-313. shifa, m.n. (2012). exploring csr and sustainable development practices of islamic banks in malaysia: an empirical analysis. doctoral thesis. durham university. siddique, m.z. & iqbal, m. (2014). a framework for evaluating islamic banking from within. islamic studies, 53(1/2), 5-35. ul-hassan, m. (2007). people’s perceptions towards the islamic banking: a fieldwork study on bank account holders’ behaviour in pakistan. oikonomika, 3(4), 153-176. ijik, vol. 13 no. 1: 18-25 islamic banking customer engagement and awareness: exploring an african context riyad moosa issn 2302-9366 ( print ) issn 2302-9781 (online) │ 25 vahed, g. & vawda, s. (2008). the viability of islamic banking and finance in a capitalist economy: a south african case study. journal of muslim minority affairs, 28(3), 453-472. about the author dr. riyad moosa is a senior lecturer at the university of johannesburg. he is an expert in the areas of audit and assurance, corporate governance, financial reporting, and islamic banking. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 10 no. 1: 1-10 * copyright (c) 2020 aam saepul alam et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: may 05, 2020; revised: july 21, 2020; accepted: july 26, 2020 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam1, rafiudin2, adang sonjaya3 1 stai siliwangi, garut 2 sekolah tinggi ilmu komputer cilegon 3stai april, sumedang * corresponding author e-mail: aamrs2017@gmail.com abstract this study aims to understand the differences and similarities in the thinking of two figures from different organizations. two different thinkers and reformers of educational and organizational genealogy, namely nurcholis madjid and hasyim muzadi. nurcholis madjid (cak nur) graduated from western education, and hasyim muzadi graduated from a local boarding school education. the method used in this study, using a qualitative approach with a comprehensive study approach and through the hermeneutic approach. observing the results of the study provides insight into nurcholis madjid and a. hasyim muzadi, having differences in their ideas. nurcholis madjid gave birth to universal islamic ideas, and hasyim muzadi gave birth to rahmatan lil alamin in religious contexts. the similarity of the two figures is to promote islam that is full of peace, harmony, and harmony. keywords: a. hasyim muzadi, islamic thought, nurcholis madjid introduction movements and thoughts of religious renewal have always been an essential part of islamic tradition throughout its developmental history. the pioneers of reform were present to renovate the beliefs, knowledge, and religious practices of the muslim community. even though the orthodox did not recognize the presence of prophetic figures after the prophet muhammad, the majority of the muslim community believed that in each episode of history and different regions of the islamic world, reformers appeared to oppose the status quo and initiate a change. some research studies on hasyim muzadi, including islam rahmatan lil alamin perspective kh. hasyim muzadi, and the nurcholish madjid inclusive theology: harmonization between islam, indonesians, and modernity by z. abiddin. for example, in the 17-19th century ad, several figures and reform movements emerged in the islamic world, which, based on the setting of the emergence and orientation of the action, could be divided into three episodes. first, shah waliullah in india, ahmad bin abdul wahhab in saudi arabia, and muhammad bin ali al-sanusi in north africa. during this time, leaders and reform movements emerged concerning internal pressures or the environment (khalid masud et al., 2009) and were slightly in touch with the impact of the development of western civilization. their presence is in the context of opposing the practice of taqlid (blind imitation) and fanaticism of the school (taqdis al afkar al diniy), because both of them are seen to have caused a rift in the muslim community (saeed, 2006). secondly, as european colonial penetration into the islamic world increased, several jihadi movements began in the 19th century, as a critical aspect of islamic reform. for example, in response to british colonization in the indian subcontinent, the scholars declared that india could no longer be called the "abode of islam" (dar al-islam), but as the "abode of war" (dar al harb). in the early 1800s, haji shariatullah declared that india was a war zone and called for jihad against the british colonies in bengal. likewise in west africa, sheikh usman bin fudi(w. 1817), better known as shehu https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 1: 1-10 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam, rafiudin rafiudin, adang sonjaya issn 2302-9781 (online) 2 │ usman and fodio, along with his daughter (a well-known literary and educator) nana asmau (w. 1864), had succeeded in starting jihad and establishing the caliphate of sokoto, the most massive islamic power in africa in the 19th century. two illustrations of this aspect of reform in the military field are essential, as a view, which also forms a significant part of understanding the anti-colonialism agenda of muslim society in the 20th century. third, along with the arrival of the modern era (19th century and beyond), the tradition of religious renewal continues more intensively than in the previous period. at that time, the military and political confrontation of western powers with the islamic world was announced, and the muslim community suffered defeat (boyd, 2001). the modernism of muslim societies that occurred in this era was partly a continuation of the 18-19m century reform movement, and some others were a way of responding to the challenges presented by western modernity when there remained a fistful of faith in religious grounds. some muslim reformers who tried to answer the challenges of western modernity, for example, jamaluddin al afghan (1897), muhammad abduh (1905) in the arab world, sayyid ahmad khan (1898) and muhammad iqbal (1938) in india, and some thinkers from the ottoman turks, like namik kemal (1888). in this section, reform or renewal is a central theme (key theme) for modernists. jamaluddin alafghani, for example, argued that muslim societies must carry out reform movements as european christian communities played this critical role. some previous research studies on hasyim muzadi, including islam rahmatan lil alamin perspective kh. hasyim muzadi, and the nurcholish madjid inclusive theology: harmonization between islam, indonesians, and modernity by z. abiddin. the modern context demands a re-appreciation of muslim intellectual, cultural heritage, including the works of the first generation of scholars. other critical ideas of modernists are a return to the pristine islam of the earliest muslim age (salaf), revitalization of islamic intellectual traditions, interpretation or reinterpretation of cultures and their sources to answer the challenges posed by the modern era, so a new theological system is needed here(khalid masud et al., 2009). here the author will explore about indonesian thinking in the reform era, first the study of the figures representing it, namely hasyim muzadi (nu), as according to ketut, hasyim muzadi's thoughts are full of letters and verses in building religious tolerance (media indonesia, 2017) and noercholis majid (muhammadiyah), secondly, the study of fundamentalist and modernist organizational movements. madjid is a phenomenon that is not only interesting, but also unique and confusing, both in the discourse of religious thought (islam), culture, and politics in indonesia (abidin, 2014). methodology the research is qualitative by using a comparative study method, carried out by comparing the similarities and differences between the two figures. this method is done by paying attention to the phenomena that influence the factors that gave birth to ideas and ideas from history (history) of the two thinkers. collection of primary data from work and lectures. and the hermeneutic approach that will be used in this research is hermeneutic-grammatical, historical hermeneutic, and philosophical hermeneutics. the first serves to explore everything related to language so that it can interpret the text. secondly, it functions to search for history, works, and authors, while the third, function as control of reasoning from the other two forms of interpretation. international journal of islamic khazanah, vol. 10 no. 1: 1-10 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam, rafiudin rafiudin, adang sonjaya issn 2302-9781 (online) │ 3 discussion and results reform of islamic reformation era the renewal also uses the treasures of classical islamic thought before, like ibn's thought. thaimiyah, ibn. qayyim, abd.wahhab and abduh and others. fazlur rahman has divided islamic reformation into several periods, beginning with the period of pre-modernist revivalism, classical modernism, neo-revivalism, and neo-modernism. the renewal of islamic thought introduced in the 17-19 ad century can be found in indonesia since the beginning of the 20th century through the presence of muhammadiyah and islamic unity, which made purification or purification of the creed a central theme of their movement. like the thoughts of the new ahmad bin abdul wahhab and muhammad abduh, the early episodes of the history of indonesian islamic modernism were also marked by a passion for releasing orthodox ties. the things done are by promoting ijtihad rather than taqlid, emphasizing the importance of qiyas to seize the spirit of the law that is stored in legal writings, and choosing to reduce dependence on hadith to prioritize the qur'an and the sunnah of the prophet (barton & tahqiq, 1999). the vision of modernity proposed by muhammadiyah and persis for nearly a decade and a half gave rise to tensions with conservative groups, consisting of pesantren kiai. this traditional group of kiai considers that ijtihad related to fundamental problems in law is impossible and not necessary. they argue that the classical scholars of the founders of the four schools have unparalleled expertise since the tenth century so that the truth in the field of islamic law is unquestionable. it is for this reason that traditionalist ulama treat taqlid to the legal principles proposed by the school of imams. this dispute, in turn, encouraged the kiai to form a highly influential religious, social organization in indonesia, the nahdlatul ulama (nu), which was founded in 1926 as the culmination of the conservative reaction to the muhammadiyah modernist movement (sutarto, 2005). until the second half of the 20th century, the modernism movement in indonesia was marked by theological tension and even developed in a political direction between muhammadiyah and nu, so as happened in the other islamic world, the indonesian islamic reform movement eventually also took a relatively stable style in the field of politics. even though the tension of muhammadiyah and nu is not a full reflection of the anti-western attitude. modernization in indonesia has similarities with postrevolutionary iran, where intellectuals are polarized into two spectrums, namely those who agree on the narrative of western modernity with the religious perceptions of anti-western societies. seeing these conditions, michel foucault asked a slightly sarcastic question, "what exactly is happening in iran (and indonesia, pen.), where most people, who are on the left or right bow, look a bit irritated?"(foucault, 1988). study of thought reform of thought in the new order era by nurcholis majid a representative of reformers of new order thinking, nurcholis madjid, a doctor from chicago university, has pioneered the reform movement since the 1970s. the renewal milestone began when he expressed his thoughts in a halal bi halal lecture in jakarta on january 3, 1970. in the event attended by masyumi, hmi, pii, and gpi successors activists, nurcholish delivered his paper entitled "the need for renewal of islamic thought and the problem of integration of the people. " in this horrendous paper, he offers the secularization and liberalization of islamic thought (foucault, 1988). since launching his secular ideas in the 1970s as an intellectual, nurcholish thought has been studied and discussed in the context and dynamics of islamic and indonesian. he was even dubbed as the "lokomotif kaum pembaharuan (renewal locomotive)" who was incorporated into the islamic neointernational journal of islamic khazanah, vol. 10 no. 1: 1-10 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam, rafiudin rafiudin, adang sonjaya issn 2302-9781 (online) 4 │ modernist school along with harun nasution, abdurrahman wahid, jalaluddin rahmat, and others (urbaningrum, 2000). it is different from the paradigm of modernists and traditionalists (al qurtuby, 2017). neo-modernism thought is a school that seeks to combine the authority of revelation with dynamic social reality. between transcendent revelation and profane context. therefore, nurcholish tried to build a vision of islam in modern times, by not leaving islamic intellectual heritage at all. even if possible, look for the roots of islam to get islamic modernity itself (rakhmat & a.k, 2003). since its inception in the 1970s, nurcholish was transformed into a phenomenon as well as a controversial figure, and his thoughts were greatly appreciated and resistant, especially his concept of inclusivism that emerged in the midst of the mainstream of exclusivism. if categorized simply, there are three views and tendencies of the community in responding to nurcholish thoughts and figures. first, a favorable light empathic who positions it as a dialogue partner for the same theological anxieties. the implication is that all nurcholish thought is accepted without reserve, without being critical. in this context, nurcholish thoughts produce a significant transformation process, especially in encouraging changes in aspects of thinking and religious attitudes. they are a group of young islamic thinkers. for this group, nurcholish is a reformer figure who is worthy of respect, and his snowball thoughts must continue to be rolled. second, the critical view, which places nurcholish and his thoughts outside the mainstream frame of muslim thought. the implication is apology and resistance to nurcholish thought. strong reaction and even theological sentences embedded in it, such as heresy. third, it is the view of sympathy that places nurcholish and his thoughts objectively and independently. this group sees that there are many positive aspects and benefits of nurcholish's ideas, but also being critical and objective that there are weaknesses (aba du, 2004). theoretical framework of nurcholish madjid the conceptual framework of all nurcholish thought is built from a fundamental question, which is how universal islam can be placed within the context of modernity and local culture. islam is global, and the implication of its universality is that islam must be understood and implemented in every space and time. thus islam can even have to be adapted to modernity. if there is a conflict between islamic teachings and the achievement of modernity, then what must be done is not to reject the modernity but to reinterpret the teaching (madjid, 1992). authenticity and modernity cannot be released in response to the problems of the people. in other words, an awareness of the richness of tradition and the ability to continually innovate in indonesian "space" and "time" in modern times are needed. in reconstructing his thoughts, including his inclusive theology, nurcholish uses a criticaldeconstructive approach and a humanistic/anthropocentric approach (suprayogo, 2001). 1. the critical-deconstructive approach, in contrast to classical thought, in nurcholish's view, absolutism must be undermined, and relativism must be affirmed. understanding what is considered truth by muslims, in nurcholish's opinion, the fact is not taken for granted, static, and unchanging. every understanding of the truth is a continuous search process. hence it is not single and not final. knowledge of the truth is strongly influenced by the context of space and time. therefore it is not absolute and really gives room for criticism. with such assumptions, it is not surprising that his thoughts are filled with new interpretations, critiques, revisions, and even deconstruction of islamic concepts that have so far been considered final truths. the ultimate goal is to find new meanings that are fresher and progressive. 2. humanistic-anthropocentric approach. in discovering his ideas, nurcholish always used a humanistic approach, meaning that the defense of humanity was emphasized more than supernatural claims. religion ultimately must defend humankind rather than the assertion of international journal of islamic khazanah, vol. 10 no. 1: 1-10 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam, rafiudin rafiudin, adang sonjaya issn 2302-9781 (online) │ 5 divinity. this humanistic approach in nurcholish's view makes religion more down to earth, dialogue with the context of space and time. in other languages, ethnocentrism must be combined with anthropocentrism. humans find their personalities intact only if they focus their original orientation on god. this transcendent concentration must be within the framework of anthropocentrism. to defend humanity, it must be clearly and precisely mapped into the worldly territory, which must be secularized and profiled and what constitutes religious territory, which is sacred and absolute. in nurcholish's view, humanity is universal, so humans are equal without distinguishing between differences in attributes and religion. this humanistic approach is in line with the efforts of human benefit because faith must be for the benefit of humans, not for religion itself. renewal of thought after the reformation era by kh hasyim muzadi in addition to studying at public schools, little hasyim muzadi also learns the koran from his parents. he began his education at madrasah ibtidaiyah salafiyah (elementary school level) bangialan from grade one to grade three. the rest is completed at the people's school. hasyim muzadi had a chance to study junior high school education but did not graduate. at smpn i tuban for only 1.5 years, he moved to gontor to continue his studies(hasan, 2018). hasyim muzadi was the second person in bangilan to study at gontor. previously, hasyim's cousin had already departed. the difference is, kiai hasyim studied at gontor until graduation, namely from 1956 to 1962. while his cousin dropped out in the middle of the road. besides studying at gontor, kiai hasyim had studied the senior islamic boarding school, in tuban, lasem islamic boarding school, central java. nu's first thought (fikrah) prioritizes moderate attitudes that have been grounded in the land of the archipelago. this is the hallmark of nu as the largest islamic organization that has social, cultural values that can be accepted by the strata of society, except those who disagree with the ideas and movements nu in indonesia. nu through the role of the kiai and ulama in liberating the nation and reconciling by maintaining religious harmony and national harmony. the journey of the kiai always avoids radical attitudes, because that attitude is the least favored which will cause long-term adverse risks and away from the values of the benefit of the people, especially the unitary state of the republic of indonesia. the nu scholars prioritize the importance of moderation in dealing with problems, both religious and national issues by implementing factual and realistic principles. through the use of this aspect of al-tawassuth in the context of the nation and state, nu was able to sail between the rocks of extremism and liberalism, both words that were suspected as the cause of the destruction of a civilization. extremism, which is characterized by opinion absolutism, acute fanaticism, and takfir-ism, often causes sectarian conflicts and ideological clashes. liberalism, on the other hand, is suspected of influencing mindset in social, theological, and economic aspects. in the social field, liberalism is more likely to be interpreted as lifestyle liberalization, westernization, and modernization. in the area of theology, instead of provoking liberation, as the word liberal means, liberalism actually dwells on elitist discourses, is busy emptying qath'i doctrine, and is far from the meaning of freedom of the oppressed (mustadh'afin) and is suspected of being a continuation bourgeois-capitalist side. in the economic field, and this is the most influential, liberalism is more a rubber stamp policy in favor of the neo-liberalism (zionis, 2016). this tawassuthiyah fikrah also contains another keyword that is no less important, namely altawazun. in this paper, the word al-tawazun is interpreted as harmony. this keyword will be realized if there are various elements that are related to understanding the same. in the context of nationalism, the form of international journal of islamic khazanah, vol. 10 no. 1: 1-10 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam, rafiudin rafiudin, adang sonjaya issn 2302-9781 (online) 6 │ al-tawazun is that nu always strives to maintain pluralistic harmony, harmony among religious communities and, at the same time, gives various siyasi decisions that avoid the disintegration of indonesia. nu's contribution since 1926 until now in various important events is the manifestation of harmony in the life of the nation and state. this bias can be seen clearly in the jihad resolution, awarding the title of waliyyul amri al-dharuri bi al-syaakah, defending the republic of indonesia from undermining the pki, accepting the sole principle of pancasila until the decision of the republic of indonesia is final. in the context of this understanding, it is new sentences that have been delivered by kh. a. wahid hasyim follows: “i say so (the excitement of the establishment of ptain-pena) asking because i am a muslim who is of indonesian nationality, but as an indonesian muslim son” (aboebakar, 1957). the role of the nu kiai continues to be passed on by the next generation, especially kh abdurahman wahid (gusdur) son of kh. wahid hasyim. in the role of gusdur against the ambon conflict in maluku since 1999 is one example of this nation's wounds. when he became president, kh. abdurrahman wahid or gus dur devoted his life to the indonesian people. in resolving this ambon conflict, abdurrahman used the paradigm of ukhuwah wathaniyah, namely the principle of brotherhood, because it has the same homeland, namely indonesia. if abdurrahman was utilizing the model of ukhuwah islamiyah, then as a muslim leader and as a muslim president, abdurrahman might have sent thousands of bansers to conduct jihad there to help the muslims. but abdurrahman did not do it. when resolving the conflict, abdurrahman did not choose to function as a "muslim politician" who could ride the ambon conflict issue for his political interests. gus dur precisely decided to become a true statesman, trying to reconcile the children of the nation torn by civil war, reconcile and realize that conflict will not produce benefits, because as the saying goes, win becomes charcoal, lose ash. although peace in ambon occurred after abdurrahman was ousted, the reconciliation efforts carried out since his time had sweet results. during the burning conflict, abdurrahman secretly sent minister of religion kh. tolchah hasan and pbnu general chairman kh. hasyim muzadi to become one of ambon's peace mediators. nu was chosen to be the initiator of peace because, during this time, its attitude did indeed indicate religious moderates and its big vision of indonesian islam. some hardline christian leaders also see the sincerity and objectivity of nu in the peace process, so that the reconciliation process can be done quickly and accurately. nahdatul ulama (nu), since its birth in 1926, gave birth to endless figures and great leaders. not only the national level but also international. they have been proven to provide color to the life of the nation and state. one such figure is kh hasyim muzadi. generally, nu leaders, especially at the central level, were born from kiai families with big names. but that is not the case with the man who is an activist of nu in east java, familiarly called kiai hasim, "cak," which is east javanese, which means brother. he was born from an ordinary family in bangilan, tuban, east java, his father, muzadi, a tobacco trader. many people were shocked when the majority of nu's 30th congress participants in lirboyo, kediri, in 2000, decided to elect kiai hasim muzadi as chairman of the nu grand management. kiai hasyim was elected as chairman of the pbnu, who at that time was still the chairperson of the west java nu regional board, in the second period. he replaces kh. abdurahman wahid alias gus dur who led nu for three periods: 1984-1989,1989-1994, and 1994-1999. the conference was a historical moment in which village leaders rose to become nu's supreme leaders. abdurrahman played a significant role in the election of kiai hasyim, because he, who was then the president, fully supported kiai hasyim. but after five years had international journal of islamic khazanah, vol. 10 no. 1: 1-10 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam, rafiudin rafiudin, adang sonjaya issn 2302-9781 (online) │ 7 passed, gus dur and kiai hasyim were in a position to face the nu's 31st conference in donohudan boyolali, central java, in 2004 (hasan, 2018). at that time, gus dur wanted to lead nu again. whereas kiai hasyim, who remained hand in hand with kh. m. ahmad sahal mahfudz, as rais am, intends to continue his struggle. at the heated conference, kiai hasim was re-elected as the chairperson of nu. during the nomination stage, kiai hasyim received 293 votes, kh. masdar f. mas'udi 103 votes, kh. mustofa bisri 35 votes, abdul aziz 4 votes. whereas gus dur and kh. tholchah hasan only got one vote. then the selection of the next stage between kh. masdar f. masudi and kh. hasyim muzadi, at this stage, kiai hasyim, outperformed kh. masdar f. mas’udi with a vote ratio of 334 and 99. the idea of islam rahmatan lil alamin which is used as an umbrella in da'wah, certainly has a significant difference in the order of practice with other beliefs, such as liberal islam and pluralist islam, progressive islam, archipelago islam, kalap islam & karib islam, developing islam, and so forth. everything will lead to the religion of mercy for the universe. however, both have a vision to read islam with full tenderness, peace and be a solution for the world. hasyim muzadi's ideas about islam rahmatan lil alamin shows the difference with typical liberal islam, transformative islam, progressive islam, and progressive islam (rasyid, 2016). islam that is understood by hasyim gave birth to the idea of a peaceful islam full of harmony both internally and externally. he actualized islam in the context of harmonious religious and state relations. reactualization of rahmatan lil alamin in the thoughts and movements of hasyim muzadi during his leadership or after his administration, he more existed in the field of world peace and interfaith harmony. reactualization of rahmatan lil alamin in the thoughts and movements of hasyim muzadi during his leadership or after his leadership, he more existed in the field of world peace and interfaith harmony. therefore, it takes three beliefs originating from abraham's ideas to make safety or peace the core of his teachings. for example, islam means the total surrender of the will of god and unity among human beings by doing good deeds, for jews, on the understanding of organic harmony, fulfillment of obligations, fulfillment of duties, kindness, or rationalization of various conflicts. dadang kahmad stressed that understanding did not include the word "peace" in western religious knowledge, which meant interpretation of conflict or passive acquisition by avoiding worldly affairs. peace embodies, not only eliminating mutual suspicion, mutual harm, conquest, or war, but also creating the natural order of things (h. kahmad, 2011). the conflict in various regions never ended; this needs a severe solution for all components of the nation, including religious leaders. this, the kyai hasyim is very intense in reaching the terrorist movement in indonesia, which continues to occur by bombing the area, especially in the police offices that became his target. hasyim muzadi never agreed with the actions of the police handler against terrorists, especially as did the special detachment (densus) 88, which often shot dead suspected terrorists. because, he said, such methods are the same as combating terrorism with a new terror. the handling of terrorism, according to hasyim muzadi, must still be carried out in the legal consolidation. "don't just shoot someone who hasn't been proven as a terrorist in court. it's called handling terrorists with terror”. he also disagrees with the exposure of raids and arrests of suspected terrorists via live television (tv). that method fosters the resentment of relatives or sympathizers of the terrorists. logically, they can see how their relatives, fathers, brothers, or friends suspected of being terrorists were treated inhumanely by the authorities. in his view, indonesia has successfully handled the case of terrorism elegantly and was able to be appreciated by many, including foreign countries, namely when international journal of islamic khazanah, vol. 10 no. 1: 1-10 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam, rafiudin rafiudin, adang sonjaya issn 2302-9781 (online) 8 │ handling the bali bombing case with perpetrators, including imam samudra and amrozi. at that time, the apparatus arrested the perpetrators alive, tried and sentenced, must be reapplied. although in court, the perpetrators will be sentenced to death, such as the bali bombers, it is far better than shooting them dead without trial. kia hasyim believes that terrorism is not the original character of the indonesian people. of course, some factors make terrorist groups born and thrive in the country. he analyzed, terrorism in the world can be categorized into two types, namely terror that is pure terror and terror that is part of the war. the terror that occurred in indonesia, after the reformation era, was absolute terror because it happened in a peaceful country. terror is part of the war, as is the case in israel and palestine. he believes intellectual terrorist suicide bombing is an old terrorist group. now, they have dared to attack and openly dare. the mosque was the target of the attack, as happened in the polersta mosque in cirebon, west java, june 15, 2011. that is an experimental proof that terrorism has nothing to do with the teachings of islam and the teachings of islam. hasyim muzadi said, strangely, all this time, there was labeling of islam in acts of terrorism in indonesia. this general labeling has led to many muslims joining in. then, omission occurs. if that attitude develops in society, terrorism in indonesia will be permanently silent. kia hasyim muzadi considered that there was a permanent nation of terrorism in indonesia to be a lifelong project. the proof is the response of the parties responsible for combating terrorism is more in the form of discussion, not in the way of acts of nayata deideolgisasi in the midst of society (hasan, 2018). recognized or not, the handling of terrorism has so far been referring to the strength of the weapons of the police. meanwhile, the role of civil society tends to be marginalized and ignored. the exclusion of civil society is counterproductive and does not target because it is unable to eradicate the roots of terrorists. the method used by indonesia today is actually the same as the method used by the united states at the george w. bush mass society, namely, pre-emptive action. that method failed, even bringing america into a wave of terror. in indonesia, this method has led to new terrorism. if it continues, the militancy of the terrorists will increase. as a result, they can be increasingly brutal to attack the police. the united nations (un) issued a resolution stating the critical role of civil society groups in combating terrorism. however, the implementation of the decision is also still weak in indonesia. the handling of terrorism needs to involve civil society groups because terrorism has many forms, and its manifestations can be in many ways. civil society groups can help overcome terrorism from non-physical aspects, such as ideology and socio-economic conditions(foucault, 1988). as a modern mass organization, nu has given more attention to the problem of terrorism in indonesia. on various occasions, nu actively campaigned for moderate islam and anti-terrorism, in national and international forums. for nu, the strengthening of modern islam can stem radical islamic groups. through the nu locomotive, hasyim muzadi conducted a campaign on islam rahmatan lil alamin continued without ceasing until he died. it happens because of the awareness that the handling of terrorism is not only the responsibility of the government but also the responsibility of the community and religious organizations. in fact, the issue of terrorism has become a special discussion at the 32nd nu conference, in makassar, south sulawesi, 2010. the conference recommendation emphasized the importance of civil society participation in combating terrorism. learning from indonesia's experience of failing to counter-terrorism, in kiai hasyim's view, there are several aspects of the approach that must be taken: international journal of islamic khazanah, vol. 10 no. 1: 1-10 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam, rafiudin rafiudin, adang sonjaya issn 2302-9781 (online) │ 9 1. ideological and religious elements. it requires the participation of social organizations, such as nu, muahammadiyah, and interfaith. the pesantren kiai, community leaders, and interreligious need to be moved simultaneously. their task is to straighten out the wrong understanding of religion or deradicalize ideology to the broader community. terrorism exists because of a misunderstanding of the nature of religious teachings. this misunderstanding then in 2006 has developed into misuse of religion. because the root of terrorism is the wrong ideological understanding, the attention of the authorities must not only focus on the form of terror. 2. legal aspects. to eradicate terrorism, enough laws are needed so that the authorities can move in the field with measurable steps. do not let the apparatus precisely be considered to violate human rights. moreover, the police are now not fully supported by opinions, broad community participation. 3. intelligence approach and territorial approach. because terrorists in indonesia are moving underground, the handling of terrorism cannot be carried out on the ground. this is where an intelligent approach is needed. if the police are unable to move optimally, it should involve tni intelligence. the two institutions must work together without negating each other. 4. security and repression aspects. the duty of the state, especially the police, is to create a sense of security in society from the threat of terrorism. therefore, handling all terrorism cases must be resolved. however, it should be noted, how violence can lead to new terrorism, so we need another approach. 5. political will. in this case, the head of the state needs the task of taking a position in handling terrorism that continues to threaten. only the head of state can move all elements of the indonesian people in the framework of carrying out integrated handling of terrorism. the end of all these aspects above is the legal process against terrorists. in the past, captured the lives of people suspected of terrorism. conclusion both reformers (cak nur and kiai muzadi), gave a special color to indonesia. cak nur built how to realize islam and indonesia with an established theological approach, through two approaches in building islamic thought as a renewal in indonesia. first, a critical deconstructive approach. this approach is different from classical thought, in nurcholish's view, absolutism must be undermined, and relativism must be affirmed. understanding that is considered truth by muslims, in the sight of nurcholish truth, is not taken for granted, static, and unchanging humanistic-anthropocentric approach. second, the humanistic approach. in discovering his ideas, nurcholish always used a humanistic approach, meaning that the defense of humanity was emphasized more than supernatural claims. religion ultimately must defend humankind rather than the assertion of divinity. this humanistic approach in nurcholish's view makes religion more down to earth, dialogue with the context of space and time. likewise, kiai hasyim muzadi gave rahmatan lil an islamic style of nature in reform in indonesia as an islamic moderation. rahmatan islam lil alamin was used as nu's jargon in implementing diversity in the national context. kiai hasyim muzadi, as the icon of gus dur's leader, made islam moderation, realized on the international scene through icis. this research is only limited to the thoughts of the two figures. for this reason, the writer hopes that there will be other studies that discuss the implications for the context of indonesian cities. international journal of islamic khazanah, vol. 10 no. 1: 1-10 comparison of nurcholis madjid and a. hasyim muzadi's thoughts on renewal in indonesia aam saepul alam, rafiudin rafiudin, adang sonjaya issn 2302-9781 (online) 10 │ references aba du, w. 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(2003). prof. dr. nurcholish madjid : jejak pemikiran dari pembaharu sampai guru bangsa (s. a.k. (ed.)). pustaka pelajar. rasyid, m. m. (2016). islam rahmatan lil alamin perspektif kh. hasyim muzadi. epistemé: jurnal pengembangan ilmu keislaman, 11(1), 93–116. https://doi.org/10.21274/epis.2016.11.1.93-116 saeed, a. (2006). islamic thought: an introduction. islamic thought: an introduction, 1–204. https://doi.org/10.4324/9780203015247 suprayogo, i. (2001). metodologi penelitian sosial agama. remaja rosda karya. sutarto, a. (2005). menjadi nu menjadi indonesia: pemikiran k.h. abdul muchith muzadi (2nd ed.). khalista. urbaningrum, a. (2000). islamo-demokrasi : pemikiran nurcholish madjid. universitas indonesia. zionis, r. m. (2016). fikrah nahdliyah sebagai pondasi kehidupan berbangsa dan bernegara. jurnal pikir, 2(1), 1–19. http://ejournal.kopertais4.or.id/mataraman/index.php/pikir/article/view/1483 kemandirian aparatur sipil negara (asn) melalui literasi keuangan received: april 5, 2020; revised: july 20 , 2020; accepted: july 25, 2020 available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 10 no. 2: 95-104 profit management and islamic business ethics budiman uin sunan gunung djati bandung, indonesia email: budiman@uinsgd.ac.id abstract financial reports are important elements in economics, so that a rule is formed in the financial reporting process called general accepted accounting principles (gaap). the aim is to unify financial reporting and financial reporting for each business entity in a country to facilitate the auditing process for fairness in reporting. this study will discuss earnings management in terms of islamic ethics. the research method uses the literature review method concerning islam's references and matters relating to profit management and islamic business ethics. in this study, it can be seen that the behavior of a manager towards profit management by manipulating profit figures on paper is not following what is instructed by islamic teachings and the basic laws of various types of muamalah are permissible until arguments are found that prohibit them. keywords : islam, business ethics, profit management introduction in practice, profit information can influence users' behavior of financial statement information, particularly investors and creditors. investors and creditors need this profit information as a basis for decisions on the rate of return on their invested capital (kurniasih, 2020). because of financial reports' enormous benefits, a rule was formed in the financial reporting process called generally accepted accounting principles (gaap). gaap is a framework of guidelines consisting of accounting standards and other sources supported by applying legal (juridical), theoretical, and practical accounting practices (umam, 2020). the purpose of establishing pabu as a rule in financial reporting is to unif orm the financial reporting process, along with the results in the form of financial reports on every business entity in a country, so that it can simplify the auditing process for the fairness of its reporting (prasetyanti, 2020). another objective is to measure the level of comparability between the financial statements of one business entity and another so that it shows the comparability of their financial performance levels (rachmawati, 2020). with the application of gaap by every business entity, it is expected that the resulting financial statements will be of high quality. the high quality of financial reports can be seen from the qualitative characteristics that support them (mardian, 2015). the indonesian institute of accountants states that there are four main qualitative characteristics of financial statements, namely understandable, relevant, elastic, and comparable. at a normative level, pabu can indeed assure the quality of financial reports issued by business entities. but at a practical level, accounting standards (as an aspect of gaap) have limitations that can make financial statements less (reliable) (maghfur, 2017). limitations of financial reports, in practice, cause problems with for-profit management activities by company management on their financial statements. profit management aims to maximize managers' * copyri ght (c) 2020 budim an this work is licensed under a creative commons attribution-sharealike 4.0 international license. http://journal.uinsgd.ac.id/index.php/ijik mailto:budiman@uinsgd.ac.id https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 2: 95-104 profit management and islamic business ethics budiman │ 96 issn 2302-9781 (online) utility and tends to benefit themselves (managers) by influencing the financial reporting process (ujiyantho, 2007). practices carried out to influence profit figures can occur legally or illegally. to make this profit, it often impacts income for management, so that management affects profit figures which causes a decrease in the quality of the company's financial statements (purnama, 2020). the decline in the quality of financial reports is the main impact resulting from the absence of profit management and the other effects. a company's progress and reputation must be demonstrated by actual performance, not merely by playing with numbers (sulistyanto, 2008). the best way is to publish a series of annual profit and loss reports and not a series of flattened stories. this study discusses earnings management in terms of islamic ethics, intending to present the islamic ethical view of profit management (purnama, 2020). an ethical perspective on an action or business activity is very important because business ethics can be used to align the strategic interests of a business or company with the demands of morality. business ethics can also change public awareness of a trade by providing a new understanding or perspective, namely that business is not separate from ethics (yuliza, 2020). business ethics concerning islamic teachings means a thought or reflection on morality that limits its frame of reference to an organization's conception in economics and business based on islamic teachings. islamic business ethics regulates good or bad, fair or inappropriate, or permissible or not human behavior in business activities both within the scope of individuals and organizations based on islamic teachings. in this case, this study will try to look at the morality / normative aspects of profit management, namely whether profit management is an act of good or bad, fair or inappropriate, or allowed orprohibited according to islamic teachings. research method the research design used the literature review method. the type of data used in this research is documentary data. at the same time, the source of the data obtained is secondary data. after the data obtained has been collected, the next step is to analyze the data. in conducting this research, the data analysis method used is a qualitative method with the following steps: (1) reviewing some references from books and scientific journals on profit management and islamic business ethics; (2) making interpretations or interpretations; and (3) concluding. results and discussion islamic economics emerged around the 1970s. then the growth and development in the 21st century are very fast and very phenomenal. signs of change can be seen easily because the transition is "institutional" or "institutional growth" (atmaja, 2020). everywhere, economic institutions appear with the addition of the word "sharia." call it sharia commercial bank ( bus), islamic banking (ib), sharia rural banks (bprs), sharia accounting, sharia insurance, sharia pawnshops, sharia capital market, jakarta islamic index (jii), sharia mutual funds, sharia bonds, sharia cooperatives (kopsyah) and others. he said this indicated the substance of the aim of establishing the institution, namely "islamization of the economy and financial mechanisms." in reality, the addition of the word "sharia" is inevitable and has become a trend (kalbuana, 2020). regardless of whether this trend is good or bad, it needs to be reminded that such designations should rely on the awareness that the appointment is not a necessity but a trend adjustment. for example, the economic instruments "mudaraba" and "musyarakah" existed long before islam, but there was no addition "sharia or islam" to these instruments. the prophet's sunnah also never refers to the term "sharia international journal of islamic khazanah, vol. 10 no. 2: 95-104 profit management and islamic business ethics budiman issn 2302-9781 (online) 97 │ / islamic trading," even though it is known that there is a ribawi type of trade (putra, 2020). islamic scholars up to ibn khaldun did not use the "additional designation of islam / sharia" in their knowledge disciplineeven though the economic concept of ibn khaldun was used as the basis for the islamic economy, which emerged at the end of the 20th century and developed rapidly in the 21st century (dewangga, 2020). indeed, there is a lot of information from the koran that touches economic problems, explicitly or implicitly. according to islam, how to buy and sell that is good and legal, borrowing and borrowing with valid contracts to prohibit usury in the economy. everything is th oroughly discussed in islamic law and sharia (said, 2017). in islam, the role model and role model in applying islamic economic law is the prophet muhammad (sulistia, 2020). islamic economic law must adhere to islamic sharia and will be thick with islamic creeds. the sharia/islamic economic system allows humans to be able to fulfill their daily needs honestly without overdoing it and helping each other, so it is hoped that by running an islamic economy, humans can find loyalty and authenticity in islam, which is expected to provide prosperity for all humans, very right with the goal of islam, namely islam was sent down for creatures on this earth to be safe and prosperous (hassan, 2018). therefore, if someone says the term "sharia financial management," then the meaning is a financial managerial activity to achieve goals by paying attention to compliance with sharia principles (islam, 2020). furthermore, planning, organizing, implementing, and controlling related to sharia finance is described as including the following: (1) every effort in obtaining assets should pay attention to methods that are following sharia, such as commerce/sale and purchase, agriculture, industry. , services; (2) the object cultivated is not prohibited; (3) assets obtained are used for things that are not prohibited/changeable, such as buying consumer goods, recreation, and so on—used for items that are recommended/sunnah such as infaq, waqaf, sadaqah—used for things that are required, such as zakat (abdullahi, 2017). in terms of wanting to invest money, you must also pay attention to the principle of money as a medium of exchange, not as a traded commodity, it can be done directly or through intermediary institutions such as islamic banks and islamic mutual funds (mohammad, 2018). ethics in islamic financial management discussion of ethics in islamic financial management cannot be separated from islamic teachings' values as a whole. therefore, the following shows a mapping of the position of sharia financial or economic management in the structure of islamic teachings. from the figure 1, it can be seen that financial management or sharia economics is also related to rational economic aspects as the focus of conventional economics. so that islamic value is not an aspect that is completely separate from the sensible part of economic reality. the two are closely related. therefore, we understand that islamic financial or economic management is also said to realize economic motives/principles, namely achieving the maximum profit with the smallest amount of energy, even if it is not absolute, as is the practice of these economic motives reality. the method of economic motives can strongly or even negatively impact and oppress fellow human beings. however, for some people globally, the financial explanation is not a fundamental law in human endeavor because there is a "world view" as islam has become a living and real force (kurt, 2020). as a country where most of the population adheres to an islamic worldview with the tradition of infaq sadaqah zakat (as an example of generosity/altruism), the worst impact of that economic motive does not occur (murphy, 2020). international journal of islamic khazanah, vol. 10 no. 2: 86-96 profit management and islamic business ethics budiman │ 98 issn 2302-9781 (online) figure 1: financial management in sharia economics business ethics as a set of values about good, bad, right, and wrong in the business world are based on the principles of morality (kurt, 2020). in another sense, business ethics means a set of principles and norms which business people must uphold in their transactions, behavior and relationships in order to achieve business goals safely. ethics in islamic thought is included in practical philosophy along with politics and economics. talk about how ethics vs morals should be. morals are the same as the good and bad values of every human action, ethics is the same as the study of good and bad. in the discipline of philosophy, ethics is often equated with moral philosophy. islamic ethical theory must be derived from religious principles. ethical theory which has religious origin will not lose its theoretical substance. faith determines actions, belief determines behavior. the core metaphysical perspective is not d ifferent from the religious perspective. the main substance of the investigation of ethics in islam, among others: (1) the nature of right and wrong; (2) the problem of free will and its relationship with god's omnipotence human responsibility; and (3) god's justice and the reality of his justice in the next day. various western ethical theories can be seen from an islamic point of view as follows: theology-utilitarian in islam: "individual and group rights are important" and "responsibility is an individual" (hasbi, 2020). islamic ethics has axioms, namely: (1) unity; the islam as a comprehensive way of life aqidah syari’ah akhlak mu’amalah ibadah special right public right criminal laws civil laws interior affairs administrative finance constituency international relation venture cap mortgage banking insurance leasing international journal of islamic khazanah, vol. 10 no. 2: 86-96 profit management and islamic business ethics budiman issn 2302-9781 (online) 98 │ concept of monotheism, socio-economic and political aspects and nature, all belong to allah, the vertical dimension, avoid discrimination in all aspects, avoid unethical activities; (2) equilibrium; fair concept, horizontal size, honest in transactions, not detrimental and not disadvantaged; (3) free will; freedom to contract but refuse laizez-fire, because the lust of anger tends to encourage violations of the responsibility system, humans must be responsible for their actions; and (4) benevolence (benefit/kindness); ihsan or activities must be useful (zulni, 2020). good ethics or noble morals are not acquired and formed by themselves. still, there are other factors besides the worship factor above, as stated by the islamic business ethicist from america, rafiq issa berkun, that individual ethical behavior can be influenced by three factors (suhanda, 2020), namely: interpretation of the law the law will live and be believed to exist if it is beneficial for humans. when the law conflicts with human interests, it can endanger its existence and will not be obeyed. interpretation of a law will tend to be based on value standards. organizational factors without a society, the personality of an individual cannot develop. likewise, with the moral aspect, the moral values that are owned are more of something that is obtained from outside (the environment), it will record every activity that occurs in the background, which will gradually show patterns of behavior for life in the future (sulaiman, 2020). individual factors and situations things that fall into the category of individual factors include one's inner experience, which is also a factor for forming ethical behavior. situation factors contribute significantly to the formation of a person's moral behavior. in simple terms, studying ethics in business means learning about what is good/bad, right/wrong in the business world based on morality's principles. the study of business ethics sometimes refers to management ethics or organizational ethics. business ethics can mean thinking or reflecting on the character in economics and business. merging ethics and business can mean implementing religious norms for the business world (caniago, 2020). an ethical business is a business that has a sincere commitment to maintaining existing social contracts. the social cont ract is a promise that must be kept. morality here, as mentioned above, means good/bad, praiseworthy/despicable, right/wrong, fair/inappropriate, proper/inappropriate aspects of human behavior. in the study of islamic business ethics, the adjective arrangement above is added with halal-haram, as pointed out by husein sahatah, where he describes several ethical business behaviors (akhlaqul al islamiah) wrapped in dhawabith syariah (sharia boundaries) or general guidelines. islamic business is a series of business activities in various forms that are not limited to the number of ownership (goods/services), including profit, but are limited in obtaining them and using their assets due to halal and haram regulations (kusuma, 2020). profit management managers have the flexibility to choose between several alternative ways of recording transactions while choosing options that exist in the same accounting treatment. this flexibility, which is intended to enable managers to adapt to various economic situations and describe the true economic consequences of international journal of islamic khazanah, vol. 10 no. 2: 86-96 profit management and islamic business ethics budiman │ 99 issn 2302-9781 (online) these transactions, can also influence the level of income at a certain time to benefit management and stakeholders. this is the essence of profit management, which is the ability to "manipulate" the available options and make the right choices to achieve the expected profit level. schipper sees profit management as a deliberate intervention in the external reporting process to obtainsome personal gain. profit management occurs when managers use judgment in financial reporting and preparation of transactions to modify financial reports, thereby misleading stakeholders about the company's economic performance or to influence contract-related outcomes that depend on the accounting figures reported. profit management is the selection of accounting policies to achieve specific goals (perawati, 2020). motivations that underlie profit management fall into three groups: first motivation from the capital market as indicated by stock returns, secondly the explanation for contracts which can be in the form of debt contracts and management compensation contracts, and the third is regulatory motivation. profit management occurs when managers use their judgment in financial reporting and transaction structures to modify financial statements to mislead some stakeholders about the state of the company's economic performance or influence contractual results that depend on reported accounting figures. the above definition focuses on applying considerations in financial statements (a) to mislead stakeholders who do not or cannot carry out profit management and make financial reports more informative for their users. therefore, there are both good and bad sides to profit administration; (a) the downside is the cost created by the misallocation of resources, and (b) the bright side is the potential for increased management credibility in communicating personal information to external stakeholders and improving decisions on resource allocation. there are financial statements that can be targeted for-profit management, namely: (1) accounting policies. a manager's decision to apply an accounting policy that a company must apply, namely between using to account earlier than the stipulated time or postponing it until the time the procedure takes effect; (2) income. by accelerating or delaying recognition of income; (3) costs. regard as an expense (expense) or consider as an amortize or capitalize of investment. the reasons for-profit management are: (1) profit management can increase shareholders' trust in managers. profit management is closely related to the level of profit acquisition or business performance of an organization, and this is because the level of profit or profit is associated with managing the account and also the size of the bonus that the manager will receive; (2) profit management can improve relations with creditors. companies that are threatened with a default cannot fulfill their debt payment obligations on time, and companies try to avoid this by making policies that can increase revenue and profit. thus, it will provide a relatively good bargaining position in negotiations or debt rescheduling between the creditor and the company. managers can carry out profit management in the following ways: (1) managers can determine when to do profit management through their policies. this is usually associated with all activities that can affect cash flow and profit, which is the managers' authority; (2) the manager's decision to apply an accounting policy that a company must apply. namely, between implementing early or postponing until the policy comes into effect; (3) managers' efforts to change or change a particular accounting method from the many available and recognized accounting methods by existing accounting bodies (gaap). the factors that influence profit management include (1) hypothesis of the bonus plan. simultaneously, companies with bonus plans tend to use accounting methods that will increase current income; (2) debt to equity hypothesis. whereas in companies with a large debt to equity ratio, the company manager tends to use accounting methods that will increase revenue or profit; (3) political cost international journal of islamic khazanah, vol. 10 no. 2: 86-96 profit management and islamic business ethics budiman issn 2302-9781 (online) 100 │ hypothesis. whereas in large companies, whose operating activities touch most of the public, they tend to reduce reported profits. based on certain motivations and interests, profit management through accrual management is not the same as profit manipulation. earnings management is carried out to fulfill management's interests by exploiting accrual accounting policies' inherent weaknesses and is still within the corridor of generally accepted accounting principles. meanwhile, earnings manipulation is a violation of generally accepted accounting principles to produce the company's financial performance following the manager or company's interests. suppose profit management is carried out on the basis of sound managerial considerations or through the selection of accounting methods and procedures within the limits permitted by accounting standards. in that case, profit management is not an act of fraud, even though profit management in these ways can influence stakeholder decisions. we also assume that humans generally do not agree that the motive is carried out purely and absolutely, regardless of morality. homo economicus, namely humans who always act according to economic reasons, only exist in theory. economic principles according to normative econom ics cannot happen absolutely. in this case, the economic rationale in society is the financial motive according to positive economics. in reality, in society, the economic rationale is manifested by various modifications or changes that are often caused by multiple factors or multi-dimensional human beings. so it is necessary to distinguish between economic motives according to normative economics and positive economics. according to positive economics, the financial explanation (homo economicus) is not much different from the economic justification in understanding the mainstream islamic islamic school (homo islamicus). therefore, here will be reformulated economic motives following sharia to complement the normative economic formulation of mainstream islamic schools of thought. that in essence, the pursuit of profit is not a foreign business consideration in a strong islamic society. because we all accept that the goal of business is to make a profit, so anything that distracts from obtaining a profit, of course, must be avoided. this is a human effort to seek allah swt's superiority in the world, as in the al-qur'an verse of the letter al-qashash verse 77. however, in islam, business actions based solely on economic principles are highly criticized by honest muslims. even if the business is for profit, even if it has been done voluntarily, it is still not justified if it violates rules or general knowledge, including knowledge about general/fair prices; for example, the behavior of increasing the cost of an item to a newcomer and to people who are usually in the area, giving a cheap/reasonable price. the al-qur'an states that it is related to the wrong economic motive because it merely pursues material gain and 'worldliness,' surat hud verses 15-16. the economic motive/principal results from a reasonable human understanding in meeting his material needs, not a pure western capitalism formula. so supposing that the problem is solved by blaming western capitalism is wrong even though the economic motive is inherent in intelligent human beings. because the nature of the financial explanation works according to the measures of reason or ratio. meanwhile, the balance accepts only values that can be measured and weighed "quantitatively." so that the economic principle/motive measures results and costs in terms of "money," that is, by numbers which are prices that can be compared and calculated. the process of the origin of the formulation of economic motives is evident, namely arising from the behavior of a person or a society in meeting the material needs of another person or organization. in that effort, goods or services must be purchased from other people or communities. for this purchase, money is needed as a measuring tool / measuring price and a medium of exchange. there is an understanding of economic principles that use quantitative measures and, in the last process, in the form of money as a tool to measure the value of something, especially assessing it international journal of islamic khazanah, vol. 10 no. 2: 86-96 profit management and islamic business ethics budiman │ 101 issn 2302-9781 (online) compared to costs. if the result exceeds the cost, a profit is obtained. if the product is less than the price, there will be a loss. but there is another fact that we also acknowledge and do; if we walk according to nature, human life's needs cannot always be measured in terms of money. human beings basically cannot accept/do not allow themselves to be valued in money. so that goods which for someone has a high value when measured in terms of money, for others can have absolutely no price. an example of a seriously ill person is willing to spend any amount of money for his recovery. an art enthusiast can pay any cost or pay any amount of money to get a painting that catches his eye. meanwhile, people who do not like art will not be willing to do it, even at a lower price. the habit of stating something cheap or expensive, profit or loss according to the size of money, causes us to forget another fact that the human need for that person is not objective-quantitative but subjective-quantitative. therefore, money cannot be used to assess and measure human needs. hungry people cannot be satisfied with foods that are "expensive" but not filling. the criterion is not the price in money but which one can better satisfy needs. furthermore, the implementation of economic principles quantitatively experiences difficulties and even fails to have because there is the fact that humans want to be judged and treated according to their personality as subjects. because the implementation of these economic principles deals with humans who have multi dimensions: psychological, religious, cultural, political, and others and reject treatment if they are considered an object. also, many economic principles in their implementation fail because they are disturbed and do not or cannot fully achieve their goals because of the prevailing customs or beliefs that prevent them. often also good plans, which are following economic principles, in practice deviate from their goals and are even the opposite of that good goal, such as the existence of government efforts to protect people's businesses and ensure the running of the law, in practice, civil servants are not protectors, instead became a bully for the people. instead of being an enforcer, he is a destroyer of the law. although there have been many violations and deviations from economic principles, this does not diminish the fact that the financial code is to work following human nature as long as humans are intelligent. the islamic economic system occupies an intermediate position between the liberal economic system and the social economic system. it is clear that while islam recognizes the profit motive, it also binds the explanation with moral, social, and temperance conditions. the islamic economic system (sei), if followed and implemented, is a harmonious balance (harmonious measure, author) between the interests of individuals and the interestsof society. thus, according to my conclusion, the economic motive following sharia / islam is to seek material gain efficiently and other right/ethical methods that lead to benefits in the present life and the life after death. so that saving costs in achieving large profits is justified because it is in the form of efficiency. meanwhile, islam does not prohibit efficiency/savings. what islam forbids is stingy and wastefulness. the correct methods are formulated according to revelation as well as a human experience in their economic life. back in the economic life of the company, financial management problems are very complex. of the many reasons, there are ethical causes, namely those that arise from the company's violation of ethics within certain limits of size and significance concerning financial management. the company is hampered in achieving its business goals; however, this does not mean that full compliance with ethics will automatically increase its profitability. this we admit. however, we also acknowledge that violations of financial management ethics can interfere with achieving a company's financial management goals, even international journal of islamic khazanah, vol. 10 no. 2: 86-96 profit management and islamic business ethics budiman issn 2302-9781 (online) 102 │ thwart them. this happens because the company's financial management uses ethical people as one of its production factors. human needs are not just material needs. moreover, human material needs are understood as individual material needs. this theory is wrong. because in addition to material needs in a narrow and broad sense, humans also have socio spiritual and cultural needs. however, it should be noted, in practice, no company that pursues profit ignores ethics/morality completely / absolutely. however, the occurrence of economic inequality is due to violations of basic ethics related to social life, such as corruption and breach of promises. based on the view of the company's human economy, here are formulated benchmarks/indicators of success in financial management following islam in the form of processes and results in the embodiment of the values that emerge in the corporate environment. as an initial description, below are mentioned the general importance in the company's business environment (stakeholders and concerned), which are following islam and must be applied in conjunction with financial management practices and other disciplines. these values are as follows: first, obtaining profits in the right way and without causing damage, including the market economy system (hud: 15 -16). second, the balance (equilibrium) between the fulfillment of stakeholders' material and spiritual needs (surat al -qashas: 77). third, high trust, keeping promises, and "adequate" income sharing are well received and not detrimental. the three cannot be separated in the company's financial management (qs. an-nisa ': 58, 59, 84; ash-shura: 38; ali-imran: 159 and about keeping an-nahl's promise: 92, 94). in fostering stakeholders' and shareholders' trust, the quality of confidence in management can be measured by its attitude in dealing with strategic dilemmas and risky situations. fourth, generosity towards people who are weak and oppressed economically. (surah adz-dzariyaat: 19; as-sabaa: 31; al-baqarah; 254, 261, 275; ar-ruum: 39; at-taubah: 60). conclusion based on this research, related to islamic business ethics and profit management, researchers have an interpretation that: (1) the behavior of a manager towards profit management is done by manipulating profit figures on paper; this is not following what is guided by the teachings of islam; (2) if the financial statements are reported as is and do not deviate from what has been stipulated by the prevailing regulations or islamic religious teachings, profit management will not generate controversy among several parties; (3) good profit management can be done utilizing good operations management, for example, production management, financial and investment management, marketing management, or other field management; (4) whereas the basic law of various types of muamalah is permissible until an argument against it is found. reference abdullahi, s. i. 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(2020). analisis faktor fundamental dan non -fundamental terhadap beta saham syariah perusahaan di jakarta islamic index (jii). syiar iqtishadi: journal of islamic economics, finance and banking, 4(2), 118-132. sulistyanto, s. (2008). manajemen laba (teori & model empiris). jakarta: grasindo. ujiyantho, m. a., & pramuka, b. a. (2007). mekanisme corporate governance, manajemen laba dan kinerja keuangan. simposium nasional akuntansi x, 10(6), 1-26. umam, m. k. (2020). dinamisasi manajemen mutu persfekti f pendidikan islam. al-hikmah: jurnal kependidikan dan syariah, 8(1), 61-74. yuliza, a., & fitri, r. (2020). pengaruh beban pajak tangguhan dan perencanaan pajak terhadap praktik manajemen laba. akpem: jurnal akuntansi keuangan dan akuntansi pemerintahan, 2(1), 1-5. zulni, d. a., & achiria, s. (2020). implementation of islamic business ethics in digital wallet: literature review approach. ekbis: jurnal ekonomi dan bisnis, 3(1), 232-241. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 11 no. 2: 78-89 doi: 10.15575/ijik.v11i2. 12483 *copyright (c) 2020 doly andhika and ni made sumaryani this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: may 1 2021; revised: juny 19 2021; accepted: juny 26 2021 terrorism and jihad in islamic perspective doly andhika putra1*, ni made sumaryani2 1department defense management, indonesia defense university, indonesia 2department asymmetric warfare, indonesia defense university, indonesia *corresponding author e-mail: doly17andhika@gmail.com abstract being the most discussed issue in various parts of the world (including indonesia), terrorism is considered contrary to humanitarian understanding, which causes losses, both economically, politically, and psychologically. the issue of terrorism has recently become a hot topic of public discussion. the reason is that terrorists massively use the word jihad as a justification for their actions. this article uses a descriptive qualitative approach as the primary writing approach. in-depth search for various literature appropriate to the discussion of jihad and terrorism from an islamic point of view. religion is one of the motivations for a person to join a terror group. religion is one reason that encourages the emergence of terrorism due to the oppression that occurs in religion in a specific country. call it syria, which is famous for its wars; from there, terrorist groups spread to indonesia by igniting the spirit of jihad as citizens who share the same religion share the same fate. after a deeper investigation, the jihad often campaigned by terror groups is not like jihad from an islamic point of view. keywords: terrorism, jihad, islam introduction terrorism is an issue that is widely discussed in various parts of the world, including indonesia. terrorism is considered contrary to the understanding of humanity that causes harm, both economically, politically, and psychologically. the issue of terrorism has recently become a hot topic of public discussion. the form of acts of terrorism that appear is very surprising and far from acts of terrorism in general. the most shocking story begins with the suicide bombing carried out by one family in three churches (gki diponegoro, santa maria church, and pentecostal church) in surabaya in may 2018 which became the public spotlight. this family is suspected to be a network of jamaah ansharud daulah (jad) (surpi et al., 2019). in 2021, indonesia was again shocked by the explosion of a suicide bombing in front of the makassar cathedral church on sunday, march 23, 2021, which was suspected to be a married couple who had only been married a few months. (abdullah, 2021). not enough with the action in makassar, on wednesday, march 31, 2021, another terrorist attack took place at the indonesian national police headquarters (police headquarters). a woman carried out the perpetrator of the attack on the national police headquarters with the initials za. national police chief general listyo sigit prabowo stated that the character of terror carried out by the perpetrator was a lone wolf or terror acts carried out individually or alone. in addition, za is considered to have been exposed to the ideology of the islamic state of iraq syria (isis) seen from his social media accounts (thohirin, 2021). the two acts of terrorism that co-occurred as mentioned above refer to the same goal, namely jihad as the highest practice towards heaven as written in the will left by the perpetrator for his family. the rise of acts of terrorism in the last few decades has created a negative stigma among indonesian people. in addition to terrorist actors who claim to be muslim, they also claim that their actions are a manifestation of jihad fisabilillah, which is a struggle against injustice and oppression experienced by muslims. https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ mailto:doly17andhika@gmail.com ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) │ 79 several previous studies on terrorism and jihad, such as the research conducted by majid (2014), aimed to examine terrorism in muslim groups, which include the nature of terrorism, terrorism from an islamic perspective, and muslim groups that are considered terrorists, asmara (2016) conducted a study to examine the apparent difference between jihad and terrorists, where jihad is considered the root cause of terrorism due to misunderstandings about religion, and naharong (2013) conducted research intending to elaborate on religious/holy terrorism or new terrorism according to several scientists. to cover some of the shortcomings in previous research, this study will discuss more deeply one's motivation to become a terrorist, the islamic view of jihad, and the popularity of jihad as a justification for acts of terrorism. currently, jihad is a sensitive issue that is often associated with terrorism. for people who do not understand islam's teachings, it will be easy to confuse the terminology between the meaning of jihad and acts of terrorism just by looking at some militant groups who use jihad as a protector and justification for their activities. research method this article is the result of research using a descriptive qualitative approach model as the main writing approach. descriptive qualitative research is a research method that is usually used to examine objective natural conditions where the researcher acts as a key instrument (sugiyono, 2008). the data used in this research is secondary data in the form of a literature study. the literature study was carried out by searching for various literature that matched the discussion on jihad and terrorism from an islamic point of view. this search process begins with an online search for journals in various journal databases and websites through google and google scholar search engines. in addition, offline searches of books, printed journals, and policy documents were also carried out. this search focused on literature published in 2000-2021. the research results are then reduced and taken that are in line with the research topic as reference material in this writing. results and discussion result motivation to become a terrorist terrorism is synonymous with the word 'terror,' which means activities that create fear, horror, or cruelty by a person or group. the absence of a uniform definition according to international law regarding terrorism causes different definitions of each country based on its national law to regulate, prevent and combat terrorism. based on article 1 paragraph (2) of law number 5 of 2018, terrorism is defined as an act that uses violence or threats of violence that create an atmosphere of terror or widespread fear, which can cause mass casualties and cause damage or destruction to objects. strategic vital, environmental, public facilities, or international facilities with ideological, political, or security disturbance motives. yosua praditya stated that terrorism could be described through 3 keys, namely (1) having committed acts of violence, (2) having political aims, and (3) having the intended target audience (praditya, 2016). terrorism as a social phenomenon has developed from time to time. the terrorism movement in indonesia, with its increasingly widespread and varied objectives, strategies, motivations, targets, and methods, makes it a crime against human peace and security (junaid, 2013). the acts of terrorism that occurred in indonesia from 1981-2021, namely: ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) 80 │ 1. the hijacking of garuda indonesia flight 206 on march 28, 1981; 2. the borobudur temple bombings on january 21, 1985; 3. the bombing of the philippine embassy on august 1, 2000, bombing of the malaysian embassy on august 27, 2000, bombing of the jakarta stock exchange on september 13, 2000, christmas eve bombing on december 24, 2000, in several cities in indonesia; 4. santa anna church and hkbp bombings on july 22, 2001, plaza atrium senen jakarta bombings on september 23, 2001, bombings of kfc restaurant in makassar on october 12, 2001, bombing of australian schools in jakarta on november 6, 2001; 5. new year's bombing on january 1, 2002, bali bombing i on october 12, 2002, bombing of mcdonald's restaurant in makassar on december 5, 2002; 6. the bombing of the police headquarters complex in jakarta on february 3, 2003, bombing of soekarno-hatta airport on april 27, 2003, bombing of jw marriott on august 5, 2003; 7. the palopo bombing on january 10, 2004, the bombing of the australian embassy on september 9, 2004, the bombing of the immanuel church in palu on december 12, 2004; 8. two bombs exploded in ambon on march 21, 2005, tentena bomb on may 28, 2005, pamulang bomb in tangerang on june 8, 2005, bali ii bombing on october 1, 2005, palu market bomb on december 31, 2005; 9. the jakarta bombing on july 17, 2009; 10. shooting of civilians in aceh in january 2010, cimb niaga bank robbery in september 2010; 11. cirebon bombing on april 15, 2011, gading serpong bombing on april 22, 2011, solo bombing on september 25, 2011; 12. solo bombing on august 19, 2012; 13. poso police bombing on june 9, 2013; 14. bombing and shooting at each other in jakarta on january 14, 2016, suicide bombing at the surakarta city police headquarters on july 5, 2016, suicide bombing at the st. joseph catholic church, medan city on august 28, 2016, molotov cocktails in front of the ecumenical church samarinda city on november 13, 2016, molotov cocktails at vihara budi dharma singkawang city on november 14, 2016; 15. pot bomb in kampung melayu on 24 may 2017, pot bomb at pandawa park cicendo bandung on 27 february 2017; 16. hostage of members of brimob and densus 88 by 156 terrorism convicts on may 8, 2018, surabaya bombing on 13-14 may 2018, jad attackers to riau police headquarters on may 16, 2018; 17. the sibolga bombing on march 12, 2019; and 18. the makassar bombing on march 28, 2021, and the attack on the national police headquarters on march 31, 2021. ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) │ 81 figure 1. acts of terrorism in indonesia 1981-2021 source: processed by researchers (2021) based on figure 1, the terrorism events from 1981-2021, the suicide bombers committed by women and children only occurred in may 2018 and march 2019. the appearance of women and children as terrorists certainly triggers a polemic, so it is necessary to know what motivates someone to become a terrorist. salahuddin wahid stated several reasons that motivate someone to become a terrorist, including religion, ideology, fighting for independence, freeing oneself from injustice, and certain interests (mareta, 2018; qotadah & achmad, 2021). the head of sub-directorate for community development of the directorate of deradicalization of bnpt, solihuddin nasution, stated that the root of the problem of radicalism and terrorism was triggered by several factors, namely revenge, hatred, injustice, social inequality, poverty, discriminatory policies, ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) 82 │ ideology/understanding, and misunderstanding of religious teachings (nasution, 2018). some of the dominant motivations that encourage someone to become a terrorist in indonesia (surpi et al., 2019), namely: religious reason almost all of the terrorist incidents in indonesia in islam, such as jamaah islamiah, katibah nusantara, isis, and so on, have earned indonesia the title of "terrorism nest" in asean (liputan6, 2012). religion is one reason that encourages the emergence of terrorism due to the oppression that occurs in religion in a certain country. call it syria, which is famous for its war. from there, terrorist groups spread to indonesia by igniting the spirit of jihad as citizens who share the same religion, share the same fate, and share the same fate. so that the countries with the largest muslim population sympathize and support the movement of their brothers and sisters in syria. it is the same with the reasons behind the bombings that occurred in bali and several churches on christmas eve, which were carried out as an effort to retaliate against the savagery of the zionist israel and america against muslims both in palestine, afghanistan, somalia, kashmir, chechnya and so on (m. z. mubarak, 2015). ideological reason ideology determines how terrorist members see the world around them and identify enemies by providing explanations and justifications for why certain people or institutions should be attacked (naharong, 2015). khadduri said that in islamic discourse, many people associate the ideology of terrorism with the doctrine of jihad, which in christianity is equated with a crusade (z. mubarak, 2012). terrorism in indonesia tends to adhere to the caliphate ideology and overrides the pancasila ideology as the state ideology. freeing yourself from injustice freeing oneself from injustice is a significant thing that motivates a person to become a terrorist. in this case, all parties feel that they are victims, so it is necessary to carry out movements to demand justice from the government. this condition makes a person anesthetized by the proclamations of jihad on social media, especially those that are against the government. in other words, the people who are interested in becoming terrorists are those who are not in line with the government. certain interests elements of certain interests that motivate someone to become a terrorist can be in the form of political interests against certain governments or revenge from the descendants of terrorists where the spirit of jihad has been passed down in them, which triggers more violent acts of terrorism. in this case, the motivation of the descendants of terrorists is the spirit of jihad and revenge because their parents were killed on the grounds of sentencing the perpetrators of terrorism. discussion the problem of transmitting radicalism which refers to acts of terrorism, is caused by injustice and feels the most victimized, so it is necessary to find people who share the same fate as themselves to fight the government. weak conditions like this are very likely to accept radical doctrines obtained through the mass media (lestari, 2021). so that someone feels he has found a friend who shares the same fate as him ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) │ 83 so that he joins to find his identity. in taking the path of terrorism, a person will experience several phases, namely sympathizers, supporters, collaborators, recruits, cadres, and leaders. figure 2. terrorism phase source: (hassan, 2011) figure 2 shows the phase, sympathizers, supporters, and collaborators are referred to as the support base for the occurrence of acts of terrorism. meanwhile, recruits, cadres, and leaders are terrorist groups where the anti-ideological doctrines of pancasila have been fixed in their minds. they are the ones who work in ideological propaganda to influence others to join. jihad in islam understanding jihad requires a thorough and deep meaning. jihad has a very broad meaning. currently, the concept of jihad still raises differences of opinion. in the qur'an, there are words of war and suggestions for doing so, but we must first examine what is meant by jihad in islamic teachings and what reasons allow a muslim to fight. in the big indonesian dictionary (kbbi), jihad has meanings, namely: efforts with efforts to achieve goodness, serious efforts to defend islam at the expense of property, soul, and body, and holy war to defend islam against infidelity. (tim redaksi kamus besar bahasa indonesia, 2008). the book of al-fiqh al-muyassar states that jihad is to exert all abilities and strength in fighting the disbelievers and against them. in lisan al-‘arab, ibnu mandzur explains that jihad is fighting the enemy by devoting all abilities and energy to words, deeds, or everything capable. according to sami'un jazuli, quoting al-kasami suggests jihad as an effort to mobilize all potential and strength to fight in the way of allah with wealth, property, and others (jazuli, 2005). meanwhile, according to hasan al-banna, jihad, as quoted by yusuf al-qardhawi, is a muslim obligation that continues until the day of judgment (alqardhawi, 1989). ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) 84 │ according to quraish shihab, who quoted ibn faris' opinion in the book mu'jam al-maqayis fi allughah, "all words consisting of the letters jim-ha'-dal, contain the meaning of difficulty or difficulty and are similar to it" (shihab, 1996). the commandment regarding jihad is mentioned in the quran 41 times. the orders regarding jihad were partly descended in the meccan period, and others came down in the medina period. verses about jihad in the mecca period are found in q.s an-nahl 38, q.s an-nahl:110, q.s alfurqan:52, q.s al-ankabut:6, q.s al-ankabut:8, q.s al-ankabut:69, q.s lukman:15, dan q.s al-an’am:109. while the verses regarding jihad in the medina period are found in q.s al-baqarah 218, q.s al-baqarah 273, q.s ali imran:142, q.s an-nisa:95, q.s al-ma'idah:35, q.s al-maidah 53, q.s al-ma'idah:54, q.s al-'anfal:72, q.s al-'anfal:74, q.s at-taubah:16, q.s at-taubah:19, q.s at-taubah:20, q.s at-taubah:24, q.s at-taubah:41, q.s at-taubah:44, q.s at-taubah:73, q.s at-taubah:79, q.s at-taubah:81, q.s at-taubah:86, q.s attaubah:87, q.s at-taubah:88, q.s at-taubah:91, q.s al-haj:78, q.s muhammad:31, q.s al-hujurat:15, q.s almumtahanah:1, q.s ash-shaf:11, q.s al-tahrim:9, q.s an-nur:53, q.s al-hajj:78, and q.s, fathir:42 there are differences between the jihad verses in the meccan period with the jihad verses in the medina period. among the characteristics of the makkah verse that is by the theme of jihad lies in the style of language that is strong, effective, varied, and reveals the basic principles of islamic teachings (darwazah, 2000). the jihad verses of the meccan period generally call for preaching and spreading islam among the quraysh tribal community so that the teachings of islam can be well received and being patient with actions that hurt muslims at that time. in the mecca period, the invitation to jihad did not mention the issue of war at all. meanwhile, the verses of the medina period call on the believers to face the enemy aggressively and oblige them to fight the unbelievers according to the conditions of the muslims at that time. at this time, muslims have been formed in an organized order so that a strategy is needed to defend themselves to realize a safe and peaceful islamic society. for a muslim, war is the last resort that can be done in upholding his religion after da'wah's path. because war has a very high risk, bloodshed from the muslims themselves and the opposing side (fattah, 2016). regarding the law of jihad, fiqh scholars agree that the law of jihad is obligatory. still, there are differences of opinion regarding the law of jihad between fardhu 'ain and fardhu kifayah. the majority of scholars hold the opinion that the law of jihad is fardhu kifayah. what is meant by fardhu kifayah jihad is that if some or a group of people have performed the obligation of jihad, then the obligation of jihad for others will fall. the legal basis that stipulates the law of jihad is contained in the words of allah q.s albaqarah: 216: "it is obligatory for you to fight, even though it is not pleasant for you. it may be that you dislike something when it is good for you, and it may be that you like something, but it is not good for you. allah is all-knowing, and you do not know" (indonesia, 2004). jihad can be done in various ways, such as with the heart, words, and deeds. islam is a religion that upholds compassion for fellow human beings. jihad is also not merely an invitation to war but also a call for monotheism and upholding allah's commands. the order of jihad aims to protect and defend oneself from the threats and challenges of the infidels in spreading the da'wah of islam. in the qur'an, there are words of war and suggestions for war, but we must first examine the meaning of war which is prescribed in islam. in the qur'an, allah only allowed muslims to fight as an act of defense to defend themselves and respond to persecution and attacks by infidels (asmara, 2016). this is contained in q.s al-hajj verse 39: ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) │ 85 "it has been permitted (to fight) for those who are being fought, because indeed they have been wronged, and indeed allah, the almighty, really helps them." (indonesia, 2004). in addition, the command regarding jihad in the form of war is also contained in q.s al baqarah verse 190: "and fight in the way of allah those who fight you, (but) do not transgress, because allah does not like those who transgress" (indonesia, 2004). yusuf qardhawi divides jihad into three levels. first, jihad against visible enemies. second, jihad faces satan's temptations, and third, jihad against lust (qardhawi, 2010). according to bahrun abu bakr (1986) in al-maraghi, there are four scopes of jihad: (1) war in the context of defending religion and its adherents to elevate the word of god, (2) combating lust, (3) jihad with property for good deeds. and (4) jihad against falsehood and defending the truth (fattah, 2016). meanwhile, ibn taimiyah in the book of zaad al ma'ad, jihad is divided into four parts, namely: (1) the lightest jihad, is fighting on the battlefield against enemies who want to destroy allah's religion; (2) jihad that is greater than that is jihad against hypocrites, namely those whose mouths are against the enemy but in action they unite with the enemy; (3) an even greater jihad, against the devil and demons who always deceive humans, and the fourth (4) the most terrible jihad is against oneself, which is against the bad will that is in ourselves (saidurrahman, 2012). muqatil ibn sulaiman introduces three meanings of jihad. first, jihad is a struggle with words, speech, and thoughts (jihad bi al-qaul). second, jihad by fighting and using weapons (al-qital bi al silah). third, jihad by working and trying (jihad bi al 'amal) (sulaiman, 2005). meanwhile, according to salih ibn abdullah al-fauzan, there are five goals in jihad, namely: jihad against lust, jihad against demons, jihad against those who commit immorality, jihad against hypocrites, and jihad against infidels (salendra, 2009). jihad trend in terrorism in the last few decades, news about acts of violence (terrorism) occupies the top news that grabs the attention of the indonesian people. the violence that takes the life of a person or group of people occurs in the form of attacks or in the form of suicide bombings. violence, conflict, bombings seem to be used as reasons to carry out jihad under the pretext of upholding the religion of allah. in the history of the movement in indonesia, the ideology of jihad emerged in tandem with the efforts to stem colonialism and imperialism by the west. the arrival of the west to the archipelago in the 16th century with the mission of gold, glory, and gospel immediately published feelings of hostility among the indonesian people. history records that the first sabil war in the archipelago occurred at the beginning of the 16th century ad when the portuguese christian kingdom, in 1511, carried out military aggression against the islamic kingdom of malacca, which sultan mahmud shah then ruled i (1488-1511 ad). the javanese war led by prince diponegoro and kyai mojo (1825-1830) carried the concept of jihad. likewise with the padri war (1821-1837) led by imam bonjol and the lampung war (1832-1833) led by imba koesoema. the sufi movement of the tarekat qadiriyah naqsabandiyah in 1888 in banten led by haji wasjid resulted from the anger of muslim farmers who experienced decades of oppression and forced cultivation. the aceh war, which occurred throughout 1873 until the early 20th century against the dutch, was one of the wars that carried the longest jihad concept in the indonesian struggle. jihad in the sense of war re-emerged in the 20th century after indonesia declared itself an independent nation to maintain independence from the dutch who tried to re-colonize. in the battle of ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) 86 │ november 10, 1945, muslims from various components, such as muhammadiyah and nu, united in the sabilillah and hezbollah armies led by kyai against the invaders to the last drop of blood (darajat, 2016). from the bali bombings on october 12, 2002, and october 1, 2005, to the bombing of the cathedral in makassar in 2021, the term jihad has re-emerged, so it is often quoted in various media to give context to the emergence of resistance movements carried out by some religious groups against religious groups. other. the terrorists who were caught claimed that their actions were jihad fi sabililah (jihad in the way of allah), and when they died, they hoped for martyrdom as the highest ideal. for some muslims, acts of violence, clashes, bombings, and the disappearance of other people's lives are used as a justification under the pretext of jihad to uphold the religion of islam. this causes a negative stigma that islam is a religion that legalizes murder in religious life. in general, acts of terrorism in muslim groups are carried out by islamic fundamentalist groups. for westerners, the term islamic fundamentalism is often exchanged with other terms, such as radical islam or islamic extremism. there are also other terms used, such as integrity, revivalism, or islamism. the term is used to indicate the symptoms of an islamic revival followed by militancy and fanaticism, which is sometimes very extreme. for this extremist group, the first requirement in achieving its goal is to overthrow the rulers of a country (national) or several countries (regional), take over power, and then establish an islamic state (majid, 2014). who is the main target of this terror attack? the targets of this movement are foreigners and followers of religions other than islam. these terrorists often argue that atrocities against muslims in other parts of the world can be avenged against foreigners or religious people other than islam in indonesia. therefore, the target of a bomb attack is a place that is considered to cause large numbers of victims, from foreigners and followers of other religions besides islam, such as churches, foreign embassies, to places that are considered immoral. any religious teachings never condone acts of terrorism. especially when religion is only a shield to carry out terrorism plans so that each recruitment of prospective terrorist members can be based on religious doctrine to make them believe that their actions are a sacred mission that can lead them to the blessing of their god (handoko, 2019). the identity of islam as a religion that brings mercy, safety, and peace, not only for muslims but also for adherents of other religions and even for the universe, has been tarnished by acts of violence by a group of muslims who use the label "jihad" to justify their actions (efendi, 2013). as a result, not a few parties consider that terrorism is part of islamic teachings. they equate jihad with terrorism. jihad and terrorism are two contradictory things. based on the understanding of jihad and terrorism that has been stated, it can be concluded that there are differences in understanding between jihad and acts of terrorism. jihad is the struggle of a muslim in the way of allah sincerely with full sincerity and hopes for goodness in this world and the hereafter. jihad is carried out by taking a good way to avoid actions that can harm and injure someone innocent and carried out with a certain code of ethics. according to hasan al-banna, the objectives of jihad by the shari'ah are: 1. to reject the hostility towards islam and the muslims by the polytheists, infidels, dissidents, and people who hold grudges against islam; 2. to strengthen the islamic da'wa so that it can reach those who have the right to know it; 3. to offer islam to the polytheists, the disbelievers, the wrongdoers, and those who have bad thoughts about allah; 4. to strengthen the religion and the shari'ah of allah; and ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) │ 87 5. to destroy systems contrary to the truth, which oppresses humans and denies human rights in human life (mahmud, 2001). meanwhile, an act of terrorism is an activity carried out by a person or group of people in the form of violence and brutality, full of threats. it tends to cause innocent victims, both property and life. terrorism is not procedural according to law and always takes the form of causing harm from various aspects and is vanity because it violates god's prohibition (mathar, 2009). what is the view of islam on acts of terrorism? in islam, acts of violence and unreasonable destruction are prohibited. even allah condemns those who make mischief on earth. this is by the word of allah in the qur'an surah al-maidah verse 33: "indeed, the recompense for those who fight against allah and his messenger and cause mischief in the earth is only that they are killed or crucified, or their hands and feet are cut off for reciprocity, or they are expelled from the land (where they live). an insult to them in this world, and in the hereafter they will have a great torment" (indonesia, 2004). in qs al maidah verse 33, it is very clear that islam forbids humans to make mischief on this earth. even allah threatens those who make mischief with the punishment of being killed or crucified or having their hands and feet cut off, or being expelled from the country where the perpetrator lives. at the same time, in the hereafter, they will receive a great punishment. the prohibition to persecute fellow human beings is also described in q.s al-a'raf verse 33: "say: "my lord only forbids abominable acts, both visible and hidden, and sinful acts, violating human rights without a just reason, (forbids) associating with allah with something that allah has not sent down evidence for and (forbids) making up do against allah what you do not know" (indonesia, 2004). the acts of violence committed by terrorists are not by the teachings of the islamic religion, which always upholds the value of togetherness and respect between human beings. islam never teaches its people to be rude to others even though they are non-muslims. all schools of jurisprudence reject all kinds of killing and destruction by terrorists. jihad can include war and spending wealth and all efforts to support allah's religion, struggle to control lust, and try to maximally carry out amar ma'ruf and eradicate evil and injustice (mutarom, 2016). so it is very unfortunate and concerning if, among the people who confuse the meaning of jihad and terrorists, it comes from the muslims themselves, which is ironic. there is no single religious teaching that encourages and encourages its followers to commit violence or acts of terror as islam has assumed so far (asmara, 2016). conclusion jihad is the duty of a believer to defend his religion. different understandings occur by some islamic movements, especially radical islam, by actualizing jihad as a form of violence. jihad and terrorism are significantly different. jihad is an activity that is carried out in the way of allah and must be carried out in a good and right way, avoiding harmful actions that can harm and injure a person, property, and the environment, defending individual and community rights, and realizing goodness. meanwhile, terrorism is a destructive movement and causes harm from various aspects, creates an atmosphere of terror or fear widely, and causes mass casualties. the act of terrorism is not by the demands of islam and is not justified by every religion. ijik, vol. 11 no. 2: 78-89 terrorism and jihad in islamic perspective doly andhika, ni made sumaryani issn 2302-9781 (online) issn 2302-9366 ( print ) 88 │ references abdullah, i. 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(2019). counter terrorism against the mindset of women and children perpetrator of terror: the study philosophical of success, time and bravery in overcoming terrorism in indonesia. in j. mahroza, s. aritonang, & r. a. g. gultom (eds.), proceedings 3rd indonesia international defense science seminar (pp. 117–126). indonesia defense university. https://doi.org/978-602-5808-48-7 thohirin. (2021, march). polisi dalami sebab za penyerang mabes polri do dari kampus. cnn indonesia. tim redaksi kamus besar bahasa indonesia. (2008). kamus besar bahasa indonesia. pusat bahasa. available online at:http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 11 no. 2: 90-102 doi: 10.15575/ijik.v11i2. 12428 *copyright (c) 2021 siah khosyi’ah et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: april 27, 2021 ; revised: may 21, 2021 ; accepted: juny 8, 2021 absolute competence in the fields of alms in the religious courts siah khosyi’ah1*, royhan aziz ghifari2, mohamad sar’an3, ah. fathonih4 1,2,3,4department of family law, faculty of sharia and law, uin sunan gunung djati bandung, indonesia *corresponding author e-mail: siah.khosyiah@uinsgd.ac.id abstract this research aims to investigate the absolute competence in the fields of alms in the religious court in indonesia. the method used in this research is normative juridical research with the type of prescriptive analysis of research, namely studying the purpose of the law, the values of justice, the validity of the rule of law, legal concepts, and legal norms. this research found that the case of alms has never appeared. it can happen because alms cases are resolved through non-litigation. the settlement of alms disputes has likely been completed up to the zakat management institution's level, and alms has become part of islam's teachings. it is necessary o cooperate with other institutions in resolving it legally. besides that, there is a need for legislation that provides opportunities to solve alms' problem does not clash with its legal aspects. keywords: absolute competence, alms, law, islamic law, religious court introduction the history of religious courts in indonesia, starting with the surambi court, has existed since the time of sultan agung in the kingdom of mataram, yogyakarta. at that time, the organizational structure was headed by a chief judge and assisted by four scholars called pathok nagari. the applied law used at that time was not only the qur'an and the sunnah of the prophet muhammad, but there were the books of muharram, mahali, tuhfah, pathu al-mu'in, and fathu al-wahab. in addition to the surambi court, there was also the pradata court dealing with criminal matters (x, 2007, pp. 15–16). in areas with strong islamic acceptance, there are islamic courts that use islamic law. it's just that some regions in indonesia are different from other regions. some of these areas are aceh, jambi, south and east kalimantan, south sulawesi, etc. local authorities appointed islamic judges in the area. in java, islamic judges in the religious courts have been found in every district since the 16th century (lev, 1972, pp. 10, 25; mudzhar, 1993, p. 36). over time, applying islamic law through constitutional protection is not as easy as what is done individually because it involves various interests. in its journey, it experienced many obstacles. the polemic barrier is focused on jurisprudence techniques and has touched on political aspects that are very vulnerable and sensitive. islamic law can be aligned with customary law and western law as a sub-system and law source for national law development. as a discourse that is a step forward for indonesian people who are predominantly muslim, the application of islamic law in indonesia is based on a theoretical framework concerning the fact that (1) the state guarantees freedom for muslims to apply islamic teachings, (2) the majority of indonesia's population is adherents islamic religion, and (3) the state constitution does not contradict islamic principles even to some extent reflect the substance of the islamic tenets. the theoretical framework is a fact that cannot be denied that the majority of indonesia's muslim population will run their government following islamic principles. theoretically, the state will not apply laws and policies that conflict directly with islamic teachings (haryono, 1968, pp. 66–67). these factors https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al 2302-9781(online) issn 2302-9366 ( print ) │ 91 gradually took place in indonesia. indonesia concerns the application and development of religious values, including islamic law, without becoming a theocratic state. constitutionally, based on formal religious institutions individual, in this context, religion provides a spiritual, ethical, and moral foundation for the development of national law, which includes islamic law. this perspective becomes a robust philosophical foundation for the development of islamic law and its application constitutionally and emerges with certain stages, although a bit sluggish. the other philosophical foundation recognizes the jakarta charter in the presidential decree of 1959, which can be interpreted. even though the republic of indonesia is not referred to as a state of islam, but constitutionally the presidential decree of the republic of indonesia in 1959 is the foundation that islamic law applies to its adherents. the constitutional foundation becomes a firm root in the application of islamic law in indonesia. institutionally, the religious courts were born in 1882 based on that law 1882 no. 152 (harahap, 1990, p. 32; noeh & adnan, 1983, pp. 33–34), and in the process of institutionalization, it became solid with the advent of the new order, namely the promulgation of law no. 14 of 1970 concerning the introductory provisions of judicial power which emphasizes that judicial power is carried out by courts in the environment (abdullah, 1991, p. 172): (a) general courts, (b) religious courts, (c) military courts and (d) state administrative courts. religious courts have clear guidelines in deciding cases that become their authority for muslim communities, so there is no confusion in the religious courts' decisions. the compilation of islamic law compilation is to: systematically formulate islamic law in indonesia to be used as a basis for the application of islamic law in the religious courts environment and at the same time be able to foster more diverse enforcement of legal certainty in islamic societies (harahap, 1992, p. 91). based on law number 3 of 2006 concerning changes to law number 7 of 1989, the religious courts have full authority in matters of marriage, inheritance, wills, grants, endowments, and alms (sadaqah) (ali, 2011, pp. 251–255; badjeber & saleeh, 1988, p. 22). ratification of law no. 7 of 1989 concerning religious courts by the house of representatives followed the birth of the compilation of islamic law based on presidential instruction no. 1 of 1991 concerning the dissemination of islamic law compilation among muslims muslims. the religious courts position is parallel to the judicial body others but specifically has absolute competence in handling cases among people of the muslim faith (rosadi, 2015). previous researchers have not researched the absolute competence of the religious courts in the field of zakat, infaq, and sadaqah. however, there are a few previous studies related to the absolute competence of the religious courts, including: 1. research that discusses the absolute authority of the religious court in the field of divorce, the reason for the granting of the lawsuit that the judge of the religious court has the right to settle divorce cases over marriages where one of the parties converts to that reason is a reason following law no. 7 of 1987 concerning religious court article 49 that divorce is the absolute authority of the religious court in addition to the material legal reasons that if one party converts to religion then can file for divorce to the religious court (juhaeriyah, 1999); 2. discussing islamic economic disputes that become the religious court's authority based on law no. 3/2006 but in its legal considerations, the religious courts judges include law no. 21/2008 on sharia banking. therefore, the dualism of the court's competence is apparent from the provision. the resolution returned to the agreement contained in the sharia banking dispute agree to the parties. this dualism, according to the author, raises legal uncertainty, vertically related to the legal order in indonesia, and horizontally between the religious court and the district court has the same position so that the principle of nasikhmansukh or lex posterior de rogatlegi priori principle can be carried out (kayati, 2010). ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al issn 2302-9781(online) issn 2302-9366 ( print ) 92 │ 3. property disputes that can become absolute competence of the religious courts are property disputes involving muslim people. property disputes have the same object as cases that become the religious courts' competence that does not stand alone or are interrelated. in the supreme court decision, the case of ownership was decided together with the joint property. the disputing people are of different religions. both have been agreed in the limboto district court and the limboto religious court, but the parties have taken legal action to the cassation level (cahyadi & harjono, 2017; cahyadi, 2016). the authority of a judicial institution to settle a marriage, inheritance, grant, endowment, zakat, infaq, sadaqah, and shari'ah economy, based on law and for the sake of law and justice, in indonesia the religious courts are formed as the organizing agency authorized to handle cases islamic civilization among muslims. and the judiciary that exercises judicial authority to uphold law and justice is known as the religious courts. in principle, people as humans want to live in calm and peaceful conditions. these desires are not all following the situations that occur in the community. it is caused in a social life that is not in line and with different interests, often triggering society's conflicts at large and narrowly in the family. for this purpose, the judiciary is an institution of various forms of dispute resolution whose role is to settle cases that are the authority in civil matters for muslim communities in indonesia, known as the religious courts, namely a judicial process that ends in giving justice in a decision (mukhlas, 2011, p. 2). as executors of judicial authority following their authority, the religious courts are listed in law number 7 of 1989 concerning the religious courts jo. law number 3 of 2006 is evidence of the transformation of islamic law in indonesia. in the indonesian state, with most muslim communities using islamic law in their lives, indonesia's legal stigma is divided into two; first, islamic law applies in a formal juridical manner. that is the legislation that applies to national law. second, islamic law that applies normatively is islamic law that is believed to have sanctions or legal equivalents for muslim communities to implement it (rosadi, 2016). the law on religious justice is a stigma of islamic law in indonesia, which applies formally. the transformation of islamic law in indonesia consists of four factors, namely (mudzhar, 1991): (1) fiqh scriptures, (2) decisions of the religious courts. (3) laws and regulations in muslim countries, (4) and religious edicts. it has become a factor in the normative implementation of islamic law. there is continuity between the two stigmas of islamic law in indonesia. only the formation of the islamic law that applies legally must go through several stages until it finally becomes national law. this legal transformation is closely related to legal politics or can also be interpreted as legal development (hatta, 2008; sahid, 2016; wahyuni, 2003). legal politics explains the political influence on law or the political impact on legal development. the development of islamic law's transformation into national law requires a relationship with the state power agency with the primary task and function as a drafter of the law, meaning that national legal legislation is formed on the executive, judicial, and legislative participation bodies. the government and the parliament hold power in the formation of laws. in article 5 paragraph (1) of the 1945 constitution, the president can form laws with the house of representatives' approval. in clarification, regarding this article, except for executive power, the president and the house of representatives operate legislative power in the state (attamimi, 1990, pp. 120–135). the law established and determined must have goals that must be achieved for those who will obey and carry out the law, then the legal objectives emerge. the purpose of the law is public order (syarifin, 1998, p. 52). still, the purpose of law itself is divided into three theories (syarifin, 1998, p. 53): (1) ethische theory. this theory explains that the purpose of the law is only to realize justice as much as possible in the public order. meaningful justice is not the same as equality, but it means balance; (2) utilities theory, this ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al 2302-9781(online) issn 2302-9366 ( print ) │ 93 theory explains the purpose of the law is the benefit or happiness of the community or humans solely. his successors, j. bentham, j. austin, and j.s mills motto: "the greatest happiness for the greatest number"; and (3) gemengde theory (combined theory), this theory combines the two theories above, namely the purpose of law not only justice but also expediency: justice et utilities. as j. schrasset said, if only the element of justice is considered, then the result is only the provisions that fulfill absolute justice but cannot fulfill the demands of daily intercourse. from the three theories above, the author can explain that the purpose of law can be achieved if there is a balance between legal justice and legal certainty formed predominantly in the order of laws and regulations in force in indonesia. legal transformation, legal politics, and legal objectives have their respective domains and are mutually sustainable. as preliminary data, there are statistics on court proceedings that prove that cases of alms (zakat, infaq, and sadaqah) have never existed. the author's initial data is the amount of case data entered from 2015 to 2018 to the religious courts (especially in the west java religious high court) annually. there are types of cases in detail. of the many types of issues that come in, zakat, infaq, and sadaqah cases are not included. this fact explains the matter in question has never been in the west java religious high court's religious courts. it is also supported by the young registrar of law of the bandung high religion court, stating that there has never been a dispute on zakat and sadaqah that has entered the religious court (setiawan, 2018). therefore, it is interested in examining the absolute competence of the religious courts in the field of zakat, infaq, and sadaqah, especially in the religious courts in the legal district of the high court of religion in west java, indonesia. research method the method used in this research is normative juridical research. juridical research is a study that examines the laws, legal theories, and opinions of scholars. normative research is looking at various laws and regulations used as a basis for legal provisions to analyze the position of legislation in the indonesian legal system (muhammad, 2004, p. 43; yani, 2018). the type of research used is the type of prescriptive analysis of research, namely, studying the law's purpose, the values of justice, the validity of the rule of law, legal concepts, and legal norms (marzuki, 2017, p. 22). besides, this research also uses a case study method to analyze an event or phenomenon to answer the research questions. the object under study is to obtain data relating to the problem discussed, in this case, the case file related to zakat, infaq, and sadaqah. the data source in this study uses primary data sources and secondary data sources. primary data sources are related to case data in the religious courts, mainly associated with zakat, infaq, and sadaqah. and secondary data sources are books and other literature related to the absolute authority case of the religious court, especially zakat, infaq, and sadaqah. this study's type of data uses the kind of qualitative data collected directly from the data source. it has coherence with the research theme absolute authority of the religious court regarding zakat, infaq, and sadaqah after law number 7 of 1989 concerning religious courts. to support the implementation of this research, researchers obtain the data and information needed regarding this research as follows: (1) documentation, namely the collection of data by looking at related documents, as written evidence or documents, in this case, are the legislation and cases which become the absolute authority of the religious courts related to zakat, infaq, and sadaqah; (2) interview, ask the judges directly in the religious courts, especially the high judge and the registrar in the bandung high religious court (bandung is the capital city of west java province, where religious courts in the legal district of the high court of religion in west java is located); and (3) literature study that needed to ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al issn 2302-9781(online) issn 2302-9366 ( print ) 94 │ examine some of the literature relating to the problem to be concerned, the literature in question is the books and other literature that are related to the research conducted. the data analysis is then conducted systematically by searching and compiling data obtained from interviews, field data, literature, and documentation, organizing data into categories, describing, synthesizing, organizing into patterns, choosing what is essential and what will be learned from making conclusions. so, it is easily understood by themselves and others. the steps in analyzing the data in this study are as follows: (1) selecting data that has been collected is then classified according to specific categories according to the purpose of the study; (2) interpret data that has been chosen using a framework; (3) linking data obtained from the field from the results of interviews and research, with theories that have been determined in thought; then (4) the next step is to conclude from the results of data interpretation. result and discussion result absolute competence of the religious courts competence is the authority to try or court jurisdiction competence to determine which court has the authority to examine and decide a case. if the litigator submits, his claim can be accepted and not rejected because the court is not authorized to try it. court competence can be classified as relative competence and absolute competence (wahyudi, 2004, p. 87). relative competence is power and authority between courts in the same court environment or authority that has to do with religion's interfaith jurisdiction in the religious courts environment. at the same time, the religious court's relative power is regulated in law number 7 of 1989 concerning religious courts article 4. the absolute competence of the religious courts is the absolute authority for the religious courts. it also part of judicial authority that has to do judicial authority in the type of case or type of court or level of court, and the difference with the kind of case or type of court or other court levels. the court's power in a religious court environment is the power to examine, decide, and settle certain civil cases among certain groups of people, namely muslim people (asasriwarni & nurhasnah, 2006, p. 151). based on law no. 3/2006 concerning amendment to law no. 7/1989, the absolute authority of the religious courts has been extended not only in the field of civil matters related to family law but also in civil cases in islamic economic law that apply to muslims, including zakat, infaq, and sadaqah(wahyudi, 2004, p. 98). the concept of zakat, infaq, and sadaqah as absolute competence of religious courts zakat, infaq, and sadaqah are acts of worship that have an essential role in the welfare of the people, establish brotherhood, and realize tolerance in social life. by doing charity, especially the zakat charity, muslims have cleaned up their wealth to become a heavenly treasure. zakat, according to the meaning of language, means increasing and purification, while demanding the term zakat is a predetermined measure of assets that must be distributed by the eight groups of recipients of zakat on certain conditions (almuhsin, 2012, p. 7; fathonih, maylawati, & ramdhani, 2019; mansyur, 2014). infaq is a word from nafaqa, which means to issue something (wealth) to benefit something (endahwati, 2014; qurratul uyun, 2015). infaq means to extract some of the assets or income for an interest following what is ordered in islam and is issued by anyone who has faith whether the income is high or low, either in the field of prosperity or in a narrow situation, as explained in qur'an, surah al-imran verse 134. while, sadaqah is all kinds of ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al 2302-9781(online) issn 2302-9366 ( print ) │ 95 goodness done by alms muslims either in assets or non-assets issued by a person or business entity outside of zakat for public benefit (endahwati, 2014; qurratul uyun, 2015). there is a difference between infaq and sadaqah in the given limits. infaq is only limited to property practice, while alms have a broader scope, such as giving a smile, removing stones from the road, and so on. normatively, zakat has been regulated separately in law number 38 of 1999 state gazette number 164 of 1999 concerning zakat management. the contents of the act explain that the government deems it necessary to intervene in the field of zakat, which includes: protection, guidance, and service to muzakki(person who gives alms), mustahik(person who gets alms), and amilzakat (the officer who manages zakat), zakat management purposes, zakat management organizations, zakat collection, zakat utilization, supervision of zakat management, and sanctions against violations of zakat regulations. while infaq and sadaqah are nominally contained in the explanation of law no. 3/2006, namely, the act of someone giving one to another to cover the needs of others, whether in the form of food, drinking, giving sustenance (gift), or spend something to others based on sincerity and because of god. as zakat for infaq and sadaqah, no normative regulations are governing further. zakat, infaq, and sadaqah as social institutions in the community zakat, infaq, and sadaqah are part of the islamic law developed and practiced by indonesia's islamic community. in certain areas, islamic law has been merged with local culture and even used as a benchmark in implementing religious teachings before the colonial period, especially concerning worship matters, such as worship, prayer, fasting, and zakat, infaq,sadaqah, and hajj. the reality that zakat, infaq, and sadaqah constitute social institutions of the muslim community in indonesia as part of the enactment of islamic law in indonesia. it is realized with the appearance of the zakat collection law that applies to muslims in indonesia, even though infaqand sadaqahare not related legislation. the issue of zakat, especially in terms of its management, has come to muslims' attention. as one of islam's pillars, zakat is considered the only islamic rule that directly influences economic distribution. even zakat is often considered a "panacea" to eradicate poverty. however, despite the religious impulse for muslims to cure social ills, it is not automatic and then fulfilled because it involves how zakat is managed, especially concerning collection and distribution. the government concluded that institutionalized and robust management was possible to develop the function of zakat that was felt not only in the context of fulfilling a muzakki's religious obligations but also made a structural, strategic framework to improve the lives of those who were economically weak (taufiqullah, 2000, pp. 61–62). besides, the government has the badan amil zakat infaqsadaqah (bazis), an official institution responsible for collecting and distributing zakat, infaq, and sadaqah. bazis has existed since 1968 regardless of the format, which is still fragmentary and based on the regional level. however, realistically, the wider community's welfare is still sad, often considered an indication that zakat has not been applied intensively. the issue of zakat in indonesia that the application of zakat in indonesia has been going on for a long time but why social justice and the muslim community's welfare have not yet been realized (hasballah, 1991, pp. 51–53). zakat began to get serious attention and was considered to have the potential to require laws on consideration of the 1945 constitution article 5 paragraph (1), article 29 and article 34 and mpr decree no x / mpr / 1998, law no. 7 of 1989 and law no. 22 of 1999 concerning regional government, law no. 38 of 1999 concerning zakat management was made (taufiqullah, 2000). while infaq and sadaqah have no legality rules as zakat management law, this institution has been institutionalized in various institutions that develop in the community. its management is associated with zakat institutions. ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al issn 2302-9781(online) issn 2302-9366 ( print ) 96 │ discussion zakat, infaq and sadaqah dispute cases in the religious courts of the legal territory of the west java religious court objective conditions of the west java religious high court the bandung high court of religion is an appellate court that has the authority to adjudicate cases under the authority of the religious courts on appeal in the jurisdiction of west java province. the bandung high court of religion was formed based on the decree of the governor-general of the dutch east indies number 18 of 1937 on 12 november 1937 under the name "hoof voorislamietischezaken." based on staatsblad(the state gazette of the republic of indonesia or lnri (during the colonial period is called het staatsblad van nederlandsch-indie or the transition period is called het staatsblad van indonesia with a brief mention of staatsblad)) 1937 number 610. the high islamic court based in surakarta states that the religious courts of appeal for java and madura are carried out. with the enactment of law number 1 of 1974 concerning marriage, the surakarta high islamic court's workload increases. based on this and following the considerations of the supreme court in letter number: ma / pa / 121 / ix / 1976 dated 23 september 1976, for the smooth implementation of the duties and guidance of religious courts in java and madura, it is deemed necessary to hold a new division of tasks administratively with formed high islamic courts branches in bandung and surabaya (anonymous, n.d.). on 16 december 1976, the minister of religion decree no. 71 of 1976 regarding the establishment of a branch of the islamic high court in bandung and surabaya. the issuance of the decree of the minister of religion of the republic of indonesia number 71 of 1976 is the beginning of the formation of the bandung high court of religion. the bandung high islamic court branch has the task to settle cases originating from the religious courts in all level i regions of west java province and the special capital region of jakarta. the bandung high islamic court branch is responsible to the chairperson of the surakarta islamic high court, led by a deputy chairperson of the high islamic court, at least two members judges assisted by a temporary clerk and several court clerks. the legal basis for the establishment of the bandung high court of religion, among others: staatsblad year 1882 number 152; staatsblad year 1937 number 116 and 610; law number 4 of 2004 concerning judicial power; law number 5 of 2004 concerning the supreme court of the republic of indonesia; law number 3 of 2006 concerning amendment to law number 7 of 1989 concerning religious courts; decree of the minister of religion number 18 of 1975 concerning the organizational structure and working procedure of the indonesian ministry of religion; and decree of the minister of religion no. 71 of 1976 concerning the establishment of the high islamic court. the jurisdiction of the bandung high court of religion generally covers all the jurisdictions of west java province, namely 27 regencies / cities with 27 religious courts domiciled in 27 regency and city capital. zakat, infaq, and sadaqah dispute cases in the religious courts of the territory of the bandung high religion court after the birth of law number 3, the year 2006 jo law number 50 the year 2009 concerning amendment to law number 7 the year 1989 concerning religious courts. in article 49, the intended law has included absolute competence regarding zakat, sadaqah, and infaq as part of the duties and powers of the religious court in exercising judicial power. however, based on data obtained from zakat, sadaqah, ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al 2302-9781(online) issn 2302-9366 ( print ) │ 97 and infaq disputes in the religious courts in the jurisdiction of the bandung high religious court, there have never been disputed cases related to such cases since the birth of law number 3 the year 2006. it can be seen from the case table that has been recapitulated by the bandung high court of religion which has the jurisdiction or jurisdiction of the religious courts in west java. based on case data in the religious courts in the bandung high religious court jurisdiction, zakat, infaq, and sadaqah cases were omitted because the dispute case had never occurred in the religious courts, especially the religious courts in the jurisdiction of the bandung high religious court. background on zakat, infaq, and sadaqahdisputes has never been entered in the religious courts of the regional territory of the west java religious court in the case data received, it appears that the cases of zakat, infaq, and sadaqah have never been entered into the religious courts in the jurisdiction/ law area of the bandung high religion court. other data are supported by interviews with several high judges serving in the bandung high religion court. there are several underlying factors related to zakat, infaq, and sadaqah cases which have never been handled by a high judge while serving as a judge both his experience while serving as a judge in the religious court and the higher religious court after the birth of law number 3 year in conjunction with law number 50 of 2009. several possibilities can be concluded from the opinions of the judges, including (ahfasy, jasiruddin, & effendy, 2019): possible cases of zakat, infaq, andsadaqahare resolved through non-litigation in general, lawsuits to the religious courts are known as litigation, while non-litigation is resolving legal problems outside the court, known as alternative dispute resolution. the settlement of the case outside the court is recognized and regulated based on statutory regulations in indonesia (law 14 of 1970 concerning basic provisions for judicial power in article 3 and law number 30 of 1999 concerning arbitration and alternative dispute resolution, in article 1 number 10). furthermore, the article explains that what is meant by consultation is a personal action between certain parties with other parties, in this case, the consultant, and the consultant gives his opinion to his client as needed. what is meant by negotiation is an effort to settle disputes through the courts to reach a mutual agreement based on harmonious and creative cooperation. at the same time, mediation is the settlement of disputes through a negotiation process to obtain an agreement assisted by a mediator. conciliation is a dispute resolution through the conciliator on the party's duties to endeavor for an acceptable solution. finally, through an expert judgment, that is the experts' opinion for a matter that is technical and following their area of expertise (winarta, 2012, p. 7). non-litigation is an effort to bargain or compromise to find a mutually beneficial solution. a neutral third party's presence is not to decide the disputed case, but the parties themselves make the final decision. in the indonesian encyclopedia, it is explained that non-litigation or compromise is classified in peaceful settlement (ishlah), which is a form of the problem between the parties concerned to carry out the settlement of disputes in a good and peaceful way and can be useful in the family, court, war, etc. (sadily, 1982, p. 1496). that is why peace (ishlâh) can be valued as commendable human behavior (lewis, van donzel, & et al, 1990, p. 141). subekti called it dading or compromis, an agreement in which two parties make peace to end a case, in which agreement each relinquishes its rights or demands (subekti, 1987, p. 172). ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al issn 2302-9781(online) issn 2302-9366 ( print ) 98 │ the settlement of zakat, infaq, and sadaqah disputes has likely been completed up to the amil zakat agency level both at the regional and central levels. the amil zakat agency has long been legally established. during the dutch colonial era, it was regulated in an ordinance with number 6200 dated 28 february 1909. because zakat, infaq, and sadaqah were islamic teachings, the implementation was handed over to the indigenous community, including its management and administration, to be entirely left to the muslim community (hidayat & rosyadi, 2008, pp. 140–142). the management of zakat carried out by the amil zakat agency established by the government from the start of the central and regional governments is based on faith, holiness, openness, and legal certainty based on pancasila and the 1945 constitution (article 4 of the intended law), and revisions in law number 23 of 2011 it is emphasized to be based on islamic sharia, trustworthiness, expediency, justice, legal certainty, integration, and accountability, to improve services for the community in performing zakat following religious demands; improving the function of religious institutions to realize community welfare and social justice; and increase the effectiveness and effectiveness of zakat. with this law's existence, what is meant by respondents (judges at the bandung high court of religion) is significant with the presence of the law, namely zakat, infaq, and sadaqah, if a dispute has been resolved at the amil zakat agency or other zakat institutions. zakat, infaq, and sadaqah are part of islam's teachings in other worship. zakat, infaq, and sadaqah are islamic teachings regulated in al-qur'an and al-sunnah and are part of islamic law. talking about islamic law in indonesia is closely related to muslims' condition in indonesia, an absolute part of the indonesian people, even though they reflect the largest part of the indonesian people. because based on islam's historical spread to indonesia continues with a very peaceful and memorable, full of tolerance and constructive (penetration fesifique, tolerante et constructive), the population can accept islam's idealism and belief. many verses of the qur'an illustrate that zakat, infaq, and sadaqah are islamic teachings that muslims must carry out as a practice in perfecting their religion. the obligation of zakat can be formulated as a characteristic of muzak and is part of zakat principles. according to the obligation to pay zakat is part of the principle of belief, namely the principle of belief in islam because paying zakat is worship. thus only believers are the ones who believe can carry it out in the real sense of the soul. there are at least six regulatory principles and provisions in carrying out the obligations of zakat, infaq, and sadaqah, which are used as a reference in formulating the characteristics of muzakki in carrying out their obligations as muslims. from the aspect of worship, namely, the principle of belief, the principle of justice, the principle of productivity or up to time, the principle of reasoning (understanding), the principle of convenience, and freedom (manan, 1995, p. 257). alms (zakat, infaq, andsadaqah) as conflict resolution in religious courts in law number 3 of 2006, in conjunction with law number 50 of 2009 concerning religious courts, article 49 explains the absolute authority of religious courts, an integral part of indonesia's constitutionally exercising judicial power. this law is an amendment to the law law number 7 of 1989 in article 49 describes absolute authority which includes, marriage, inheritance, wills, grants, endowments, zakat, infaq, sadaqah, and shari'ah economics. strictly speaking, sadaqah is part of the absolute authority of the religious courts. however, the juridical reference is not equipped with statutory regulations such as zakat and waqf, which can provide legal certainty in the morning for justice seekers if they go to the religious court regarding the dispute of sadaqah. ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al 2302-9781(online) issn 2302-9366 ( print ) │ 99 however, since sadaqah is the scope of general worship, both mandatory and sunnah, sadaqah is like zakat and waqf, which legally has a reference to the application of the law for judges in resolving disputes raised by the plaintiff or defendant, juridically the judge can make an analogy of sadaqah. with the settlement of zakat and waqf as part of compulsory worship (sabiq, 1987, p. 422). sadaqah is sunnah worship as described in 49 law number 3 of 2006. sadaqah is the act of someone who gives something to another person or institution / legal entity spontaneously and voluntarily without being limited by a specific time and amount by hoping for god's blessing and only expect a reward from him. from this understanding, even though the gift is given voluntarily, there is a legal action between the person who gives and the person who is given it, either individually or by an institution or legal entity. therefore, it does not rule out conflicts over mistakes made by the person giving sadaqah or the mistakes of the party who is given sadaqah, either individually or institution or legal entity, for example in the form of abuse of authority and/ or channeling not following the eight ashnaf as zakat. because of this, sadaqah has legal elements that must be fulfilled, among others: 1. there is a person or institution that gives sadaqah 2. objects that are spoken 3. there are people, institutions, or legal entities as recipients of sadaqah 4. the existence of aqad (handover) sadaqah the existence of a person or institution that gives sadaqah must be sensible, have been mature by law not prevented from committing legal acts, and of their own accord without coercion from other parties. the objects conveyed must belong to themselves, or not items in dispute by other parties, or these objects are not objects prohibited by law. persons, institutions, or legal entities that receive sadaqah must also be trustworthy or capable of being legally in need, not people who are categorized as not requiring the provision of sadaqah or persons or legal entities that are legally flawed. and the last sadaqah can be done by contract orally or in writing. management of sadaqah objects, either mandatory sadaqah or sunnah, if the above elements are not fulfilled, will be laden with the emergence of internal and external conflicts. for example, internal conflicts triggered by amylin or those entrusted by sadaqah lack transparency in their management, misuse of sadaqah funds by parties who are not responsible, or channeled to certain groups of people who are not evenly triggered by corruption, collusion, and nepotism. according to its competence, the conflict phenomenon that may arise in the sadaqah problem above then the disputed authority becomes part of the judiciary jurisdiction. suppose the settlement is through a litigation process, which places the parties in litigation opposite each other after the other alternative resolution process does not produce results (hendra winarta, 2012, pp. 1–2). so the criminal case is part of the authority of the district court. because sadaqah is a special civil case for muslims, the dispute's settlement becomes the authority of the religious courts. as in article 2 of law no.3 of 2006, the religious courts are one of the actors of judicial power for the people who seek justice who are muslims regarding some instances as referred to in this law. another alternative for sadaqah dispute resolution can be through a non-litigation process as contained in law number 30 of 1999 concerning alternative dispute resolution in article 1 point 10. it is explained that dispute resolution can be carried out through other alternatives through agreed procedures outside the court through consultation, negotiation, mediation conciliation, or expert judgment. if the dispute is sadaqah from the civil aspect, the settlement method is based on an agreement made in writing by the disputing parties (hendra winarta, 2012, pp. 7–8). it is also reinforced by rahmadi usman's opinion that dispute resolution other than through court (litigation) dispute resolution can also be resolved out of ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al issn 2302-9781(online) issn 2302-9366 ( print ) 100 │ court (non-litigation), known as alternative dispute resolution (adr) or alternative dispute resolution (usman, 2012, p. 8). the definitions of several institutions mentioned in law number 30 of 1999 are as follows (hendra winarta, 2012): 1. consultation. it is an act that is personal between a certain party and another party who is a consultant. the consultant provides his opinion to the client according to the needs and needs of his client. 2. negotiation. it is an effort to resolve disputes between the parties without going through court proceedings to reach a mutual agreement based on more harmonious and creative cooperation. 3. mediation. it is a way of resolving disputes through the negotiation process to obtain an agreement between the parties, assisted by a mediator. 4. conciliation. the mediator will act as a conciliator by agreement of the parties by working out an acceptable solution. 5. expert assessment. it is an expert opinion on something technical in nature and following their field of expertise. if the dispute resolution is based on law number 30 outside the court (non-litigation), of course, this law applies to all indonesian people regardless of religion. if the settlement dispute is carried out through a court, it is done in the religious court for muslims according to their competence. for nonislamic religions, the absolute competence of the district court. it will then be regulated according to the laws and regulations in force in their respective countries for other countries. conclusion after the birth of law number 3 of 2006 concerning amendments to law number 7 of 1989 regarding religious courts, zakat, infaq, and sadaqah cases have never been entered. especially, in the religious courts in the jurisdiction of the high court of the religion of west java, even in the list, the case entered does not record the type of case. the factors that cause zakat, infaq, and sadaqah cases have not yet been entered into the religious courts in the jurisdiction of the west java religious high court after the birth of law number 3 of 2006 concerning amendments to law number 7 of 1989, among others: first, zakat, infaq, and sadaqah cases are settled by non-litigation; second, the possibility is also settled through zakat institutions; and third, zakat, infaq, and sadaqah are part of the teachings of islam as prayers that fall into the category of worship that must be carried out for every muslim as an increase in the real soul to achieve the degree of holiness. for further works, wider research can be done, not only in the area of west java, because each court may have different causes, especially in terms of zakat, infaq, and sadaqah. there is a need for socialization to the public about the knowledge of solving zakat, infaq, and sadaqah cases conducted in the religious courts. it is the same as an obligation for academics and practitioners to widely introduce that such cases are also part of the religious courts' absolute competence areas. such as the religious court's absolute authority concerning marriages, marriages, divorce, inheritance, and others. acknowledgement the authors would like to acknowledge the west java religious court, the academic community of uin sunan gunung djati bandung, and all parties supporting this research. ijik, vol. 11 no. 2: 90-102 absolute competence in the fields of alms in the religious courts siah khosyi’ah et.al 2302-9781(online) issn 2302-9366 ( print ) │ 101 references abdullah, a. g. 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(2018). sistem pemerintahan indonesia: pendekatan teori dan praktek konstitusi undangundang dasar 1945. jurnal ilmiah kebijakan hukum, 15(2), 55–68. https://doi.org/10.30641/kebijakan.2018.v12.119-135 kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 13 no. 1: 65-76 doi: 10.15575/ijik.v13i1.25392 * copyright (c) 2023 sanurdi and muslihun this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: oct 1, 2022; revised: jan 4, 2023; accepted: jan 30, 2023 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi1*, muslihun2 1,2dept. of sharia banking, the faculty of islamic economy and business , universitas islam negeri mataram, indonesia *corresponding author e-mail: sanur0506@gmail.com abstract this study aimed to investigate the influence of religious and economic motives on customer loyalty through satisfaction. it employed a descriptive research design with a quantitative approach. the population of this study comprised the saving customers of bank ntb syariah, and the sampling method used was quota sampling. the data collection technique in volved a questionnaire adapted from relevant sources and modified to align with the study's focus. multivariate analysis was the data analysis technique used in this research. the findings of this study revealed that the religious motive did not significantly impact customer loyalty and satisfaction with bank ntb syariah. thus, the religious motive did not create satisfaction and loyalty among the bank's customers. in contrast, every bank must strive for loyalty if they want to compete in today's fiercely competitive banking industry. the economic motive significantly influenced customer loyalty and satisfaction with bank ntb syariah, indicating that the financial motive created satisfaction and loyalty among the bank's customers. although satisfaction stati stically significantly influenced customer loyalty with bank ntb syariah, it could not play a significant role as an intervening variable. as shown by the t-statistics value and path coefficient, 10.559 and 0.580, respectively, the absence of a relationship between the religious motive and loyalty implied that satisfaction could not function as an intervening variable in the relationship between the religious motive and loyalty. keywords: religious motives, economic motives, loyalty, satisfaction introduction customer loyalty is a critical supporting factor in the development and sustainability of shariah banks (rahman, 2021). having loyal customers enables shariah banks to continue their operational activities, improve their financial performance, and maintain their survival as a company. moreover, with customer loyalty, shariah banks are expected to withstand the increasing market competition. in the era of the "borderless world," the shariah banking industry is inevitably face d with a limitless situation and must be able to compete fairly with global banks. it means that shariah banks must be prepared to obtain loyal customers and maintain their loyalty to the bank (mashuri, 2020). retaining customer loyalty in the shariah banking industry is indeed challenging. however, several aspects must be considered to maintain it. these aspects include improving customer satisfaction with the bank's products and services, enhancing the length of the bank's relationship with the customer, preventing customer migration to competitor companies, and increasing the sense of ownership that customers have towards the bank. achieving these aspects requires a comprehensive understanding of customers' needs and expectations, continuous improvement of service quality, and effective communication with customers to build long-term relationships. by focusing on these aspects, shariah banks can effectively retain customer loyalty and sustain their competitive position in the market (subhan, 2016). https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) 66 │ establishing customer satisfaction is a crucial factor in promoting and sustaining customer loyalty in islamic banking. to achieve this, islamic banks can improve their products and services by offering a wider range of products and enhancing their service systems to meet their customers' diverse needs and desires. it will lead to optimal customer satisfaction (budiman, 2020). to remain competitive in the highly competitive banking industry, islamic banks must prioritize customer satisfaction to maintain their existence. improving service quality to meet the expectations of customers is crucial for enhancing customer satisfaction, which leads to customer loyalty (achmad tayip junaedi, 2012). customer commitment and loyalty can be cultivated by ensuring that customers are satisfied with the services provided by a particular bank. satisfied customers remain loyal, whereas dissatisfied customers are more likely to switch to another bank (afifah, 2021). the migration barrier, also known as customer churn, is another aspect that must be considered in customer loyalty. the level of customer churn must be reduced by analyzing and identifying why customers switch to other banks. by doing so, the level of customer churn can be minimized. reducing customer churn can also increase the bank's relationship with its customers (customer retention), thereby increasing the reuse of sharia banking products and services. another vital aspect of customer loyalty is customer enthusiasm, which refers to customers' sense of ownership towards the company. customers who have a high sense of ownership are valuable assets for a company, as they become ambassadors of the company who can potentially spread positive experiences and are willing to invite others to become new customers (positive word of mouth). according to murray and raphel, these types of customers also have the potential to buy every new product released by the company without considering the price, as they fully trust the quality of the products and services offered (murray raphel, 2007). based on the discussion above, customer loyalty is a crucial factor in the sustainability of the operational activities of a company (in this case, a sharia banking company). customer loyalty (or customer loyalty behavior) can be maintained by paying attention to the abovementioned aspects: customer satisfaction, customer retention, migration barrier, and customer enthusiasm. however, to become a loyal customer, underlying reasons or goals must motivate the customer to become loyal. these underlying reasons or purposes can also be called "motives". a customer's motives in making decisions and acting are based on the demands of their life needs, as humans are economic creatures who constantly strive to fulfill their living needs (simamora, 2008). the motive of a customer in fulfilling their economic needs falls under the category of consumer behavior. consumer behavior can be defined as the actions taken by an individual in seeking, obtaining, using, evaluating, and consuming products and services that are expected to fulfill and satisfy their living needs (adunola oluremi oke, 2016). consumer behavior is based on various goals or motives. according to loudon and bitta, a consumer's motives are divided into religious and economic motives (sari, 2017). physiological needs directly fulfill an individual's biological requirements, such as food, water, air, housing, clothing, health, and sex. meanwhile, psychogenic needs emphasize fulfilling psychological conditions such as achievement, social status, power, security, and others (suryani, 2008). based on the above description, the author intends to analyze the influence of religious and economic motives on the loyalty of customers of islamic banks through satisfaction and wants to compare which of the two motives is the most dominant in influencing custom er loyalty. is it because of the goal of fulfilling economic needs (economic motive) or the pursuit of fulfilling psychological needs (religious motive) that is the main reason customers use islamic banking services and remain loyal to them. ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) │ 67 research method the current study is descriptive research aimed at depicting the relationship and influence of hypothesized variables in the model. the approach utilized in this research is quantitative. the target population for this research is the saving customers of bank ntb syariah. the sampling technique used in this study is quota sampling, which involves the selection of samples based on specific characteristics defined by the researcher. in this case, the respondents have been a customer of bank ntb syariah for at least two years, as they are considered to have enough experience in interacting with the bank, enabling them to provide responses and feedback on the research statements. the research employs a multivariate analysis technique, which enables the researcher to analyze the relationships among the variables of religious motive, economic motive, satisfaction, and loyalty simultaneously. structural equation modeling (sem) is a multivariate technique utilized to assess a set of relations among variables simultaneously. partial least squares (pls) is one of the sem techniques employed in this research to directly analyze latent variables, indicator variables, mediator variables, and measurement errors. results and discussion result respondents' profiles this section categorized the respondents into four characteristics, namely gender, age, occupation, and income. first, regarding gender, the savings account customers who completed the research questionnaire were imbalanced between men and women. in other words, the distribution of male and female respondents was significantly different. there were 57 male respondents and 33 female respondents. second, the respondents were categorized based on their age. savings account customers were dominated by respondents aged 30-39 years, with 48 people. the second domination was respondents aged 21-29 with 26 people and respondents aged 40-49 years with 14 people. the age ranges between 50-59 years old had the smallest number of respondents, with only 12 people. third, in general, the most frequent respondents in this study were civil servants, with a total of 43 people. next were 35 entrepreneurs, followed by 6 who worked in tni/polri. then, 5 respondents worked as private employees, while the remaining 11 worked as professionals. fourth, in terms of income, most respondents had an income of 4-6 million rupiahs, totalling 42 people. next, there were 31 respondents with an income of 2-4 million rupiahs, while those with the smallest and largest incomes, less than 2 and more than 10 million rupiahs, were only 6 people. it is important to note that this research was limited to a few online sources. therefore, there is a need to expand data sources that are more diverse, covering various religious groups, to provide a more comprehensive overview of the dynamics of interpretation and its contribution to solving problems in muslim families. descriptive analysis of the research variables descriptive analysis of the religious motive variable overall, the average value of the religious motive variable is 3.45, which falls within the high category of the score range. this implies that the respondents save their money in bank ntb syariah due ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) 68 │ to religious motives. out of the 13 indicators measured, the indicator that states that customers save their money in bank ntb syariah to apply sharia values in their lives has the lowest score among the other indicators, which is 2.70. on the other hand, the indicator that has the highest score is the motive of customers who only want to use a bank that aligns with their beliefs or religion, with a score of 3.48. descriptive analysis of the variable of economic motives the descriptive analysis of the variable of economic motives reveals that most respondents expressed a neutral attitude towards the economic motive for saving with bank ntb syariah, as the score range falls in the middle category. among the 13 indicators, the indicator that expresses the motive for customers to save with bank ntb syariah because the products offered meet their needs has the lowest score, 2.51. on the other hand, the indicator that scores the highest is the motive of customers towards the profit-sharing ratio, which is higher than interest rates in conventional banks, with a value of 3.32. descriptive analysis of the variable of satisfaction the analysis of the satisfaction variable yields a rating of 2.60, which falls under the low category. it indicates that most respondents expressed low satisfaction with the savings products offered by bank ntb syariah. among the five indicators measured, the indicator that bank ntb syariah serves customer complaints quickly and accurately is the lowest, with a score of 2.43. it implies that customers do not receive prompt, accurate service when problems arise. on the other hand, the highest indicator, with a score of 2.96, states that customers do not find administrative procedures troublesome. descriptive analysis of the variable of customers' loyalty the loyalty variable shows an aggregate rerate tendency that falls into the moderate category with a score of 2.94. this result indicates that most respondents state that customers have a moderately loyal level. among the eleven measured indicators, the lowest indicator is that bank ntb syariah sa vings customers are willing to become customers of another bank if the profit -sharing offered is greater. it means customers are still likely to switch to another bank if a higher profit-sharing is offered. the response of customers who will carry out transactions and use the services of bank ntb syariah regularly is the lowest indicator, with a score of 3.08. analysis of outer and inner model in this subsection, two models were analyzed: the measurement model, the outer model, and the structural model, or the inner model. the measurement model demonstrates how to manifest or observed variables represent latent variables for measurement purposes. in contrast, the structural model indicates the strength of the estimation between latent variables or constructs. measurement of outer model outer model test of religious motive variable. the outer model test for the religious motive variable formed reflectively by 11 indicators shows that all the statements measuring the religious motive variable are valid. the factor loading values for all ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) │ 69 the statements are above 0.70. among all the indicators, item obtaining profit with a profit sharing system (0.889) has the highest factor loading coefficients, while bank ntb syariah has a fair profit sharing system (0,720) has the lowest. the reliability level shown by two measures, composite reliabil ity (cr) and cronbach's alpha (ca), also indicates reliable results. the 11 valid statements consistently measure the religious motive variable with high-reliability values above the rule of thumb for composite reliability and cronbach's alpha, namely 0.968 and 0.959. the average variance extracted (ave) measure is also above the rule of thumb, 0.70. overall, the ave value for the mr variable is 0.71. based on the above composite reliability and cronbach's alpha results, and the factor loading values, which are all above 0.70, it can be said that the mr variable is reliable for use in research. outer model test of economic motive variable the variable of economic motive is formed reflectively by 10 observed indicators represented by likert scale statements. the validity test on the economic motive variable showed significant results. the loading factor of the economic motive statement items ranged from 0.815 to 0.895, indicating high factor loading of the me statements. based on the reliability test, the composite reliability and cronbach's alpha values were above 0.70, indicating the reliability of the economic motive variable. the statement items proposed were consistent and reliable in measuring the economic motive variable. additionally, the ave value showed that 50.9% of the variation in the statement items was contained within the economic motive variable. although not large, this figure meets the rule of thumb and exceeds the ave requirement of 0.50. the level of reliability shown by two measures, composite reliability and cronbach's alpha, showed reliable results. the ten valid statement items consistently measured the economic motive variable with high-reliability values above the rule of thumb for composite reliability and cronbach's alpha, namely 0.907 and 0.879, respectively. in general, the ave value of the economic motive variable is 0.561. therefore, based on the results of the composite reliability and cronbach's alpha and the loading factor values, which are all above 0.70, the me variable can be considered reliable for use in research. outer model test of satisfaction variable the variable of satisfaction is formed reflectively by five indicators representing consistency. the estimation results of sem-pls show that all statement items measuring the satisfaction variable are valid. the outer loading values of all statements are above 0.70. among these indicators, statement item kp 28 has the highest outer loading coefficient, whereas kp 27 has the lowest outer loading coefficient. oute model test of loyalty variable the variable of loyalty is formed reflectively by twelve indicators that collectively present consistency. the sem-pls estimation results below indicate that all statement items measuring the loyalty variable are valid. the outer loading value of all statements is above 0.70. among these indicators, statement items ly 25 and ly 26 have the highest outer loading coefficients, while ly 14bgfdsaq and lxzaxcy 24 have the lowest outer loading coefficients. outer model test: discriminant validity the present study employed two methods to test discriminant validity. firstly, using cross-loading measures, the relationship between mr5 and the measured variable, religious motive, was 0.883. this ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) 70 │ value was higher compared to its correlation with other variables. this pattern was observed for all items measuring religious motives, as they were more strongly correlated with religious motives than other variables. the same pattern was observed for items measuring economic motive, satisfaction, and loyalty. overall, the cross-loading examination showed that discriminant validity was achieved. the second method of testing discriminant validity was using the model of the relationships between variables and the square root of the average variance extracted (ave). the results obtained using smartpls 3.0 showed that the ave for each variable was higher than the correlation between variables. for instance, the ave for religious motive was 0.710, its correlation with loyalty was 0.598, and its correlation with satisfaction was 0.582. this pattern also applied to the economic motive, which had an ave of 0.561. the correlation between economic motive and loyalty was 0.546, and the correlation with satisfaction was 0.553. furthermore, the ave for satisfaction was 0.7 86, and its correlation with loyalty was 0.617. these findings confirmed the results obtained from the cross-loading matrix, indicating that the model met the criterion for discriminant validity. measurement of inner model inner model test: goodness fit of structural model in contrast to covariance-based sem, which developed various goodness-of-fit measures, in variance-based sem, such as pls, the model's overall goodness. table 1. r-square structural model no structural model r square 1 effect of religious motive, economy, and satisfaction on loyalty 0.801 2 effect of religious motive on satisfaction 0.773 3 effect of economic motive on satisfaction 0.692 the r-squares values describe the simultaneous influence between exogenous and endogenous variables in the structural model. table 1 displays the r-squares of each dependent variable in the model. it should be noted that the proposed model implies the presence of two endogenous variables, namely satisfaction and loyalty. in addition to being an endogenous variable, satisfaction also serves as an exogenous variable that is expected to affect loyalty. partially based on the endogenous variable, this study's model consists of three. the first model measures the combined influence of reli gious motive, economic motive, and satisfaction on loyalty. the second model measures the influence of religious motives on satisfaction. the final model measures the influence of economic motives on satisfaction. inner model test: patch coefficient test the r-squares assess the model from a global perspective, while the path coefficients test the model from the individual variable's perspective. whether an exogenous variable is significant can be observed from the t-statistics obtained from the bootstrapping method. moreover, the marginal effects of path coefficients must also be considered to determine the magnitude of influence between variables. figure 1 illustrates the results of the bootstrapping model. overall, the results show that all path coefficients between one variable and another are significant at the 5% level, even at the 1% level, except for the path ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) │ 71 between motive religiosity and satisfaction. no effect was found between motive religius and satisfaction due to the t-statistic value not exceeding 1.96. the same goes for motive of religiosity and loyalty. from the magnitude of influence, the relationship between economic motive and satisfaction, with a value of 0.637, shows the most substantial effect. empirical results show a positive influen ce of economic motives on satisfaction. on the other hand, the impact of economic motive on loyalty and satisfaction on loyalty tends to be not significantly different. the path coefficient of economic motive to loyalty is 0.498, while satisfaction to loyalty is 0.498. both relationships are positive toward loyalty. figure 1. structural model (path coefficient and t-statistics) hypothetical tests the study conducted hypothesis testing on the model after ensuring its validity in the outer and inner models. the hypothesis testing was performed by examining the path coefficients described in the previous section. the evaluation of the structural model can be observed from the t -statistics, where a tstatistic value greater than 1.96 indicates a significant influence. table 2 summarizes the hypothesis testing results on this study's structural model the first hypothesis (h1) examines whether there is an influence of religious motives on loyalty. the estimation results reveal that the hypothesis is rejected. in other words, there is no positive relationship between religious motives and loyalty. the value of the t-statistics for their association is 1.137. meanwhile, the marginal effect of religious motives on loyalty is 0.052. the second hypothesis (h2) examines the influence of economic motives on loyalty. the estimation results indicate that the hypothesis is not rejected. in other words, there is a positive relationship between economic motive and loyalty. the value of the t-statistics for this relationship is 4.225, which is much higher than 1.96. moreover, the marginal effect of economic motives on loyalty is 0.489. the third hypothesis (h3) is rejected based on the testing results. there is no statistically significant relationship between religious motive and satisfaction. the calculated t -statistics for this estimation is 1,137 0,489 4,651 0,052 4,621 0,498 loyalty satisfact ion economic religious ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) 72 │ only 1.599, which is below the critical value of 1.96. additionally, the marginal effect indicated by the path coefficient is minimal, which is 0.088. fourthly, the results of hypothesis testing h4 indicate a considerable influence of the motive ekonomi variable on customer satisfaction. it can be seen from the t-statistics value of 8.536. furthermore, there is statistical evidence that economic motive positively affects customer satisfaction in ntbs bank, the sample bank, with a large path coefficient of 0.837. fifthly, the results of pls-sem show that hypothesis h5 is accepted. there is a statistically significant relationship between satisfaction and loyalty. the t-statistics value indicated by the estimation is 4.551. the marginal effect predicted by the path coefficient is 0.498. furthermore, hypothesis h6 examines whether the satisfaction variable can function as an intervening variable in the relationship between religious motives and loyalties. the statistical results show that hypothesis h6 is not accepted. the satisfaction variable cannot play a significant role as an intervening variable. as demonstrated by the t-statistics value and path coefficient, which are 10.559 and 0.580, respectively, the lack of a relationship between religious motives and loyalties implies that the satisfaction variable cannot be intervening in the relationship between religious motives and loyalties. the statistics show no significant positive influence between religious motives and loyalties. hypothesis h7 examines whether satisfaction plays a significant role as an intervening variable in the relationship between economic motives and loyalty. the statistics indicate a significant positive influence between the two variables, as demonstrated by the t -statistics value of 5.512 and the path coefficient of 0.481. previously, hypothesis h4 documented a positive relationship between economic motives and loyalty. thus, satisfaction can be an intervening variable in the relationship between the two above variables. the effect of economic motives is positive, or it strengthens the relationship. table 2. hypothetical test of structural model hypothesis statements path coefficient t-statistics decision h1 there is a significant influence of religious motives on loyalty 0,052 1,137 rejected h2 there is a significant influence of economic motives on loyalty. 0,489 4,225 accepted h3 there is a significant influence of religious motives on satisfaction. 0,088 1,599 rejected h4 there is a significant influence of economic motives on satisfaction. 0,637 8,536 accepted h5 there is a significant influence of satisfaction on loyalty. 0,498 4,551 accepted h6 the satisfaction variable plays a significant role as an interveni ng variable in the influence of religious motives on loyalty. 0,580 10,559 rejected h7 the satisfaction variable plays a significant role as an interveni ng variable in the influence of economic motives on loyalty. 0,481 5,512 accepted ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) │ 73 discussion the influence of religious motives on customer loyalty and satisfaction in bank ntb syariah the results of testing hypotheses h1 and h3 indicate that the religious motive does not affect customer loyalty and satisfaction towards bank ntb syariah, which means that the religious motive does not make customers satisfied and loyal to bank ntb syariah. on the other hand, loyalty is something that every bank must pursue if they want to compete in the current tight banking competition. some researchers explains that with customer loyalty, it is hoped that the shariah bank can also face the increasing competition for market share. with the era of "the borderless world," the shariah banking sector is inevitably faced with a limitless situation and must be able to compete fairly with global banking. shariah banks must be prepared to obtain loyal customers and maintain customer loyalty (rahmayati, 2021). therefore, considering the absence of the influence of the religious motive on customer loyalty and satisfaction towards bank ntb syariah in this stu dy (dwi suhartanto, 2019), other variables that can encourage customer loyalty need to be identified. the assumption that religious motives can influence loyalty if done with other motives can be seen in sugeng wahyudi's and maghfuriyah research (soegeng wahyoedi, 2021), (maghfuriyah, 2019). when combined, this study suggests that variables such as religiosity, trust, company image, and profit -sharing systems can increase customer savings interest and loyalty in bank mandiri syariah (khatimah, 2018),. it means that the higher the religiosity, trust, company im age, and profit-sharing systems, the higher the interest in saving and customer loyalty in bank mandiri syariah (muljibir rahman, 2022). it is worth noting that this research contradicts the findings of several other studies. in their study, metawa and almossawi state that religious motives can influence loyalty. customers maintain their relationship with or remain loyal to islamic banks due to their obedience to sharia principles (sayani, 2015). secondly, setyowati, abubakar, and rodliah assert that religiosity impacts trust that the islamic bank's sharia principles or islamic law are adhered to (ro’fah setyowati, 2017). thirdly, this research is not aligned with the study conducted by barus, winoto, and wahyudi which found that religiosity has a positive effect on trust, and trust has a positive impact on customer loyalty (irma rasita gloria barus, 2021). the impact of economic motives on customer loyalty and satisfaction in bank ntb syariah the analysis of hypothesis testing h2 and h4 indicates a significant influence of economic motives on the loyalty and satisfaction of customers of ntb syariah bank, indicating that economic motives contribute to the satisfaction and loyalty of customers towards ntb syariah bank. in line with this, junaedi explained that high customer loyalty is necessary to maintain the stability and growth of islamic banks (achmad tayip junaedi, 2012). hence, customer loyalty is a particular concern that requires greater attention. in the context of economic motives, the research shows a significant impact on loyalty and satisfaction, which implies that the economy can be maximized more widely to maintain customers' loyalty and satisfaction towards bank ntb syariah. therefore, customer loyalty is an essential factor in the sustainability of islamic banking operations. simamora also explains that customer loyalty can be maintained by paying attention to the four aspects mentioned above, namely customer satisfaction, customer retention, migration barrier, and customer enthusiasm (simamora, 2008). however, to become a loyal customer, there must be reasons or motives ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) 74 │ underlying the customer's loyalty. these reasons and motives can also be referred to as "motives". a customer's motives in making decisions and taking actions are based on the demands of their life needs, as humans are economic creatures who constantly strive to meet their living needs. as economic cr eatures, it is very human for customers to strive to be loyal to islamic banks in the hope of fulfilling their economic needs required to meet their daily needs. the influence of customer satisfaction on the loyalty of bank ntb syariah customers the results of h5 testing indicate a statistically significant relationship between satisfaction and loyalty. the computer t-statistics are shown by the estimate, which is 4.551. the marginal effect is represented by the path coefficient, which is 0.498. this research is in line with the study conducted by some researchers which stated that customer satisfaction has a significant impact on customer loyalty (nugraheni, 2021). mohsan's research also afandi found that customer satisfaction significantly affects customer loyalty (mohsan, 2011). these results indicate that customer satisfaction has an elevated level of influence on customer loyalty (ghofur, 2021). according to kotler and keller, satisfaction is a feeling of pleasure or disappointment that arises from comparing product performance with desired expectations. customers will feel satisfied if their desires are met and will be delighted if their expectations are exceeded (keller, 2012). satisfaction cannot strengthen the relationship between religious motives and customer loyalty in bank ntb syariah the statistical results indicate that hypothesis h6 is not accepted, meaning that the satisfaction variable cannot play a significant role as an intervening variable. as noted in the t -statistics and path coefficient values of 10.559 and 0.580, respectively, no relationship was found between religious motive and loyalty, which automatically implies that the satisfaction variable cannot be intervening in the relationship between religious motive and loyalty. the statistics show no significant positive influence between religious motive and loyalty. these research findings align with a previous study conducted by wahyoedi (soegeng wahyoedi, 2021) which stated that the religiosity variable does not enough affect customer loyalty, with satisfaction as an mediation variable in islamic bank in dki jakarta. nisfatul husniah also stated that religiosity variable does not affect customer loyalty, with satisfaction as an intervening variable (hasanah, 2021). it means the satisfaction variable cannot mediate the relationship between religiosity and customer loyalty. satisfaction as a reinforcer of the relationship between economic motives and customer loyalty at ntb syariah bank the statistical test results of hypothesis h7 indicate a significant positive influence of economic motivation on loyalty. this is evidenced by a t-statistics value of 5.512 and a path coefficient of 0.481. previously, hypothesis h4 had documented a positive relationship between economic motivation and loyalty. therefore, satisfaction can serve as an intervening variable in the relationship between economic motivation and loyalty. considering that satisfaction is a feeling of pleasure or disappointment that arises from comparing product performance with desired expectations, customers will feel satisfied if their needs are met and happy if their expectations are exceeded, as stated by kotler and keller (keller, 2012). therefore, it is reasonable to assume that satisfaction can strengthen economic motivation and customer loyalty, given ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) │ 75 that satisfaction is a pleasant feeling usually caused by improved product performance according to the customer's desires. conclusion the results of statistical tests showed that the hypothesis regarding the positive influence of religious motives on customer loyalty and satisfaction in bank ntb syariah was rejected. specifically, the t-statistics value for the relationship between religious motives and loyalty was 1.137, and the t -statistics value for the relationship between religious motives and satisfaction was 1.96, below the threshold for statistical significance. the marginal effect of religious motives on loyalty and satisfaction, as indicated by the path coefficient, was also minimal, at 0.052 and 0.088, respectively. conversely, the results showed that economic motives positively influenced customer loyalty and satisfaction in bank ntb syariah, with a t-statistics value of 4.225 for the relationship between economic motives and loyalty, and 8.536 for the relationship between economic motives and satisfaction. furthermore, satisfaction was found to significantly influence customer loyalty in bank ntb syariah, as evidenced by the t-statistics value of 4.551 and the path coefficient of 0.498. additionally, satisfaction was a significant intervening variable in the relationship between economic motives and customer loyalty, as evidenced by the t-statistics value of 5.512 and the path coefficient of 0.481. it implies that satisfaction strengthens the positive relationship between economic motives and customer loyalty. however, the results showed that satisfaction did not function as a significant intervening variable in the relationship between religious motives and customer loyalty, as evidenced by the t -statistics value of 10.559 and the path coefficient of 0.580. references achmad tayip junaedi, d. h. (2012). analisis pengaruh kualitas pelayanan, keadilan dan kepuas an nasabah terhadap loyalitas nasabah bank syariah: studi pada nasabanh bank syariah provinsi riau. jurnal aplikasi manajemen 10(1), 161-176. adunola oluremi oke, p. k. (2016). consumer behavior towards decision making and loyalty to particular brands. international review of management and marketing, 6(4) , 43-52. afifah, n. a. (2021). influence of service quality dimensions of islamic. journal of islamic economic laws 4(2), 105-136. budiman, f. (2020). kepuasan dan loyalitas nasabah bank syariah indonesia cabang boyolali. intelektiva: jurnal ekonomi, sosial & humaniora 02(05) , 142-166. dwi suhartanto, c. g. (2019). loyalty towards islamic banking: service quality, emotional or religious driven? journal of islamic marketing 11(1), 66-80. ghofur, a. a. (2021). spiritual well -being and religious commitment in explaining customer satisfaction and loyalty in sharia banking. economica: jurnal ekonomi islam 12(1), 97-118. hasanah, n. (2021). pengaruh religiusitas, ekuitas merek, kualitas pelayanan terhadap loyalitas pelanggan dengan kepuasan sebagai variabel intervening. thesis uin sunan ampel surabaya. irma rasita gloria barus, h. w. (2021). the effects of trust and service quality on customer loyalty of islamic banks moderated by religiosity (a study of islamic bank customers in jakarta) . budapest international research and critics institute -journal (birci-journal) 4(3), 5713-5725. keller, p. k. (2012). marketing management, 4th edition. new jersey: prentice hall published. khatimah, n. (2018). engaruh religiusitas, kepercayaan, citra perusahaan, dan sistem bagi hasil terhadap minat nasabah menabung dan loyalitas di bank syariah mandiri (studi kasus pada nasabah bank syariah mandiri gresik. jmm17 jurnal ilmu ekonomi & manajemen 5(01) , 37-48. maghfuriyah, a. a. (2019). market structure and islamic banking performance in indonesia: an errorcorrection model. management science letters, 9(9), 1407-1418. ijik, vol. 13 no. 1: 65-76 the impact of religious and economic motives on loyalty with satisfaction as an intervening variable: a study of the saving customers of bank ntb syariah sanurdi and muslihun issn 2302-9366 ( print ) issn 2302-9781 (online) 76 │ mashuri. (2020). analisis dimensi loyalitas pelanggan berdasarkan perspektif islam. iqtishadun a : jurnal ilmiah ekonomi kita 9(1), 54-64. mohsan, f. m. (2011). impact of customer stisfaction on customer loyalty and intention to switch: evidence from banking sector of pakistan. nternational journal of bussiness and social science 2 (16), 263–70. muljibir rahman, r. m. (2022). pengaruh service quality, brand image, dan religiusitas terhadap loyalitas nasabah bank bsi cabang kendari . jasie journal of aswaja and islamic eco nomics 01(02), 75-83. murray raphel, n. r. (2007). winning customer loyalty. gramedia pustaka utama. nugraheni, r. a. (2021). factors affecting customer loyalty of islamic bank in sumbawa city, indonesia. muqtasid 12(2) , 119-128. rahman, m. a. (2021). customer loyalty towards islamic banks: the mediating role. sustainability, 13(1075), 2-19. rahmayati. (2021). competition strategy in the islamic banking industry: an empirical review. international journal of business, economics and social development 2(2) , 65-71. ro’fah setyowati, l. a. (2017). sharia governance on islamic banking: spiritual rights perspective on consumer protection in indonesia. diponegoro law review 2(1), 2-23. sari, u. f. (2017). motif agama dan motif ekonomi : studi loyalitas nasabah bank syariah. ciputat: cinta buku media. sayani, h. (2015). customer satisfaction and loyalty in the united arab emirates banking industry . international journal of bank marketing 33(3) , 351-375. soegeng wahyoedi, a. s. (2021). the effect of religiosity and service quality on customer loyalty of islamic banks mediated by customer. management science letters 11, 187-194. subhan, s. i. (2016). pengaruh kualitas pelayanan dan kepuasan terhadap loyalitas (studi pada nasabah tabungan bank bca cabang purwakarta). e-qien jurnal ekonomi dan bisnis 5 (1), 40-50. suryani, t. (2008). perilaku konsumen: implikasi pada strategi pemasaran. yogyakarta: graha ilmu. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 13 no. 1: 26-34 doi: 10.15575/ijik.v13i1.23320 * copyright (c) 2023 muhammad auwal sulaiman this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: oct 5, 2022; revised: jan 20, 2023; accepted: jan 27,2023 islamic philantrophy as a mechanism to improve agricultural products and sustenance in refugees camps in the sub-region of lake chad basin muhammad auwal sulaiman school of general studies, abubakar tatari ali polytechnic, wuntin dada, jos road, bauchi , nigeria corresponding author e-mail: abufatima25@yahoo.com abstract insecurity of crossing lake chad basin and northeast nigeria has seriously affected activities of farming, fishing, and other agricultural programs in the region. the lake provides water for irrigation, fishing activities, water for cattle, and water transportation across four counties that share the lake. the paper has discovered that many communities have abandoned their agricultural activities and relocated to idps for their safety of life. as a result, the affected communities increasingly suffer from great loss, unemployment, and poverty. using the descriptive and analytical method, this study discussed the socioeconomic role of islamic philanthropy in funding the agricultural sector to restore sources of livelihood of the refugee camps in northeast nigeria. philanthropy, known as waqf, is a voluntary charity in terms of land and property. moreover, philanthropy is a strong instrument to reduce various burdens of life. meanwhile, this study recommends a design to reach the targeted communities. key words: philanthropy, agricultural products, sustenance, challenges, lake chad introduction undp doctrine states that individuals and institutions must become allies with a common goal of increasing the chances of life for present and future generations (nations et al., 1994). on the other hand, sdg un no. 3 advocates good health, individual health, and environmental well-being. to complement the idea of un sdg number 3, the waqf institution can be an additional way to fund the community’s socioeconomic problems applied to address issues, such as poverty, overcome challenges of the high cost of living, and promote scarcity of agricultural products. islam is very concerned about human welfare as mentioned in the qur'an. “and in their wealth (there are portions determined to be given) to the poor who beg, and the poor yet who refrain (from begging)” (qur’an 51:19). it is known that the activities of insurgency in northeast nigeria raise many refugee camps. these new settlements are in need of basic foods, clean water, livestock, and other related agricultural products. to support the government’s effort in these critical situations, islamic philanthropy (waqf) as an islamic social fund can be considered an important source to overcome some identified problems (raji, adekayaoja, agaku, akujobi, & hamzat, 2021; umar, abideen, & yus uf, 2018). this research provides many new perspectives from previous research (abubakar, 2019; muhammad, 2019; obaidullah & manap, 2017), especially in outlining strategies for the government and society to solve the occurring social problems, such as poverty that occurred in the sub-regional refugee camp in lake chad basin. https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 13 no. 1: 26-34 islamic pilantrophy as a mechanism in improving agricultural products and sustenance in the refugees camps of the lake chad basin sub-region muhammad auwal sulaiman issn 2302-9366 ( print ) issn 2302-9781 (online) │ 27 research method using descriptive and analytical methods (miles, huberman, & saldaña, 2018), this study examined the socio-economic role of islamic philanthropy in funding the agricultural sector to restore the livelihoods of refugees in northeast nigeria. islamic philanthropy (waqf) is a voluntary charity in the form of land and property and can powerfully reduce various burdens of life. the research started by explaining the definition of (waqf), the history of waqf, waqf institutions, refugee camps in lake chad basin, application of waqf to improve agricultural products, challenges in agricultural sectors faced by the refugees in lake chad basin, place of waqf as a scheme in nigerian legal systems, and the establishment of waqf to improve the food and agriculture of internally displaced people (idps). results and discussion waqf islam considers charity (waqf) as a spiritual gift (ambrose, aslam, & hanafi, 2015; kahf, 2016). waqf refers to a private asset or private property that is prohibited from being sold , inherited, or other undergone types of transactions (masruki & shafii, 2013). one of the charitable deeds established by islam on a voluntary basis since the time of the prophet muhammad is waqf. the word ‘waqafa’ is derived from an arabic root verb that means ‘detention, confinement, prohibition,’ or ‘forcing something to stop or stand still’ (nahar & yaacob, 2011). abu-hanifah officially defines waqf as the retention of a particular thing under the founder's ownership and the dedication of waqf’s income for beneficial causes (ibrahim et al., 2013). waqf has additionally demonstrated its effectiveness as a potent tool to ease different difficulties of life, both in economic and social aspects. furthermore, waqf has helped a lot of ill and underprivileged individuals in many different places. its shadaqah jariyah contains a voluntary charity (abdullah, 2020). ijtima'iyyah, or the act of worship performed for the benefit of others out of devotion to allah, is another name for one of the islamic commandments pertaining to people's daily life (rusydiana & devi, 2018). history of waqf waqf can be traced back to the time of the prophet muhammad, and it is well-known in muslims countries. however, layman perceives that waqf is a form of charity in the form of land and property (brahim & ibrahim, 2013). meanwhile, the waqf institutions once flourished in nigeria during the defunct sokoto caliphate and were founded by usman dan fodio in 1817 (w. m. ahmad, 2010). although waqf practices faced many challenges over the decades due to colonial interruption, north nigeria followed the zamfara state to implement shariah and endowment board law 2000, the first law on zakat and waqf. these actions were conducted at the end of colonial authority when there were fresh efforts to convert the zakat council into a commission. other north nigerian states were impacted by this progress (philip, 2007). this development has become necessary because waqf practices among muslims in every society are pivotal. waqf has helped and devolved the status of the poor and needy in society (singer, 2013). on 29 may 1999, nigeria resumed democratic rules, which introduce shariah (the islamic legal system) in many north nigerian states. 12 states, bauchi, borno, gombe, jigawa, kaduna, kano, katsina, kebbi, niger, sokoto, yobe, and zamfara, have adopted the shariah legal system. moreover, they have established important arrangements and institutions, such as shariah commissions, da'awah committees, the hisbah groups, and zakat (endowment) and waqf bodies (abubakar, 2019). ijik, vol. 13 no. 1: 26-34 islamic pilantrophy as a mechanism in improving agricultural products and sustenance in the refugees camps of the lake chad basin sub-region muhammad auwal sulaiman issn 2302-9366 ( print ) issn 2302-9781 (online) 28 │ the institution of waqf the holy quran urges muslims to give charity but does not define waqf specifically or make any specific references to it. allah has promised individuals who freely spend their riches in his way with numerous rewards (lawal, 2019). this is supported by the following verse. “they ask you what they should spend. say: whatever you spend of good must be for parents and kindred and orphans and al-masakin and the wayfarer and whatever you do of good deeds, truly allah knows it well (q2:215)”. similarly, other verses q2: 254, 270, and 280 explain the above condition. meanwhile, a hadith clarifies it. abu hurairah reports allah’s messenger saying as follows. “that all of a man's deeds cease with his death, with the exception of three: recurrent charity, knowledge (from which people get benefit), and a devout child who prays for him. ” sahih muslim 1631, no. 20. however, since non-muslims also practice waqf during the ottoman period, the idea of waqf is not wholly new for non-muslims (shaham, 1991 in lawal, 2019), the necessity of generosity has been emphasized in several bible texts, including hebrew 13:16, proverbs 19:17, and ii corinthians 9:7 (lawal, 2019). based on this justification, this study concludes that waqf is acceptable for both muslims and nonmuslims. in the islamic social order, waqf is regarded as an essential institution (lamido & haneef, 2021), can effectively leverage the potential of selfless altruism and give greater economic impact to the targeted social sectors of the society. according to shaikh et al. (2017), a moveable or immovable asset has been donated and dedicated under waqf for the long-term to create societal good. the usufruct and/or income are permanently enjoyed by the recipients. waqf can be established in the modern sense by pledging real estates, furnishings, other movable property, ad other types of liquid wealth, such as cash and stock. it is customary for an owner to give and dedicate a property—movable or immovable—for the ongoing good of society. the usufruct and/or income are permanently enjoyed by the recipients. waqf can be established in the modern sense by donating farm products, real estate, libraries, furniture, fixtures, other moveable goods, and liquid assets, such as cash and stocks. waqf, an organization dedicated to islamic philanthropy, can be utilized to offer a variety of welfare services to muslims, non-muslims, and other living things (ambrose et al., 2015). for instance, waqf can be used more flexibly to fund expenses for famine relief, animal protection, and environmental preservation. waqf institutions can create social and public infrastructure out of social capital. meanwhile, perpetual waqf offers the beneficiaries with a long-term social safety net. a waqf institution, where non-muslims predominate and governments are largely secular and uninterested in funding religious infrastructure like mosques, is an interesting source for muslims in europe, america, and australia to expand their religious infrastructure. muslims can use public facilities, such as hospitals and schools created by the government for all inhabitants. however, they are unable to share their infrastructure with non-muslims; in such secular nations, the government is unlikely to pay attention to the religious demands of the minority of the muslim population (shaikh et al., 2017). scholars also emphasize the significance of competent management and transparent administration of waqf to create effective results and transform waqf into an institution (haneef, pramanik, mohammed, amin, & muhammad, 2015). ijik, vol. 13 no. 1: 26-34 islamic pilantrophy as a mechanism in improving agricultural products and sustenance in the refugees camps of the lake chad basin sub-region muhammad auwal sulaiman issn 2302-9366 ( print ) issn 2302-9781 (online) │ 29 the refugee camps in lake chad basin displaced people are those who have been forced to relocate in search of a safer and better quality of life. they include refugees and internally displaced people (idps). in contrast, refugees refer to victims of political violence who have traveled across international borders in search of safety in another country. meanwhile, internally displaced persons (idps) are citizens of a country who have lost their homes, properties, or sources of livelihood as a result of the local insurgency and have sought refuge in other parts of the country (baqutayan & mahdzir, 2018). the united nations guiding principles on internal displacement define displacement as being forced or required to flee or leave one's home or place of habitual residence, in particular as a result of or in order to avoid the effects of armed conflict, situations of generalized violence, violations of human rights, or natural or man-made disasters (the un refugee agency, 1998) the lake chad basin (lcb) is made up of four nations and is home to ethnic groups from cameroon, chad, niger, and nigeria. the region's residents share a language, culture, and history. religious extremists, poverty, and a lack of basic amenities in north nigeria have contributed to the rise of boko haram and its spread into neighboring countries. the lcb's borders are poorly manned, and all governments’ efforts to restore peace and provide meaningful developments have failed. in recent years, the region has become a battleground for the insurgency of boko haram, which begins in nigeria (agbiboa, 2013; ayoola & segunolufemi, 2022). people have been relocated from borno, yobe, and adamawa states as a result of the boko haram sect's actions in northeast nigeria. consequently, the number of internally displaced people (idps) has increased. according to a report, women and children make up the majority of those who have fled lake chad region (hoinathy & tayo, 2022). “the number of idps in nigeria has increased considerably. the united nations office for the coordination of humanitarian affairs (unocha) reports that the number of idps from the three most affected states of borno, yobe, and adamawa has steadily risen. for instance, idps rose to 100,000 people from 2009 to 2010, 130,000 people from 2010 to 2011, 200,000 people from 2011 to 2012, and 290,000 people from 2012 to 2013. between may and december 2014, the number of idps from the region drastically rose to over 600,000 (unocha, 2014). this number consists of 1.6 million idps in maiduguri (the ‘safest’ part of borno state), 144,000 idps in yobe state, 135,000 idps in yola of adamawa state, 44,800 refugees in cameroon, 15,000 refugees in chad, and 105,000 refugees in niger (abbani, 2021). the trends from the six states (adamawa, bauchi, borno, gombe, taraba, and yobe) record that 1,948,349 people have been displaced in january 2019, and most of them are affected by the boko haram insurgency (abbani, 2021). application of waqf to improve agricultural products waqf is a unique category of charitable act that lasts forever. it entails giving away a fixed asset that potentially generates income or offers benefits (abdur-rashid, 2021). specific beneficiary categories are then served by the created revenue or benefit. muslims who give waqf frequently do not intend to recoup the value they receive from the property, building, or money they donate. the donated assets may be kept in a charitable trust. a cash waqf can be established by a waqf to raise money. this implies that the value of the waqf fund is used to create a lending portfolio based on islamic principles. ijik, vol. 13 no. 1: 26-34 islamic pilantrophy as a mechanism in improving agricultural products and sustenance in the refugees camps of the lake chad basin sub-region muhammad auwal sulaiman issn 2302-9366 ( print ) issn 2302-9781 (online) 30 │ prophet muhammad peace be upon him demonstrates that waqf is an ongoing charity because the beneficiary does not own the waqf assets and cannot dispose of them accordingly. moreover, during the time of the prophet, umar is reported to donate his piece of land in khaybar as waqf upon the advice of the prophet. consequently, the harvest and profits of this land are then donated to the poor and the needy. another striking example of an ancient waqf was uthman, who is popularly known as bir-rumah in medinah (shaikh et al., 2017). once, medina suffered from a serious drought and scarcity of water. meanwhile, a well belonging to a jew seems to be the only well available with a sufficient quantity of water in it. this jew sold the water at a considerably high price. then, the prophet assured paradise to those who will buy the well and endow it to the people of madina. uthman bought this well, paid a huge sum, and donated the well as a waqf to the entire community. the idea of waqf essentially implies islam’s recognition of the non-profit sector. waqf is meant to operate independently from private and government-regulated sectors. muslim societies in the past relied heavily on waqf assets to develop their economic sectors. challenges in agricultural sectors faced by refugees in lake chad basin the agriculture food organization of the united nations (2017) reports that 6.9 million people experienced food insecurity during the lean season from june–august 2017. 80–90% of the population relies on agriculture, fishing, and cattle as their source of income. there are 2.4 million displaced individuals. the conflict in the lake chad basin has become worse over the past few years because boko haram attacks civilians and do suicide bombings that targeted them. these attacks caused widespread trauma, drove millions of people from their homes, disabled people to access their fields, and destroyed crucial infrastructure and services. the violence has driven millions of people to be displaced from their homes across four nations surrounding lake chad basin, such as cameroon, chad, niger, and nigeria. in addition to the continued cross-border violence, a significant influx of nigerians has arrived in border regions of cameroon, chad, and niger, placing the vulnerable host communities under tremendous pressure. as a result, the restoration and safeguarding of food production and livelihoods in host communities are urgently needed. humanitarian access to some places where food security and nutrition are at risk has been hampered by insecurity. however, in recent months, a sizable area has been accessible for humanitarian aid and provided an opportunity to step up actions in the region (food organization of united nations agriculture, 2017). the food organization of united nations agriculture (2017) proposes six challenges. 1. seriously reduced access to farming activities has sharply increased food insecurity in the affected areas. 2. most of the displaced people rely on the scarce resources of host communities to fulfill their basic needs, including food. 3. host families' and other crisis-affected households' inability to use their land due to fear of attacks has removed their productive assets, decreased incomes, and created food shortages. 4. inflation has excessively escalated crop prices. transhumance migrations and international livestock trade have been hampered by insecurity and mobility restrictions. large-scale disruptions in local agricultural systems have damaged farming and irrigation infrastructure as well as decreased access to extension services. 5. it is anticipated that more people would return, and the need to reestablish better lives and resuscitate the agricultural industry will increase. ijik, vol. 13 no. 1: 26-34 islamic pilantrophy as a mechanism in improving agricultural products and sustenance in the refugees camps of the lake chad basin sub-region muhammad auwal sulaiman issn 2302-9366 ( print ) issn 2302-9781 (online) │ 31 6. the crisis has worsened the condition of vulnerable farmers who have been exposed to natural disasters, such as recurrent floods and droughts, over the past ten years. the concentration of herds as a result of altered transhumance flows is severely taxing pastoral resources and may endanger animal health. following the pastoral lean season, the health of cattle should receive special attention. the place of waqf as a scheme in nigerian legal systems nigerian constitution specifically recognizes islamic law as an independent source or part of nigerian law; islamic law has a separate administration of its justice systems (oba, 2002). more strongly, islamic law has been widely recognized, and its subjects which the court may be invited to adjudicate upon are also inestimable. the constitution has specially recognized some aspects of islamic law empowered by the court to exercise jurisdiction. these conditions are termed islamic personal law. as waqf is expressly listed as an islamic personal law in the constitution, the law confers constitutional legality on waqf in the country (ishola, 2019). the aforementioned condition bases waqf in the nigeran legal system. waqf is established as a subject of islamic personal law within the constitutional framework; therefore, there would always be persons versed in the field of waqf among the justices in the supreme court and the court of appeal in the country. this constitutional recognition significantly creates an impressive legal basis for waqf in the nation (ishola, 2019). the permissibility of waqf by the māliki school gives waqf all the necessary legal backing and strengthens the legal basis for the scheme in the nation (ishola, 2019). in other words, since the māliki school is the official school of thought (madhhab) in nigeria, and the school approves waqf as a legal scheme. as a result, waqf is legally founded in the country. moreover, the provisions of the constitution on islamic personal law are interpreted according to the views of the māliki school. establishment of waqf to improve the food and agriculture of internally displaced persons (idps) the goal of waqf is to support the less fortunate members of society, including the underprivileged, the needy, orphans, widows, travelers, and students. additionally, waqf aims to raise their standard of living, financial situations, health, and educational levels; thus, their actual living and merely existing can be distinguished (alaro & alalubosa, 2018). similarly, sadeq (2002) argues that waqf successfully creates income-generating enterprises suitably handled by disabled individuals, single moms, uneducated workers, and unskilled workers. these people will greatly benefit from income-generating activities because they could have trouble finding other work (m. ahmad, 2019). mustapha & muneeza (2020) suggest five points to effectively establish waqf institutions. 1. waqf institutions must be revived to properly fulfill their goals and serve their purposes in the 21st century. to make waqf mostly beneficial, it is necessary to assess the administrative and organizational structure of waqf institutions. 2. cash waqf should be encouraged because it potentially and significantly plays a role by sponsoring education and financing small-medium enterprises. 3. waqf property administration should be improved. in carrying out their responsibilities and managing the waqf property, the supervisors (mutawalli nazir or qayyim) must be pious and trustworthy. moreover, the coadministration should have clear guidelines about where, how, and ijik, vol. 13 no. 1: 26-34 islamic pilantrophy as a mechanism in improving agricultural products and sustenance in the refugees camps of the lake chad basin sub-region muhammad auwal sulaiman issn 2302-9366 ( print ) issn 2302-9781 (online) 32 │ at what rate awqaf mutawallis should invest the funds and manage the invested funds. moreover, the guidelines should clearly describe the integrity of the mutawallis. 4. scholars should educate the public and launch campaigns on waqf to persuade muslim business owners to donate a portion of their profits to the needy. as a result, they will gain allah's favor, and their bonds with the underprivileged will be strong. there is a lot of room for advocacy to gather support from the public and private sectors to comprehend the functions and benefits of waqf. thus, urgent challenges of social security and cohesiveness can be solved. the clergy, members of civil society, and religious groups can all take on this responsibility. 5. to prevent unauthorized occupation and theft of waqf property, there should be a body that charges proper and ongoing oversight of the waqf property and describes how the nazir manages it. a country with a majority of muslims should also have a ministry of awqaf to oversee the administration of waqf donations. conclusion this paper attempts to highlight the relevance of awqaf to promote food and agriculture in the refugee camps so that each household will benefit from a waqf program scheme. in particular, this paper attempts to explore the potential of awqaf to improve the food security and nutrition of idps and the need of improving the quality of life in refugees’ camps. the scheme will supplement the government effort to minimize the shortage of healthcare facilities in the camps. waqf should support idps during the current rainy season by providing cereal seeds, fertilizers, as well as small-scale livelihood starter kits. cash waqf could be founded by trade associations and/or merchants, and government workers should donate one percent of their income. this policy would bust the project. the government should recognize the use of awqaf funds in public budgets to regulate and provide philanthropists by enabling legal frameworks, such as tax exemptions. as a result, donations to awqaf can be encouraged. the poor's participation in civil society organizations, as the third sector, should be strengthened and involved in poverty alleviation programs. there should be muslims who can effectively run non-governmental organizations, such as awqaf, as well as men and women who are trustworthy and knowledgeable. the government must create well-functioning political institutions to empower the poor, overcome social forces, and develop institutions that are largely responsible for their poverty. references abbani, a. y. 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(2017). application of waqf for social and development finance. isra international journal of islamic finance. singer, a. (2013). giving practices in islamic societies. social research: an international quarterly, 80(2), 341–358. the un refugee agency. (1998). guiding principles on internal displacement . united states. retrieved from https://www.unhcr.org/pro tec tion/idps/43c e1cff2/guiding-principles -inter nal displacement.html umar, a., abideen, a. m., & yusuf, i. (2018). closing the idps camps in yobe state, north -eastern nigeria: what option for the internally displaced persons. international journal of advanced and multidisciplinary social science, 4(1), 13–22. about the author muhammad auwal sulaiman ph.d. was born on 15 july 1973 in the local government area of bauchi state, nigeria. he earned a diploma in sharī’ah & civil law from the college for legal and islamic studies in misau in 1993, a b.a. degree in islamic studies from the university of maiduguri-nigeria in 2005, and a m.a. degree in islamic studies from the university of jos-nigeria in 2011. he passed the one-year induction course for a professional diploma in education from abubakar tatari ali polytechnic, bauchi in 2013. auwal obtained a ph.d. degree in islamic studies from nasarawa state university, keffi in 2020. subsequently, he participated in several courses and obtained certificates and skills in information and technology. in addition to his academic qualifications, he is a registered member of the teachers registration council of nigeria, a full-time member of the nigerian qur’ănic society (nqs), and the nageria association of teachers of arabic and islamic studies (natais). kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd. ac.id/index. php/ijik international journal of islamic khazanah , vol. 10 no. 2: 61-68 * copyright (c) 2020 iwan setiawan et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: may 05, 2020; revised: july 21, 2020; accepted: july 26, 2020 indigenous religion’s strategy in maintaining their belief iwan setiawan1*, irfan goffary2, mohamad hamim3 1 institut agama islam darussalam (iaid) ciamis 2stai al-falah, cicalengka bandung 3sekolah tinggi agaman islam tasikmalaya * corresponding author e-mail: iwansetiawan@iaid.ac.id abstract the purpose of this study is to discuss the patterns of strategy adherents of the madrais or the djawa sunda religion (ads) in cigugur, indonesia, in maintaining their trust. this study uses a qualitative approach to the descriptive-analytic method through literature studies. data obtained through the review of the literature and then analyzed using content analysis (content analysis) using miles and crow's theory of "organizational strategy." the results showed that the pattern of the strategy of adherents of the teachings of madrais in maintaining its beliefs seen in several ways, namely: the model of prospectors, defenders, analyzers, and reactors. the prospector pattern means forming a new form of organization. the model of defenders means to survive for the stability of the organization's existence. pattern analyzers mean dealing with internal consolidation to find an organization's safe position. finally, the pattern of reactors is forced to succumb because of external threats and pressures and is unable to fight them. keywords: indigenous religion, strategy, madrais, the religion of djawa sunda introduction in indonesia, many indigenous religions continue to struggle to maintain their existence in the face of government pressure. one that is in west java is the adherents of the madrais (formerly the javanese djawa religion) whose center is in cigugur kuningan. madrais teachings were spreading in several regions in west java, such as ciamis, tasikmalaya, garut, cirendeu, sukabumi, bogor , and others. to face the pressures of the state, the seekers continually try in various ways to maintain their existence. these efforts can be part of a strategy to achieve the goal that still exists and may also be an adaptive response to external threats. one of the efforts undertaken by advocates against the government is to submit a judicial review of article 61 paragraph 1 and article 64 paragraph 1 of the 2013 a dministrative and population act (adminduk), revision of the 2006 act. the result is november 2017, the second decade of court reform the constitution (mk) granted the judicial review of ancestral religious beliefs on article 61 paragraph 1 and article 64 paragraph 1 of the 2013 administrative and population act (adminduk), a revision of the 2006 act. the mk decision requires the indonesian government to add choices to the religious column on identity cards (ktp), which is the "flow of trust" for followers (mubarok, 2019). in addition to efforts made to the government of the djawa sunda religion community, they al so sought to develop strategies to maintain their beliefs. rangkuti defines strategy as a tool to achieve goals and, according to argyris, quoted rangkuti, the procedure is a continuous response or adaptation to external threats with internal strengths and weaknesses of the organization that affect the organization (rangkuti, 1997). the strategy developed by the followers of the madrais teachings is a response to the ups and downs of the state's recognition of their lessons as well as to other native religions in indonesia. samsul maa'rif clearly explained the ups and https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 2: 61-68 indigenous religion’s strategy in maintaining their belief iwan setiawan, irfan goffary, mohamad hamim issn 2302-9781 (online) 62 │ downs of government recognition of ancestral religion in indonesia from time to time. ma'arif began by explaining that in the old order era, faith is defined very exclusively, which had a holy book, a prophet, and international recognition. this definition determines who is served and who is not served. the old order government to oversee the flow of trust, formed the trust flow monitor (pakem) in 1953. during the transition to the new order precisely in 1965 (when there was political upheaval) was born presidential decree (which later became pnps law 1/1965 on blasphemy). this presidential decree wants to protect the official religion from blasphemy by a stream of faith. in the same year, the flow of trust under enormous pressure, especially after the events of 30 september 1965 (g/30/s/pki), they were suspected of being part of communism. a critical moment for the flow of trust occurred in 1978. this year the mpr decree came out stating that belief is not a religion but culture. tap mpr no. 4 of 1978 also requires the presence of a religious column (the column must be filled with one of the five religions) in the civil registration form(damami, 2011). nowadays, the religious column is listed on the identity card (ktp). according to ma'arif, in the second period of the new order, beginning in 1978, religion began to 'be formalized' (maarif, 2017). in the post-reform era, with the inclusion of human rights clauses in state legal instruments, adherents of the faith again received recognition. with human rights instruments, followers of the trust are protected from being forced to convert to "official" religion. but discrimination still exists, with article 61 of the 2006 adminduk law: the identity of belief is not recorded in the religion column. with such regulations, according to ma'arif, the state has perpetuated 'the politics of recognition.' the political purpose of recognition is that religion is used to distinguish citizens (maarif, 2017). the ups and downs of recognition of indigenous religion by the state, as explained by samsul ma'arif, made the followers of local religions devise strategies or strategies to maintain their religious existence. so this paper, in general, the first part describes the adherents of madrais teachings covering history, theology, rituals, and current issues. part two explains the patterns of strategies of followers of local religions (indigenous religion) in maintaining their religious system in the midst of the 'onslaught' of religious politics by the state experienced by believers. in this research, mile and crow theory is applied to analyze the pattern of survival strategies. the theories used regarding organizational strategy include innovative and creative strategies that metamorphose into several designs, namely: prospectors, defenders, analysts, and reactors. the prospector pattern means forming a new form of organization. the model of defenders means to survive for the stability of the organization's existence. pattern analyzers mean dealing with internal consolidation to find an organization's safe position. finally, the pattern of reactors is forced to succumb because of external threats and pressures and is unable to fight them. methodology this study uses a qualitative approach with descriptive-analytic methods through literature studies. data obtained from the review of the literature and then analyzed by content analysis (content analysis). the primary data used in this study are books and journal articles about the followers of the javanese religion of sundanese (ads) and books on organizational strategy in maintaining its existence, namely miles and crow's book titled organizational strategy, structure, and process published by stanford university press. the secondary data are books and journal articles about the religion of javanese sundanese (ads). international journal of islamic khazanah, vol. 10 no. 2: 61-68 indigenous religion’s strategy in maintaining their belief iwan setiawan, irfan goffary, mohamad hamim issn 2302-9781 (online) │ 63 results and discussion agama djawa sunda (ads) the agama djawa sunda was founded by kyai madrais or pangeran sadewa alibasa kusumawijayaningrat. he is a descendant of the sultanate of gebang cirebon. according to didi wiardi, kyai madrais felt dissatisfied with the religion of islam that did not place his status as befits others, both in the life of this world and the hereafter. kyai madrais was hurt because he was accused of being a 'bastard' by kyai, who taught him at the islamic boarding school because he was prince gebang's daughter from a concubine. at that time, a concubine by kyai, his teacher madrais and public opinion was interpreted as an informal wife, and the child of a concubine was considered an illegitimate child. in addition, according to the kyai, illegitimate children will not be accepted in heaven. thus, kyai madrais felt disappointed with the incident and considered the teachings of islam not to protect him. therefore, madrais left the pesantren to seek truth and justice. after studying to a number of islamic boarding schools, madrais taught islam, which was mixed with adat or vice versa with religion (wiardi, 2007). around 1925 the teachings of kiai madrais by the people were called agama djawa pasoendan or agama djawa soenda abbreviated as ads. according to didi wiardi, the naming of jawa and sunda did not rule out the possibility because the essential elements of the belief contained in it took a lot from the cultural aspects of djawa (cirebon) and sundanese. probably also because its adherents were sundanese and javanese cirebon (waluyajati, 2017). after madrais died (in 1939; aged 117 years), cigugur's leadership was continued by his son prince tedjabuana alibasa, until (at the government's recommendation) prince tedjabuana dissolved the ads through government decree no. sk. 001 / kpts / dk 1964 (syukur, 2011). in 1981, prince djatikusumah (the son of pangeran tedjabuana), together with ads followers, created the organization of the karuhun urang customary community (packu). like ads, the packu organization was also banned by the government through the decision of the west java high prosecutor's office dated august 25, 1982, with decree no. 44 of 1982. furthermore, after the reform period, due to freed om of belief, prince djatikusumah (son of prince tejabuana) reunited madrais followers and call themselves as akur citizens (adat karuhun urang) until now (dagun & purwanto, 2000). theology of agama djawa soenda (ads) the cigugur viewer holds that all life and life originate from gusti sikang sawiji-wiji (god, who is the essence of all essence) or gusti nu maha tunggal (god almighty). he is the one, but no one is holding it. there is no direction and no place, there is himself, and his power is no match. the book that is used by the cigugur readers is a book written by the book. this means that all aspects of the physical-spiritual life of humans and the universe are read as a holy book. even so, they did not rule out the possibility of them also reading writings called writing scribes, which were written in various teachings(mutaqin, 2013). the teachings of madrais up to now have been passed down to residents through (1) piwulang, pitutur (advice); (2) calling, pepeling (warning); (3) tarekah (symbolic activities) carried out in traditional ceremonies. the teachings or guidance for adherents of the teachings of madrais contained in "pikukuh tilu", which are 3 things that must be held firmly as a foundation of life to achieve "sampurnaning inhaled, death sajatining" and "sampurnaning hurip, sajatining starch" (perfection of life). the contents of the pikukuh tilu are ngaji badan, tuhu/mituhu kana tanah, and madep ka ratu-raja 3-2-4-5 lilima 6. ngaji badan is related to if you want to live safely, you must know god, before you know god, you must know yourself first (suhaenah et al., 2017). humans must know sasaka rupa (self-form) and the sakarupa (pure form) of international journal of islamic khazanah, vol. 10 no. 2: 61-68 indigenous religion’s strategy in maintaining their belief iwan setiawan, irfan goffary, mohamad hamim issn 2302-9781 (online) 64 │ oneself. mikukuh kana tanah means obeying god-given destiny for land (place). there are two kinds of property, i.e.; tanah amparan (homeland) and tanah adegan (physical and spiritual human beings). madep ka-raja is an essential aspect of a belief or confidence in the nature given by god. ratu raja consists of six groups namely ratu raja tilu 3 means serving the three elements in person (sir, taste, thought / determination, speech, behavior), ratu-raja 2 (pairing nature), ratu-raja 4 (two hands and two legs activity), ratu-raja 5 (the five senses), ratu-raja lilima (awareness of the existence of five nations in the world as god's destiny), ratu-raja 6 (complete and perfect unity of the various elements of human life and the universe) (dagun & purwanto, 2000). rituals pikukuh tilu described above is transformed into a routine of worship called determination if the feeling, which is to arrange the taste so that it can incarnate in common behavior patterns. the following is a method of resolution of flavor that is commonly practiced by adherents of madrais. determination of feeling done in a sitting position like a person who is meditating and is usually done in two wa ys, namely; how to taste for yourself and how to taste done together (setiawan, 2013). in 1940, children of ads adherents from cigugur who studied in kuningan often used to be mocked with the words "madrais pupil, sleeper, paehna ge ditambelaan, teu disarunatan" (murid madrais, likes to heat the body in the fireplace, use a coffin whenever he or her die, no one is circumcised). one of the madrais rituals is often a ritual of "worshiping" fire in front of hawu (furnace). even in the places of kiai madrais's wandering, often ngadapur (make a furnace). so some people consider the adherents of madrais to worship fire. furthermore, if someone dies, they must use a coffin made of teak wood following the philosophy of sunda mulih ka jati mulang ka asal. moreover, the teachings of madrais teach that men do not need to be circumcised, because it means violating god's nature, namely discarding what god has given. throwing it means not being thankful for what god has given. in addition to the above rituals, traditional rituals that are still carried out up to now are seren taun traditional ceremonies. the seren taun ritual is a traditional ceremony of a sundanese agrarian society that combines various sundanese arts and cultures (angklung buncis, rengkong, dog dog lonjor, dadung party, buyung dance, tarawangsa, ronggeng gunung, gamelan “si monggang,” and others) and combined with ritual processions of indigenous peoples that have profound meanings. this celebration is carried out every year precisely on the 22nd of rayagung in the sunda calendar. every year, thousands of people from all over west java usually come to cigugur to attend the event, generally adherents of madrais teachings (indrawardhana, 2012). ads adherents strategies in maintaining their trust based on the historical description of the djawa sunda religion or sundanese wiwitan religion that developed in cigugur, this section will explain the ads strategy in maintaining their religious system. according to miles and snow, “the organization must continuously modify and improve the mechanism to achieve its objectives, by rearranging the structure of roles and relationships and the decision making process and its control” (abdalla & altaf, 2018)(miles et al., 2003). furthermore, miles and snow categorize organizational strategies into four categories: defenders, prospectors, analyzers, and reactors. each has a type of procedure in responding to its environment, configuration of different structures and processes. defender types are organizations that emphasize the use of organizational stability and survival strategies. the organization maintains its core organization without making any changes. this type of international journal of islamic khazanah, vol. 10 no. 2: 61-68 indigenous religion’s strategy in maintaining their belief iwan setiawan, irfan goffary, mohamad hamim issn 2302-9781 (online) │ 65 prospector is almost always looking for opportunities and still experimenting with external responses to the organization. this type of organization uses a strategy that prioritizes innovation and creativity to create new products. types of analyzers are organizations that use strategies between defenders and prospectors. this means that this organization is not too brave to take significant risks in innovation but still trying to create excellence in service to its members. types of reactors are types of organizations that do not have a specific approach in dealing with external pressures. this type of organization only tries to react to changes that occur outside the organization (miles et al., 2003). the miles and snow categorization will be used to analyze the strategies adopted by ads adherents in maintaining their religion. 1. establishment of the trimulya education foundation in 1958. based on the miles and snow category, ads entered the prospector category because it tried to be creative and innovate by establishing the trimulya foundation in order to educate the next generation of teachings through tri mulya middle school and smk daya mandiri. tri mu lya middle school used to be very popular in the kuningan area, and although there are not so many students now, because of the many choices of other educational places, it still runs with a load of loving attitudes towards local values. to continue at the senior secondary level, smk daya mandiri was also established to accommodate the children of residents. 2. affiliated with bkki between 1956 and 1964 (dissolution). the results of the 1955 elections showed that the abangan group won political battles, including the mysticism (maarif, 2017). then it facilitates the political moment for the mysticism group. immediately after the election, precisely on 19-21 december 1955, the mysticism group held its first national congress in semarang. six hundred eighty representatives from 70 organizations attended the congress. at the congress, they formed the badan kongres kebatinan indonesia (bkki) and elected mr. wongsonegoro as chairman. since this congress, the group of beliefs is known as the “mysticism”. the teachings of madrais cigugur since 1956 are registered as members of the bkki even in west java there are 22 schools of mysticism which are also registered as members of the bkki. the purpose of bkki is , of course, fighting for the recognition of the government, which has an impact on government services to all mysticism groups in indonesia. in 1960, the existence of the bkki received opposition from the islamic youth congress, which emphasized its rejection of mysticism (maarif, 2017). 3. "recapture" the palace that was previously handed over to the catholics (1978). after ads disbanded in 1964, the building of the former ads activities by prince tejabuana was handed over to the cigugur people who were former members and subsequently used as a place for church masses. a few years later, in connection with the tourism development plan on october 7, 1976, the kuningan district government asked prince tejabuana the former ads building to become a museum. prince tejabuana, through his son prince jatikusumah, allowed it on the grounds that it would preserve the cultural heritage of the nation in the field of history and archeology in order to foster national awareness. the 'seizure' of the palace could be part of a strategy to revive the teachings of madrais as evidenced the following year (1981), prince jatikusumah founded packu (paguyuban adat cara karuhun urang). 4. the implementation of the seren tahun event, although it has been banned since 1982 (for almost 17 years) and allowed to return in 1999, is a real effort by ads residents to maintain the rituals typical of madrais. after being banned by government regulations twice (in 1964 and 1982). nutu ceremony (the forerunner of the seren taun ceremony) which is usually held every year, then carried out by distributing rice to each resident to be peeled one by one. after it is finished, it is collected at paseban, where a simple ceremony is held. the annual nutu traditional ceremony can international journal of islamic khazanah, vol. 10 no. 2: 61-68 indigenous religion’s strategy in maintaining their belief iwan setiawan, irfan goffary, mohamad hamim issn 2302-9781 (online) 66 │ only be held again on a large scale by the indigenous people of cigugur starting in 1999, named after the collapse of the new order (1997). cigugur indigenous people are able to rise u p and actualize themselves in the midst of society. the impact of the kuningan regional government considers that traditional and religious activities in cigugur are a cultural asset, even the archipelago that can be developed (wiardi, 2007). 5. the activity of compiling the teachings of madrais by prince jatikusumah is an effort in order to maintain the instructions of madrais so that it is better understood by his followers. prince jatikusumah was given the title of rama panyusun because he composed the teachings of madrais, which had not yet been produced. prince jatikusumah compiled the books "breaking papakon pikukuh tilu" and "surasa husus." the first is in the form of poetry (poetry), and the second is in the way of fluent language (prose)(syukur, 2011). kyai madrais himself is called rama panyipta (father of creation) because he is considered the creator of teachings. at the time of kyai madrais, there were teachings that were still not understood by the residents, because they were full of symbols (siloka) and signs, but the residents carried out all their orders because they felt sure and believed. the prince of tejabuana was given the title rama pangwedar because he explained the teachings of madrais, which were difficult to understand. 6. establishing packu as an incarnation of ads in 1981 and changing again to akur after reforms could be a strategy for adherents of ads to perpetuate their existence with new 'clothes .' packu is even intended to accommodate followers of ads who were previously converted to catholicism. the reason for the dissolution of packu is that the government sniffed that this organization was an incarnation of the previous ads, so in 1982, the government banned the packu organization including the prohibition of procuring seren taun ceremonies through t he west java high prosecutor's office dated august 25, 1982, known as sk. no. 44 of 1982. 7. after about 15 years, the implementation of madrais was carried out clandestinely. after the collapse of the new order of religious life, the followers get a fresh br eeze by accommodating international human rights clauses. so after the reformation, prince djatikusuma reunited followers of madrais and called themselves akur citizens (adat karuhun urang) until now (wiardi, 2007). 8. to maintain the teachings of madrais, the ads leaders registered themselves to be registered with the director-general of trustworthiness development (bhk) under the ministry of education and culture. as a result, in 1982, madrais's teachings were registered with the director -general of trustworthy development. bhk is one of the director generals in the ministry of education and culture, which was formed on february 5, 1979. in 1980, the bhk directorate changed its name to ppk (pembinaan penghayat kepercayaan kepada tuhan yang maha esa). the directorate is tasked with documenting and registering trust groups, especially those that have been collected by hpk (himpunan penghayat kepercayaan kepada tuhan yang maha esa), which was an independent organization of the ceremonies at the time (wiardi, 2007). 9. in 2000, together with other indigenous peoples, established aman in the context of consolidating and advocating for the rights of indigenous peoples regarding ulayat land and others. aliansi masyarakat adat nusantara (aman) is an independent social organization with a vision to create a just and prosperous life for all indigenous peoples in indonesia. aman works at the local, national, and international levels to represent and advocate for indigenous people s's issues. aman has 2,304 indigenous communities throughout indonesia, which number around 17 million individual members. indigenous peoples have sovereignty over land and natural resources, socio-cultural life international journal of islamic khazanah, vol. 10 no. 2: 61-68 indigenous religion’s strategy in maintaining their belief iwan setiawan, irfan goffary, mohamad hamim issn 2302-9781 (online) │ 67 governed by customary law, and conventional institutions that maintain the sustainability of their lives as indigenous communities. aman was formed in 1999 in accordance with the decision of the first archipelago indigenous peoples congress (kman i). on march 17, 1999, more than 400 indigenous leaders in the archipelago gathered at the hotel indonesia in jakarta. kman i discuss and seek solutions to overcome threats to the existence of indigenous peoples, including violations of human rights, expropriation of customary lands, cultural harassment, and various policies that discriminate against masyarakat adat. as a traditional leader, pangeran jatikusumah, was one of aman's chairmen and was also a representative of traditional leaders from indonesia in international meetings, namely the founding meeting of the world council of religion leaders held at the united nations conference center in bangkok, thailand on 13 to june 14, 2002. 10. involvement of madrais teachings in ngos / ngos concerned with advocating adherents of native indonesian religions such as dewi kanti (one of prince jatikusumah's daughters) joined icrp and anbti (national unity in diversity alliance). icrp (indonesian con ference on religion and peace) is a non-sectarian, non-profit, non-governmental, and independent legal entity foundation organization engaged in the field of interfaith and dialogue of religions. served by his birth by interfaith leaders including gus dur, johan efendi, and others, icrp seeks to spread the tradition of dialogue in the development of a humanist and pluralist religious life in the country. icrp cooperates with religious and interfaith institutions as well as individuals as part of the development of interreligious dialogue and beliefs and the spirit of appreciation for the reality of differences in beliefs in society. in addition, the icrp is also actively networking with institutions concerned about fighting for pluralism and peace to fight injustice in the social system, gender, human rights, etc. (http://icrp-online.com/profil/). conclusion to respond to the ups and downs of state recognition of adherents of indigenous religions. followers of belief in god almighty endeavor in various ways to defend the teachings of their ancestors. no exception, followers of the djawa sunda religion in kuningan cigugur. they seek to build innovative and creative strategies that morph into new forms (prospectors), defend for the stability of the existence of the organization (defenders), deal with internal consolidation ways to find the organization's safe position (analyzers), or are forced to succumb because of external threats or pressures and no power to fight it (reactors). from some of the efforts described earlier, it can be analyzed that adherents of madrais can be categorized as organizations with prospectors and defenders. although in some parts also included types of analyzers and reactors. the affiliation of ads / packu / akur with government and nongovernment organizations (bkki, director general of bhk, aman, icrp, anbti) proves that those who adhere to the teachings of madrais are categorized as defenders, meaning to survive by joining other organizations for organizational stability. besides organizing the ceren seren taun ceremony, which is intended to maintain the existence of the organization, it also includes the category of defenders. as for the establishment of the tri mulya foundation, the change in the name of the organization from ads to packu then became akur, and the "struggle" of paseban from catholicism, in this case, entered the prospector's type because they dared to make new and innovative and creative breakthroughs and changes. the activity of rearranging madrais' teachings by prince jatikusumah is in the category of analyzers, which means trying to internally consolidate the organization by strengthening the foundations of the learning so that it is easier for followers to understand. included in this category are also sending off icers from international journal of islamic khazanah, vol. 10 no. 2: 61-68 indigenous religion’s strategy in maintaining their belief iwan setiawan, irfan goffary, mohamad hamim issn 2302-9781 (online) 68 │ cigugur in marriages performed by followers in areas such as ciamis, banjar, tasikmalaya, garut, and cireundeu. the type of reactors can be seen in the case of the dissolution of ads in 1964, the ban of packu in 1982, and the ban on the celebration of serenum for about 17 years. although the ceremony of seren taun is carried out clandestinely. references abdalla, m. m., & altaf, j. g. 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(2007). bertahan untuk tidak gugur, religi (adat) cigugur. in sisi senyap politik bising. kanisius. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd. ac.id/index. php/ijik international journal of islamic khazanah , vol. 10 no. 2: 53-60 * copyright (c) 2020 hanifah et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: may 05, 2020; revised: july 20, 2020; accepted: july 22, 2020 overview of gender victims of family in the household in garut district hanifah1, rafiudin2, fathimah madaniyyah3, supiana4 1staida muhammadiyyah garut 2sekolah tinggi ilmu komputer cilegon 3stai darul arqam muhammadiyah garut 4uin sunan gunung djati bandung * corresponding author e-mail: hanifah6886@gmail.com abstract data from the west java women's and child empowerment (p2tp2a) integrated service center counselor, shows that the number of domestic violence (kdrt) in west java is still high. in one year p2tp2a can handle more than 100 cases. that number could be more because until now there are still many victims of domestic violence who do not dare to report. this is a concern of the community and the regional government of west java, so the problem is how to protect victims of domestic violence in garut. this writing study uses literature studies that emphasize data collection through searching / reviewing books related to research. the data analysis method used is a descriptive-analytical method by collecting and compiling data, then analysis and interpretation of the data are sought. violence against women and children victims of domestic violence in garut regency over the past five years as many as 430 cases including 2014 violence against women, 46 cases, in 2015 there were 31 cases, in 2016 there were 37 cases, in 2017 there were 30 cases and in 2018 as many as 17 cases. this shows that the amount of violence against women has decreased from year to year. garut regency protects women and children who are victims of violence by fulfilling the rights of women and children victims of violence and discrimination starting from prevention efforts, social services, and rehabilitation. all protection aims to protect women and provide security in the fulfillment of their rights by providing consistent and systematic attention aimed at achieving gender equality. keywords: victims of domestic violence, gender review introduction every family wants to build a happy and loving family, both physically and mentally, in other words, that every family wants to be able to build a family of harmony and happiness that is often called the sacred family, mawaddah was rahmah (wahab, 2006). west java women's and children empowerment (p2tp2a) integrated service center counselor, rita sukendar, said the number of domestic violence (kdrt) in west java is still high. in one year p2tp2a can handle more than 100 cases. according to rita, the number could be more, because until now there are still many victims of domestic violence who do not dare to report (tribun jabar, domestic violence rate in west java, april 23 , 2016). households should be a place that provides peace (sakinah) for everyone (wahab 2006), violence in the household, occurs within the scope of the family, even though the family is an ideal social institution to grow and develop the potential that exists in each individual (wahid, 2018) the family is often a container for the emergence of various cases of irregularities in other illegal activities that cause misery or suffering, which is carried out by one family member against other family members, such as persecution, rape, murder. this situation is commonly referred to as domestic violence (nainggolan, zahara, & saparuddin, 2010). https://creativecommons.org/licenses/by-sa/4.0/ mailto:hanifah6886@gmail.com international journal of islamic khazanah, vol. 10 no. 2: 53-60 overview of gender victims of family in the household in garut district hanifah et.al issn 2302-9781 (online) 54 │ several previous studies had been discussed by jamaa (2014). he examined the protection of victims of domestic violence in indonesian criminal law which resulted in the form of protection of victims of domestic violence still dominant through repressive measures, also examined by sholihat (2018)) about the confirmation of four factors that affect empowerment of women victims of domestic violence produces the role of health workers that most influences the empowerment of women victims of violence and by ikrom (2013)) on islamic sharia in the perspective of gender and human rights (ham) with the results of roles and responsibilities of women at the level of men. both are equally god's creation, both humans, are equally potential to be the caliph of fi al -ardh and also equally potential to be the facade of fi al-ardh. this study looks more into violence that occurs in households that have a focus on gender and is carried out in garut regency to find ways to reduce acts of violence in the household. the social support received by victims of domestic violence can vary from person to person. high social support helps women victims of violence to be able to choose strategies to deal with problems that are effective in dealing with domestic violence. meanwhile, when social support is not obtained by women victims of domestic violence, they lack information that can be used to assess the problem of violence they experienced logically or plan constructive solutions. research method this writing study uses the study of literature. according to burhan bungin "the literacy method is one of the data collection methods used in social research methods to trace historical data (bungin, 2007). this means that the study of literature is a study that emphasizes the collection of data through searching / reviewing books related to research, in this case, the study of literature is focused on the study of relevant social books. the data analysis method used is the descriptive-analytical method. the descriptiveanalytical method is an attempt to collect and compile data, then analysis and interpretation of data are arranged (surakhmad, 1982) in other words, the descriptive-analytical method focuses on research problems, so the research results are then processed and analyzed to conclude (sugiyono, 2013).. results and discussion the issue of female violence in households in indonesia is still considered normal and considers it a dynamic of life that must be lived. so many household women do not dare to report the violence they experienced because they thought it was a disgrace in the family that no one else should know about. the phenomenon of violence is like an iceberg. this means that the cases revealed (public) are only a small part of the forms of violence against women in the household that have not been exposed to the surface. of course, this is the duty of all parties that all forms of violence must be eliminated, especially on women. as for the forms of domestic violence, namely: (forms of domestic violence according to article 5 of ri law no. 23 of 2004). 1. physical violence, which is an act that causes pain, falls ill or is seriously injured (ps 5 jo 6). physical violence can be exemplified such as kicking, slapping, hitting, cr ushing, biting, and so on. actions that cause pain must naturally get medical treatment according to the violence they experienced. 2. b. psychic violence, which is actions that result in fear, loss of self-confidence, loss of ability to act, feelings of helplessness, and / or severe psychological suffering in a person (ps 5 jo 7). it can be exemplified as threatening behavior, int imidating, berating / insulting, bullying, and so forth. this psychological violence if it occurs in children will certainly have international journal of islamic khazanah, vol. 10 no. 2: 53-60 overview of gender victims of family in the household in garut district hanifah et.al issn 2302-9781 (online) │ 55 an impact on children's development and psychological, so it tends to experience prolonged trauma. this can also occur in women. 3. c. sexual violence, i.e. every act in the form of forced sexual relations, forced sexual relations in an unnatural and / or undesirable manner, forced sexual relations with other people for commercial purposes and / or specific purposes (ps 5 jo 8), whi ch include: ( a) the imposition of sexual relations on persons who live within the scope of the household; (b) the imposition of sexual relations on one person within the scope of his household with another person for commercial purposes and / or certain p urposes. this form of sexual violence is common among women because women are classified as vulnerable. 4. d. abandonment of the household, namely the act of neglecting people within the scope of the household, even though according to the law applicable to t he person concerned or because of an agreement or agreement he is obliged to provide life, care, and care to that person. neglect also applies to anyone who causes economic dependence by limiting and / or prohibiting decent work inside or outside the home so that the victim is under the person's control (ps 5 jo 9). judging from the explanation of the article, neglect of the household is not only referred to as economic violence, but also as complex violence. this means that not only financial neglect (not providing a living, not fulfilling the needs, etc.) but the general neglect that concerns household life (restrictions on health and education services, not giving love, excessive control, etc.). factors causing domestic violence there are at least two factors that cause domestic violence are first, internal factors due to the weak adaptability of each family member among others so that they tend to act discriminatory and exploitative towards weak family members. secondly, external factors resulting from en vironmental interventions outside the family that directly or indirectly affect the attitudes of family members, manifested in exploitative attitudes towards other family members, especially with women and children. also, rocmat wahab concluded that domestic violence was not just a matter of gender inequality. this often happens due to lack of communication, disharmony, economic reasons, inability to control emotions, inability to find solutions to any household problems, and intoxication due to alcohol and drugs (wahab, 2006). in many cases, the husband also sometimes acts violently against his wife because he feels frustrated that he cannot do something that should be his responsibility. this usually occurs in couples who are not ready to marry (young marriage), the husband does not have a j ob and regular income to meet the needs, and limitations freedom because you are still riding on parents/in-laws. from this condition, husband/men often seek to escape with negative things (drunk, gambling, drugs, sex) so that it leads to an outlet for his wife in various forms, both physical, psychological, sexual, and even neglect. in summary, it can be explained that the causes of domestic violence against women can occur in many factors. the above factors are not the only cause, but one of the triggers for domestic violence against women which continues to increase. however, regardless of whatever the cause, that all forms of violence both against women constitute grave crimes against humanity. this if left unchecked and continues continuously can lead to various new problems in the future. international journal of islamic khazanah, vol. 10 no. 2: 53-60 overview of gender victims of family in the household in garut district hanifah et.al issn 2302-9781 (online) 56 │ basic theories of violence zastrow & browker 1984 in (wahab, 2006) states that three main theories can explain the occurrence of violence, namely biological theory, frustration-aggression theory, and control theory (wahab, 2006) the theory explains that humans, like animals, have an aggressive instinct that has been carried from birth. sigmund freud theorized that humans have a desire for death that directs them to enjoy 6 acts of harming and killing others and themselves. robert ardery who suggested that humans have the instinct to conquer and control territory, which often leads to violent interpersonal conflict behavior. this biological theory implies that humans have an aggressive instinct from birth so that conflict behavior is considered normal as a form of defense against various pressures. this behavior can be manifested as a form of violence due to a variety of prolonged pressures (family, economic problems, etc.). second, the theory of frustration-aggression states that violence is a way to reduce the tension generated by frustrating situations. this theory stems from a reasonable opinion that someone who is frustrated often becomes involved in aggressive actions. an example is the case of a husband who has been unemployed for years and does not have a steady income to meet the needs of his family, the husband's great tendency is to commit violence against his wife and children due to the symptoms of frustration he experienced (even some were killed). although everything is not like that, from many cases that occur, the effects of frustration can affect someone to commit acts of violence. third, control theory explains that people who are not satisfied in relating to others will be easy to commit violence. in other words, people who have good relationships with others tend to be more able to control and control aggressive behavior. travis hirschi gave support to this theory. it was stated that adolescent boys who behave aggressively tend to not have good relationships with other people. the same thing happened to ex-convicts in america who were also alienated from their friends and family. impact of domestic violence on women cases of violence are a serious problem. the effects also have a wide impact. for example , disability, trauma, stress, conflicts, and even killings arise, as well as for children can disrupt the process of growth and development. in the writer's opinion, that the impact of domestic violence on women can be divided into 2 namely, short-term impacts and long-term impacts. first, short-term effects usually have direct impacts such as physical injury, disability, pregnancy, loss of work, and so on. second, the long -term effects usually have impacts in the future and even last a lifetime. usually , victims experience psychological (psychiatric) disorders, loss of self-confidence, confining themselves, trauma, and fear appear until the depression. of the two impacts, the thing that is feared is the emergence of further violence. this means that victims who are not handled properly are feared to become perpetrators of violence in the future as a form of venting past trauma. emil sutrisminah in her research revealed, the impact of domestic violence also affects reproductive health. women are affected by their reproductive health if they do not experience menstrual disorders while experiencing decreased libido and an inability to have an orgasm. whereas during pregnancy, miscarriages/abortion can occur, childbirth formates and the baby dies in the womb. other impacts that also affect the health of the wife's reproductive organs in the household include a change in the mindset, emotions, and family economy (lestari, 2016). international journal of islamic khazanah, vol. 10 no. 2: 53-60 overview of gender victims of family in the household in garut district hanifah et.al issn 2302-9781 (online) │ 57 overview of violence against women and children in garut regency in 2018) according to data obtained from the department of population control, family planning, women's empowerment and child protection (dppkbpppa) in garut regency, in particular, the women's empowerment sector that violence against women is recorded in the case data as presented in the following table: (gender selected data for garut regency, 2019). table 1 recapitulation of violence against women and children from 2014 to 2018 no year category amount girl child 1 2014 46 51 97 2 2015 31 30 61 3 2016 37 104 141 4 2017 30 41 71 5 2018 17 43 60 amount 161 269 430 source: dppkbpppa garut regency 2018 based on the above table, it can be stated that violence against women in garut regency for the past five years was 430 cases, including in 2014 violence against women, 46 cases, in 2015 31 cases, in 2016 37 cases, in 2017 30 cases and 2018 there were 17 cases. this shows that the amount of violence against women has decreased from year to year. but the data recorded does not seem to describe the actual situation given the forms of violence against women still occur in garut regency. for more details related to violence against women in 2014 to 2018 explained in the graph below: figure 1 recapitulation of violence against women and children from 2014 to 2018 much physical violence, psychological violence, sexual violence, and violence against women in other forms are still not officially recorded considering that there are still many women who experience violence never report because of shame. besides that, the perception of the community who considers this 46 31 37 30 17 51 30 104 41 43 0 20 40 60 80 100 120 2014 2015 2016 2017 2018 perempuan series 2 international journal of islamic khazanah, vol. 10 no. 2: 53-60 overview of gender victims of family in the household in garut district hanifah et.al issn 2302-9781 (online) 58 │ domestic violence problem as a private matter of the household that does not need to interfere in the household affairs of others (chairah, 2019). cases of violence against women are not easily revealed cases (santoso, 2019), many cases are not reported and many cases are withdrawn by reporters who are also victims. this is due to the many gender burdens that women often have to bear on their own and the strong patriarchal, religious and customary culture that places women victims of domestic violence in difficult situations to get out of the circle of violence they experience, and tends to hesitate to uncover the facts of violence. even victims find it difficult to get support from their families and communities. the sinful conviction when telling of ugliness, ugliness, or husband's disgrace makes many women victims of domestic violence save in various forms of violence they experienced. victims are women and children who experience misery and or suffering both directly and indirectly as a result of the violence that occurred in the garut regency. the scope of protection of women and children from violence, as follows: 1). forms of violence against women and children; 2). victims' rights; 3). obligations and responsibilities; 4). organizing the protection of women and children from violence; 5). institutional; 6). cooperation and partnership; 7). monitoring and evaluation; 8). reporting; 9). funding; and 10). penalty. women and children victims of violence receive the following rights: 1). the right to respect human dignity and dignity; 2). the right to health and psychological recovery from the suffering suffered by the victim; 3). the right to determine his own decisions; 4). the right to information; 5). the right to confidentiality; 6). compensation rights; 7). the right to social rehabilitation; 8). the right to handle complaints; 9). the right to assistance; 10). the right to obtain a free visum et repertum; and 11). the right of the victim and her family to have access to justice. in addition to being the responsibility of the regional government, parents, guardians , and/or families legally have full responsibility for preventing all forms of violence (kobandaha 2017), reporting violations, and protecting victims. in the case of parents, guardians, and / or family where there is no or unknown presence or for some reason they cannot carry out their obligations and responsibilities, then the obligations and responsibilities may shift to the regional government and other families that are carried out by statutory provisions. the regional government carries out activities to protect women and children from violence, which include: a. prevention; b. service; c. social rehabilitation; and d. empowerment. the victim protection is stated in the regional medium-term development plan (rpjmd) and the village medium-term development plan (rpjmdes). to support this protection, garut regency has p2tp2a and integrated crisis center (pkt), integrated service center (ppt), trauma recovery center (trauma center), women crisis center (women crisis center), training center, science and technology information center ( piptek), safe house (shelter), halfway house, or other forms. forms of service to victims consist of 1). services for women and children victims of violence, including a). the complaint, consultation, and counseling services; b). advisory services; c). health services; d). legal aid services; and e). social repatriation and reintegration services. 2). special services for women victims of domestic violence or trafficking in persons, including a). complaint service; b). pickup service; c). medical and psychological referral services; d). shelter services; e). advisory services and providing legal assistance; and f). social repatriation and reintegration services. the victim is given: 1). health services; 2). social rehabilitation services; 3). psychological; 4). rehabilitation services; 5). legal assistance; 6). complaints, consultation, and counseling services; 7). social repatriation and reintegration services. complaints, consultation , and counseling services, including a. international journal of islamic khazanah, vol. 10 no. 2: 53-60 overview of gender victims of family in the household in garut district hanifah et.al issn 2302-9781 (online) │ 59 initial identification or recording of the victim; and b. approval of an action (informed consent). health services include a. first aid to the victim by a competent officer; b. care and recovery of physical injuries aimed at recovering the physical condition of the victim by medical and paramedical personnel; and c. referral to health services as needed. repatriation and social reintegration services are carried out to return victims to their families and the social environment. repatriation and social reintegration services are carried out by the regional government in coordination with a. regency / city government in one province or outside the province; and / or b. related institutions and institutions both government and no government. social rehabilitation is a service provided by a companion to recover the traumatic condition of the victim. social rehabilitation is carried out by 1). provide guidance and counseling to victims and parents of victims; 2). psychological recovery of victims; 3). assistance for victims and parents in the family and community environment; and 4). provide a safe home for victims of violence who need ongoing treatment. specific social rehabilitation for women victims of domestic violence and trafficking in persons is carried out by 1). providing guidance and counseling; 2). psychological recovery of victims; and 3). victim assistance in the family and community environment. social rehabilitation is carried out by the district apparatus. in addition to being implemented by the district apparatus, social rehabilitation can also be carried out by the community or social service institutions. monitoring is carried out periodically and in an integrated manner carried out every 6 (six) months by the regional apparatus which organizes government affairs in the field of women's empowerment and child protection in coordination with the regional apparatus or other units that handle women's empowerment and child protection. reporting the implementation of the protection of women and children from violence, carried out by 1). p2tp2a to the regent; 2). subdistrict task force for the protection of women and children at the district head; and 3). the task force for the protection of women and children at the village / kelurahan level to the village / lurah head. reporting submitted in writing, including 1). administration; 2). finance; 3). service; and 4). the performance. submission of a report carried out at least 3 (three) months . conclusion violence against women and children victims of domestic violence in garut regency over the past five years as many as 430 cases including 2014 violence against women, 46 cases, 31 cases in 2015, 37 cases in 2016, in 2017 30 cases and 2018 as many as 17 cases. this shows that the amount of violence against women has decreased from year to year. garut regency protects w omen and children who are victims of violence by fulfilling the rights of women and children victims of violence and discrimination starting from prevention efforts, social services, and rehabilitation. all protection aims to protect women and provide security in the fulfillment of their rights by providing consistent and systematic attention aimed at achieving gender equality. references bungin, b. (2007). penelitian kualitatif: komunikasi, ekonomi, kebijakan publik, dan ilmu sosial lainnya (vol. 2). kencana. chairah, d. (2019). perlindungan hukum terhadap perempuan dan anak korban kekerasan dalam rumah tangga di kabupaten sidoarjo. al -jinayah: jurnal hukum pidana islam, 5(1), 153– 175. international journal of islamic khazanah, vol. 10 no. 2: 53-60 overview of gender victims of family in the household in garut district hanifah et.al issn 2302-9781 (online) 60 │ ikrom, m. (2013). syariat islam dalam perspektif gender dan hak asasi m ansia (ham). jurnal supremasi hukum, 2(1). jamaa, l. (2014). perlindungan korban kekerasan dalam rumah tangga dalam hukum pidana indonesia. jurnal cita hukum, 2(2). https://doi.org/10.1017/cbo9781107415324.004 lestari, s. (2016). psikologi keluarga: penana man nilai dan penanaman konflik dalam keluarga. prenada media. nainggolan, m., zahara, e., & saparuddin, s. (2010). peranan hakim dalam memberikan perlindungan hukum terhadap anak korban penyalahgunaan narkotika (studi pengadilan negeri lubuk pakam). jurnal mercatoria, 3(2), 116–132. santoso, a. b. (2019). kekerasan dalam rumah tangga (kdrt) terhadap perempuan: perspektif pekerjaan sosial. komunitas, 10(1), 39 –57. sholihat, l. a. (2018). onfirmasi empat faktor yang berpengaruh terhadap permberdayaan perempuan korban kekerasan dalam rumah. jurnal kesehatan bakti tunas husada : jurnal ilmu ilmu keperawatan, analis kesehatan dan farmasi, 18(2), 185 –201. sugiyono. (2013). metode penelitian pendidikan pendekatan kauntitatif, kualitatif dan r&d. bandung: alfabeta. surakhmad, w. (1982). pengantar penelitian ilmiah dasar. metode dan teknik bandang: pt trasito. wahab, r. (2006). kekerasan dalam rumah tangga: perspektif psikologis dan edukatif. unisia, 29(61), 247–256. https://doi.org/10.20885/unisia.vol29.iss61.art1 wahid, e. (2018). tinjauan yuridis mengenai pemberian perlindungan hukum terhadap korban kekerasan dalam rumah tangga di daerah jawa barat (kajian daerah bandung, sukabumi, cimahi, indramayu, dan garut). hukum pidana dan pembangunan hukum, 1(1). fpi as an opposition in jokowi era available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 9 no. 2: 93-103 * copyright (c) 2019 khairul hamim and riduan mas’ud this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: april 5, 2019 ; revised: may 20, 2019 ; accepted: july 10, 2019 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim1*, riduan mas’ud2 1-2universitas islam negeri mataram *corresponding author email: khairulhamim@uinmataram.ac.id abstract wealth in arabic is called mal (mufrad) amwal (jama'). this word with its various derivations is repeated 86 times in 38 surahs in the qur'an. wealth is an important part of life that cannot be separated and is always sought to be achieved and owned by humans. for this reason, a clear explanation is needed that can be accepted by all parties. this study uses an interpretation research method by analyzing the word mal in the version of the indonesian ministry of religion in the qur'an and its tafsir. this study formulates that property is everything that is owned in the form of material and can be used to support life (wasilah alhayah), such as housing, vehicles, equipment, gold, silver, land, animals, even in the form of money, and has value. for the human view. keywords: assets, islam, ministry of religion, al-quran, tafsir introduction wealth in arabic is called mal (mufrad) amwal (jama'). this word with its various derivations is repeated 86 times in 38 letters in the qur'an (abd al-baqi, 1945). the number is quite large, namely one third of the suras of the qur'an (29.10%) (m. quraish shihab, 2000), not including words that have meaning with mal such as rizq, mata', qintar, kautsar and kanz. the repeated mention of something in the qur'an shows that there is special and important attention to that thing. wealth is an important part of life that cannot be separated and is always sought to be achieved and owned by humans (rusfi, 2016). every human being needs a wealth, it is a support for life in the world. in addition, he is also a helper as well as a burden for its owners in the afterlife (batubara, 2018). there is no one who does not need wealth. even someone is willing to go in the morning and return in the evening just to get wealth. it is not uncommon for fights and lives to be lost just because of fighting over property. wealth is something that is liked by humans such as agricultural products, housing, vehicles, children, equipment, gold and silver, livestock, money and so on that have value in the view of humans. humans are motivated to seek wealth in order to maintain their existence and to increase their physical and spiritual enjoyment. property in the view of islam is essentially the property of allah swt. then god has handed it over to humans to control the property through his permission so that the person legally owns the property. every muslim who has certain assets, he has the right to use and develop his wealth. of course, in utilizing and developing the assets he already owns, he is still obliged to be bound by the provisions of islamic law relating to the use and development of assets. in the qur'an, information is found that wealth can lead to goodness and can also lead a person to misguidance. in other words, with wealth one can enter heaven and with wealth one can fall into hell. https://creativecommons.org/licenses/by-sa/4.0/ ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) 94 │ research method this study uses the research method of interpretation of the qur'an and its tafsir (enhanced edition) containing 30 juz of verses of the qur'an which are divided into 10 large volumes plus one volume of the preamble of the qur'an and its tafsir. each volume contains three chapters. in 2007 the interpretation team had completed all the studies and discussions of chapters 1 to d. 20, the results of which are published in stages. in 2004, chapters 1 s.d were published. 6, in 2005 juz 7 s.d. have been published. 12 and in 2006 published juz 13 s.d. 18, in 2007 juz 19 s.d. 24, and in 2008 published juz 25 s.d. 30 and its preamble. source of interpretation the sources of interpretation used in the book of the qur'an and its tafsir (enhanced edition) are: bi al-ma'thur, both interpreting the qur'an with the qur'an and with hadith/history. the source of bi alma'thur in this book is complemented by the views of previous commentators-although they are few and strengthened by the study of kawniyah verses. the method of interpretation originating from this combination is commonly called bi al-iqtiran (combining bi al-ma'thur and bi al-ra'y) (muhaimin, 2019). with the style of interpretation of 'ilmiy. target and order of interpreted verses from the object being interpreted, this work follows an orderly sequence of verses/letters which makes it classified as tahlili (analytic) interpretation, which is one of the methods of interpretation that intends to explain the content of the verses of the koran from all its aspects (yusuf, 2014), taking into account sequence of verses of the qur'an as stated in the manuscripts. the writing team tries to explain the content of the koran by presenting a discussion according to the main theme of the surah. this is similar to the method used by quraish shihab in tafsir al-misbah (wartini, 2014). breadth of explanation and systematic interpretation the explanation provided by the writing team depends on the context of the verse presented. the presentation of the interpretation of the verse that speaks of history is different from the verse with the nuances of kawniyah. however, the scope of the explanation contained in this commentary is not wider than other tahliliy commentaries such as al misbah by m. quraish shihab especially in arabic. the systematics of writing interpretation begins with giving a title that is adjusted to the content of the group of verses to be interpreted, then writing the group of verses first with the standard rasm of the indonesian standard mushaf which has been widely circulated. the next step is to translate the group of verses using the 2002 edition of the qur'an and its translation which was published by the ministry of religion in 2004. vocabulary and munasabah (correlation between verses) were also not forgotten by tim before he interpreted verse by verse based on the text} -nas} which is valid. the munasabah used in this interpretation is limited to only two kinds, namely the munasabahan between the previous letter and the munasabahan between the previous group of verses. if the verse contains sabab al-nuzul, it is also included after the munasabah discussion. only then interpret the verse and close with a conclusion by using simple and concise language. ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) │ 95 results and discussion the concept of assets in the qur'an and its interpretation of the ministry of religion of the republic of indonesia understanding mal (wealth) the word mal is an arabic word meaning wealth. it is taken from the word mala which means inclined. wealth is called that because humans are inclined to it. at first, the word mal was used to refer to gold and silver owned by a person, but later this word was used to refer to objects owned and controlled by someone. this word by the arabs is often used to refer to camels, because most of their wealth is in the form of camels. and what is meant here is property in any form (ministry of religion of the republic of indonesia, 2010). al-asfahani defines al-mal summiya malan likaunihi mailan abadan wa zailan. wealth is said to be mal because the ummah's economic development forever tends to it and will be lost. sometimes it is interpreted as 'aradan, goods other than gold and silver (jajuli, 2018). yusuf al-qaradawi stated that what is meant by property is everything that humans really want to keep and have. the same thing was also stated by ibn 'assyria. as quoted by al-qaradawi that the wealth at first meant gold and silver, but later changed its meaning to all things that were stored and owned (aziz, 2017). while mustafa zarqa 'provides a more complete definition, that property is everything that is concrete and material that has value in the eyes of humans. a more detailed definition according to the hanafi school of thought states that property is anything that can be owned and used according to custom. such as land, animals, equipment, and money. from these various definitions it can be concluded that property is everything that is owned in the form of material and can be used to support life (wasilah al-hayah), such as housing, vehicles, equipment, gold, silver, land, animals, even in the form of money. , or something that has value in human eyes. the nature of the property owner in the qur'an it is explained that the absolute owner of property is allah swt. the expression mulkussamawati wal-ard, which is found in the qur'an is an important word that shows that whatever is in the heavens and on earth belongs to allah. the phrase mulkus-samawati walard is repeated 18 times in various suras, all of which provide information and affirmation that the absolute owner of what exists in this universe is only allah subhanahu wata'ala. paragraphs related to this, include: surah ali 'imran 3: 709: “and to allah belongs what is in the heavens and what is in the earth, and to allah all matters are returned”. (ali 'imran, 3:109) surah al-ma'idah /5: 17: ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) 96 │ “and to allah belongs the kingdom of the heavens and the earth and what is between them. he creates what he wills and allah is almighty over all things”. (al-ma'idah/5:17) these two verses and other verses with the same meaning and spirit give a clear sign that allah subhanahu wa ta'ala is the absolute owner of everything in the universe and everything in it. this includes, such as the earth, sky, humans, animals, plants, water, air, dry land on this planet, all intelligent living things, such as humans and non-sense, which are visible to us by senses or not. even though they belong to allah, these facilities and infrastructure are intended for the benefit and survival of humans, as illustrated in his word: "it is he (allah) who created all that is on the earth for you, then he goes to the sky, then he perfects it into the seven heavens. and he is all-knowing of all things.” (al-baqarah /2:29) in the qur'an and its interpretation it is stated that allah has bestowed a great gift on humans, created the heavens and the earth (the universe) and their contents so that humans can maintain their survival and so that humans are devoted to allah the creator, as well as to family and society. ministry of religion ri, 2010). the understanding of the pronunciation of khalaqa lakum according to the scholars is that everything on earth can basically be used by humans, unless there is a proposition that forbids it. however, some scholars argue otherwise, that everything may be prohibited unless there is a proposition that allows it to be used (quraish shihab, 2012). according to an-nawawi, the pronunciation of huwal-lazi khalaqalakum means giving benefits in worldly and religious life to show human existence and improve the body and body (bahary, 2015). ar-razi interpreted differently, that the land we live in is a single unit, including the earth, both the surface and what is in the earth, such as mining goods and earth products. meanwhile, according to az-zamakhsyari, what is meant by the earth is the one below, as when it is called the sky it means the one above. as for land, it has been explained by several groups that it is forbidden to eat, but basically land can be used. at-tabari in his commentary, mentions that there are three meanings of the sentence khalaqalakum ma fil-ardi jam'an, namely: 1) the earth and all its contents are intended for the benefit and benefit of humans; 2) from the religious point of view, it shows the omnipotence of god, and from the world side it is a place to find wealth or sustenance and is worthy of being inhabited. 3) this earth is a means to obey allah and fulfill his commands (al-tabari & jarir, 2000). if the verse (al-baqarah/2:29) is specifically for humans, namely creating the earth and everything in it for human welfare, in another verse it is specifically stated that the earth is not intended for humans only, but all of his creatures, which is reflected in editor of al-anam (all creatures created by him), as in his word: “and allah has leveled the earth for his creatures, on the earth there are fruits that have petals. and skinned grains and fragrant flowers”. (ar-rahman /55:10-12) the verse above is as explained in the tafsir of the ministry of religion of the republic of indonesia that allah made the earth flat for the habitation of animals, and all kinds that have a spirit and on earth is a place of life to be able to take advantage of objects on the surface of the earth and what is in their stomachs, ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) │ 97 for all. the necessities of life are infinite (ministry of religion of the republic of indonesia, 2010). wada'aha pronunciation according to al-asfahani means to make and create. the editor of wada'aha lil-anam means that this earth was created and created for the benefit and welfare of human life. thus the meaning of this verse is that allah has spread the earth to meet the needs of creatures so that all of their creatures can settle or live on this earth. existence and status of property wealth is a trust and trust from allah even though property is the property and creation of allah, allah subhanahu wa ta'ala gives mandate and power to humans to use it as a deposit as well as to distribute the acquired property to those who are entitled (ambarwati, 2013), as reflected in his words: “believe in allah and his messenger and spend part of your wealth which allah has made you master. so those who believe among you don't spend (part) of their wealth getting a big reward” (al-hadid / 57 : 7 ) the word mustakhlafin is the plural of the word mustakhlaf, isim maf'ul from the word istakhlafayastakhlifu-istikhlafan, which means to make caliph (substitute). the root word is khalafa-yakhlifu-khalfan which means to replace. from this word, the word caliph is taken which means substitute. allah created humans as caliphs on earth, meaning as creatures chosen to manage and prosper the earth, as in the word of allah swt (al-baqarah/2: 30). so this is what is meant by the word mustakhlaf in the verse that is being interpreted. allah commands us to have faith in him and in his messenger perfectly, and commands us to spend some of the wealth that is in our hands (departemen agama ri, 2010). wealth as a life decoration humans have a strong tendency to own, control, and enjoy wealth. as in his word, surah ali 'imran /3:14: “made beautiful in (the view of) humans love for what they want, namely: women, children, wealth of many types of gold, silver, horses chosen by livestock and fields. that is the pleasure of living in this world and with allah is a good place to return (heaven)”. (ali 'imran/3: 14) the word zuyyina which means to be decorated means that humans are decorated by liking things they want in the form of women, children, wealth in the form of gold and silver, good horses, livestock, and fields. but who adorns people so that they like these things? in this regard among the scholars there are two opinions: first, that which adorns them is the devil because at the end of this verse it is said that with allah ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) 98 │ is a good place of return, namely heaven which is far better than the wealths of this world. the second opinion is that what makes people like women and wealth is allah swt to test the ability of believers to control their feelings of love and love, not excessive but reasonable and still follow the provisions of religion and the rules of the true shari'a. this second opinion is approved by the majority of scholars (departemen agama ri, 2010). 'abdullah yusuf 'ali commented on this verse. according to him, this verse mentions the gift of allah in the form of love for seven things, namely: women, children, property in the form of gold, silver, horses of choice (vehicles), livestock, and fields (agriculture). everything is a pleasure that is only felt when living in the world. there are various reasons why they are loved. women are loved for their beauty, abundant wealth is a luxury, horses and cattle as a measure of ancient wealth, which are the same as all the means and symbols of livestock and agriculture in modern times, as well as hectares of land that are well cultivated. as an analogy, for our mechanical world, these facilities are in the form of various machines, tractors, cars, airplanes, propulsion engines, and so on (ibrahim, 2010). wealth as (slander) a test of faith. wealth is neither a bad thing nor a torment, as some people think. nor is it a measure of the stature of its owner, or a sign of virtue and piety, as some others assume. however, it is a blessing from allah with which he tests its owner, whether he is grateful or disbelieving. that's why allah subhanahu wa ta'ala refers to wealth as "fitnah", namely tests and trials. like a fire test of the authenticity of gold. allah says: “verily, your wealth and your children are only a trial (for you), and with allah is a great reward”. (attagabun/64:15) the verse above explains that the love of wealth and children is a trial. if you are not careful, it will bring disaster. not a few people, because of their excessive love for their property and children, dare to do nonsense and violate religious provisions. in this verse, property takes precedence over children because the test and disaster of wealth is greater, as allah says in surah al-'alaq verses 6-7 (departemen agama ri, 2010). ibn 'asyur in his commentary gives the meaning of "fitnah" namely the shaking of the heart and confusion, due to a situation that is not in line with the atmosphere facing the situation. while az-zuhaili gives the meaning of slander in three effects that will arise; 1) can encourage someone to do what is unlawful, 2) be reluctant to fulfill the rights of allah, and 3) can commit despicable and sinful acts. wealth as provision for worship. worship of wealth in the form of infaq, in his word: ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) │ 99 “o you who believe! spend some of the results of your good deeds and some of what we bring out of the earth for you. do not choose what is bad for you to bring out, even though you yourself do not want to take it except by squinting (reluctantly) towards it and know. that allah is rich, most praised” (al-baqarah/2: 267) apart from zakat and infaq, there are also forms of alms. allah says: “apart from zakat and infaq, there are also forms of alms. allah says”: (al-baqarah/2: 27 6) from these three verses, it is explained how the treasure functions as a provision for worship to allah subhanohu wa tu'ala. the worship is in the form of paying zakat every year, giving infaq at any time or giving alms to the needy in an unrestricted and limited time. how to acquire and use wealth strive and work seriously islam since a dozen centuries ago has inspired and taught its people to be serious and disciplined at work. from a religious perspective, being active, trying, being disciplined in work, and being serious in seeking sustenance in the form of wealth is part of worship (rusydi, 2017). in the qur'an there are several verses that recommend trying and working earnestly (alankabut/29:69). try and work, allah, the messenger and the believers will evaluate your work (attaubah/9:105). act according to your position (az-zumar/39:39). when you have performed the friday prayers, then scatter on this earth seeking allah's bounty (al-jumu'ah/62:10). walk in all corners of this earth and eat some of his sustenance (al-mulk/67: i5) one of these verses says: say (muhammad), "o my people! act according to your position, i did (so). later you will know. " (azzumar /39 : 39) from this description, it can be understood that this avat conveys a moral message: 1) it should not be static; 2) work constantlyl 3) work earnestly; and 4) do positive activities. can't be desperate islam teaches that you should not give up at work nor should you be too happy if your dreams come true. allah says: “so that you do not grieve over what has escaped you, nor be overjoyed at what he has given you. and allah does not like anyone who is arrogant and proud” (al-hadld/57: 23) ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) 100 │ in this verse, allah subhanahu wa ta'ala states the reason for the mention that the calamity that occurred has been described in the previous verse of the book of lauh mahfuz, namely verse 22, it has been determined that humans will be patient to accept god's trials. god's trials are sometimes in the form of pleasure and joy. therefore, do not be too sad to accept the misery and calamity that befalls you, and vice versa, the best attitude is to be patient in accepting the calamities and calamities that befall and be grateful to allah for every favor he has bestowed upon you (departemen agama ri, 2010). the word mukhtalan ( ًالا) is taken from the same word as (ًََخَيل) imaginary. hence the word originally meant a person whose behavior was directed by his imagination, not by his reality. usually this kind of person walks arrogantly and feels he has an advantage over others. thus, his arrogance is evident in everyday life. mukhtal and fakhur both contain the meaning of arrogance; arrogance is seen in his behavior and arrogance is heard in his words (quraish shihab, 2012). the same meaning is also explained that the word mukhtal means someone who is arrogant, while the word fakhur means one who is proud of himself. thus, in the context of this verse, allah swt hates people who are given a lot of pleasure, then they go too far in expressing their joy so that they appear arrogant, arrogant and proud. (departemen agama ri, 2010). as for how to use wealth, it is to eat property that is lawful and tayyib, do not eat excessively, eat not to exceed the limit, eat do not follow the steps of the devil, eat animals that are slaughtered for allah, do not eat wealth in a vanity way, do not eat usury, eat food that is lawful and good and fear allah, eat food that is lawful and good and be grateful to allah swt. human character against wealth if you pay attention to the verse relating to the human character of wealth, there are at least four characters, including; a group of people who love wealth very much, who always likes to collect and count it, are proud of wealth, and a group who are stingy of wealth (ministry of religion of the republic of indonesia, 2010). they do not want to pay zakat and help people in need. very much in love with property. as in his words: “and you love wealth with excessive love” (al-fajr/89: 20) according to al-mawardi in his commentary, hubban jamma, has three interpretations: a lot of wealth, according to ibn 'abbas; 2) ugliness, because it is collected in an unlawful manner, according to alhasan; 3) loving property beyond reasonable limits, the worst condition for a person and useless for his religious life, because the orientation is only worldly life (al-mawardi & al-bashari, 2010). the moral message contained in this verse, gives a warning to someone not to love property beyond the limits of reasonableness. this series of traits includes the nature of people who like to curse and criticize, like to hoard and collect wealth, then he calculates it (ministry of religion of the republic of indonesia, 2010), and they think that with a lot of wealth, it is as if the wealth that has been collected is a guarantee for eternal life in this world and escape from allah's reckoning in the hereafter. though that is not possible. when his death comes, all that is owned, including property, will be left behind; a very wrong principle of life. from the verse it can be understood the moral messages contained in it, among others: 1) cursing and criticizing, including bad qualities and causing the perpetrators to become wretched people who are threatened with hell; 2) including those who like to accumulate wealth and think that their wealth can last ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) │ 101 them in this life. that's not possible though. his wealth is not used to worship allah subhanahu wa ta'al in the form of zakat, infaq, and alms.berbangga dengan harta, seperti dalam firman-nya: “know that the life of this world is but a game and a joke, adornment, and being proud of one another and competing in wealth and children, like rain whose crops amaze the peasants; then this (plant) dries up and you see its color yellow and then it turns brown. destroyed. and in the hereafter (later) there is a severe punishment and forgiveness from allah in his pleasure. and the life of this world is nothing but a false pleasure”. (al-hadid/57:20) linguistically, the word tafakhurun means to be proud of each other. in the context of this verse, allah swt informs mankind that the life of this world is nothing but a game, jokes, adornment and mutual pride among humans themselves (departemen agama ri, 2010). according to m. quraish shihab, the word la'ib, is an act that is carried out by the perpetrator not for a reasonable purpose in the sense of bringing benefits or preventing harm. he does it aimlessly, even if there is just a waste of time. while lahut, an act that causes the perpetrator to be careless from work that is not useful. furthermore, in his description by quoting the opinion of tabataba'i commentators; the verse is a description of the beginning of human development until it reaches maturity. al-la'ib is a picture of a baby's condition, who feels the pleasure of playing, even though he himself does it without any purpose except playing. followed by al-lahwu, carelessness, carried out by the children. while az-zinah, jewelry, is done by young people and teenagers, because they like to decorate. then followed by contemplation, proud, this trait is also still often done by young people. then takasur bil-amwal wal-awlad. likes to increase wealth and children, the perpetrators are adults (sihab, 1996). pride in possessions is a human trait, but it should be noted that it should not be used as pride that exceeds the limits of reasonableness. a miserly attitude towards wealth “and let not those who are stingy with what allah has given them from their gifts think that (stingy) is good for them when (stingy) is bad for them. what (wealth) they think it will be hung (around his neck) on the day of resurrection. to allah belongs the inheritance (what is) in the heavens and on the earth. allah is thorough in what you do”. (ali imran/3:180) the editor of bima atahumullah min fadlih, is understood by the commentators with wealth because it has something to do with miserliness. the verse contains criticism of people who are stingy with their possessions, they think that the accumulated wealth is the result of their efforts, even though in essence it is a mere gift from allah so that it is really disgraceful if they hold it back and are reluctant to donate it to others ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) 102 │ in need. because usually people are stingy, even the slightest treasure is considered a lot because of their stinginess. whereas a lot of wealth is actually very little, when viewed from the point of view of allah, even a person has very little of his wealth, what he eats then runs out, what he uses is then destroyed, and what is given in charity in the way of allah is his wealth which in fact and that is eternal, because it will be rewarded with allah later in the hereafter. as the prophet said: اتََصدَّْقَت فَأَْبقَْيَت )رواه يَقُْوُل اِْبُن آَدَم َماِلْي َماِلْي, فََهْل لََك مْن َماِلِك إاِلَّ َماأََكْلَت فَأَْبلَْيَت َوَمالَبِْسَت فَأَْفنَْيَت َومَ الترمذي عن عبد هللا بن الشخير بن عوف( “adam's sons and daughters said, "my wealth, my treasure, (o sons of adam), your wealth is nothing but what you eat and then run out, what you use and then it is destroyed, and what you give in charity in the way of allah then becomes eternal. and eternal (with allah) (history at-tirmizi from 'abdullah bin ash-syakhir bin 'auf)” the moral messages of these verses and hadiths include: 1) people who are stingy with their wealth will be hung up on their wealth in the hereafter due to their stinginess; 2) miserly people judge that their miserly nature is positive and good, in essence it is a bad trait, because they only care about themselves; 3) a person's property is essentially only in the form of alms given in the way of allah. conclusion in islam, property is everything that is owned in the form of material and can be used to support life (wasilah al-hayah), such as housing, vehicles, equipment, gold, silver, land, animals, even in the form of money, and has value. for the human view. in islam, allah swt is the absolute owner of everything in the universe and everything in it. including the earth, sky, humans, animals, plants, water, air, dry land on other planets, all kinds of living things, inanimate objects, forests, intelligent beings like humans and those who are not, which are visible to us by the senses. or not. everything belongs to allah, but these facilities and infrastructure are intended for the benefit and survival of human beings. the assets owned by a person can be used fairly, do not eat except what is lawful and tayyib, do not exceed the limit, do not overdo it, do not follow the steps of the devil. the acquisition of sustenance or wealth must be accompanied by an attitude of gratitude towards god. the treasures in the qur'an and the tafsir of the ministry of religion of the republic of indonesia as also described in other commentaries are translations of arabic, namely mal (mufrad), amwal (jama'). this vocabulary with various forms of words is repeated 86 times, in the form of mufrad 25 times (29.10%), plural 61 times (70.90%). the word is expressed in two forms: (1) not attributable to the owner of the property, in the sense that he is independent; (2) is attributed to something. such as "their property", "the orphan's property", and others. this is the property that is the object of activity. this form is the most mentioned because property should be the object of human activity. property status can be divided into four things: 1) property as a deposit and trust, 2) property as a decoration of life, 3) property as a test in this life, and 4) property as a provision for worship. the way to obtain wealth is by working earnestly, not knowing despair. it is not allowed to take forbidden businesses such as consuming property with vanity, eating usury, cheating, bribing bribes, and stealing. while the way to donate property is not to be extravagant and not stingy, but the middle attitude, donating to relatives, and the wealth that is donated should not be followed by reproach and insults. a person's character in relation to wealth is divided into 4 groups; 1) people who love wealth so much beyond the normal limits that they forget the share for others, 2) people who like to collect and calculate it, think they can preserve it, even though when they die they will be left behind, 3) a group that makes wealth as pride who is excessive, and 4) who is stingy with his wealth ijik vol. 9 no. 2 : 93-103 the concept of wealth in islam perspective of the word mal version of the ministry of religion of the republic of indonesia in the qur'an and its tafsir khairul hamim and riduan mas’ud issn 2302-9366 ( print ) issn 2302-9781 (online) │ 103 references abd al-baqi, m. f. 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(2014). metode penafsiran al-qur’an. syamil: jurnal pendidikan agama islam (journal of islamic education), 11. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 2: 114-124 doi: 10.15575/ijik.v12i2.17510 * copyright (c) 2022 ibrahim olatunde uthman this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: march 27, 2022; revised: may 19, 2022; accepted: june 4, 2022 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman dept. of arabic and islamic studies, university of ibadan, nigeria corresponding author e-mail: ibrahimuthman17@gmail.com abstract muslim feminists in muslim societies have become increasingly independent and visible professionals in the modern world. they are visible in the public space, especially in the entertainment industry, as they use global information technology to project themselves and their bodies. this brings to the fore the question of how muslim women negotiate islamic teachings over the visibility of their bodies. few studies have interrogated this question in the light of islamic teachings, hence, the need for this study. this paper aims at a detailed examination of the public visibility of muslim feminists in the light of the sharīʿah rulings on the public visibility of the male and female bodies. laura mulvey’s hollywood theory on entertainment spectatorship, as used in her “visual pleasure and narrative cinema,” is adopted as the theoretical framework to engage the notions of the lustful male gaze and women’s erotic power of fitnah as prevalent in islamic discourse. in addition, secondary data drawn from extant literature, interviews, and internet sources are used to interrogate the discourse of five purposively selected muslim feminists in the context of the sharīʿah rulings on the erotic power of women and their public visibility. the paper concludes that while islamic teachings discourage the culture of public nudity by both the male and females, the inequitable treatment of muslim feminists regarding their public appearance is at variance with the above sharīʿah rulings. keywords: muslim feminists, muslim women’s visibility, khulwah, ‘awrah, ḥijāb introduction the conditions of muslim feminists in muslim societies are changing fast as they become increasingly independent, visible, and economically powerful (inglehart, 2017). the entertainment industry, in particular, has made them more independent, powerful, and prominent as they gain control of the public sphere. in discussing the dramatic entrance of muslim women into the public entertainment space, this paper focuses on muslim feminists and not islamic feminists. islamic feminists differ from muslim feminists in their engagement with islamic teachings. though many scholars such as cooke employs the term “islamic feminists” among others for all those who “are doing something about” the threat posed by the “official preoccupation with women’s bodies,” doing this “sometimes consciously and sometimes unconsciously” and who “offers a critique of some aspects of” islamic teachings (cooke, 2001), there is still the danger of lumping together as islamic feminists, two separate categories of feminists because they all work to defend women from “islamic patriarchy,” misogynistic traditions and oppressive practices. the simple reason is that some feminists base their feminist discourse on the islamic matrix. while they do not question the sanctity of the authentic al-qur'an and sunnah (words and deeds) of the prophet muhammad (saw), which is the basis of sharīʿah (islamic law), other feminist discourses are based on a western and secular matrix that challenges the absolute sources of islam. it is, therefore, necessary to distinguish between the two feminist categories. therefore, it has been argued that the formerconsists of islamic feminists while the latter are muslim feminists (uthman, 2013). https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 12 no. 2: 114-124 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman issn 2302-9366 ( print ) issn 2302-9781 (online) │ 115 hence, the latter's feminist activism involves the display of women's bodies in public and the negotiation of the sharia law over their public appearance and performance in muslim societies. where private space is generally considered a women's space and public space as a men's space which is the focus of this paper. data comprising stories of five muslim feminists on women’s public visibility, appearance, and performance were purposively analyzed to study the discourse of muslim feminists because these women, in the view of the author, best represent the muslim feminist discourse as explained above. at the same time, it must be noted that many muslim male feminists, such as qasim amin, widely regarded as the father of islamic feminism, have advanced islamic evidence in support of muslim women’s emancipation (amin, 2004). in this paper, some critical issues are engaged in detail on the public display of the female body, its projection in the entertainment industry, and the sharīʿah rulings on khulwah, ‘awrah, and ḥijāb as interpreted by islamic scholars, which have been briefly discussed in a recent paper (uthman, 2021). this term, islamic scholars, is used throughout this paper to refer to experts on core islamic sciences such as fiqh (jurisprudence), tafsīr (exegesis), and ḥadīth (prophetic sayings) but not muslim scholars that may refer to muslim experts in various fields such as history, language, and sociology). though several studies have examined the public visibility of muslim feminists, none has seriously engaged in detail the sharīʿah rulings and the notions of the lustful male gaze, women’s erotic power of fitnah, and the islamic concepts of khulwah, ‘awrah and ḥijāb. in addition, not much has been done in interrogating the stories of the five muslim feminists chosen for study in line with these sharīʿah rulings (bawa, 2017; glas & alexander, 2020; grine & saeed, 2017). owing to this gap, the objectives of this study are to examine the selected stories of muslim feminists and the extent to which they conform to the sharīʿah rulings on the visibility of the body in the public space. research method the paper analyzes how sharīʿah and muslim feminist public views about the women's body are conceptualized in the context of discourse analysis. this study uses a descriptive method to interpret the available secondary data about five muslim feminists collected intentionally from the existing literature, interview reports, and the internet by looking at the phenomena with the purposive sampling method (urquhart, 2012). results and discussion the sharīʿah rulings on the public visibility of the female the contestations over the visibility of the female body in the public space, especially in the entertainment industry in many muslim societies, revolve around the sharīʿah rulings on khulwah, ‘awrah, and ḥijāb. these concepts, in reality, generally affect both male and female bodies. khulwah, as i have recently explained, denotes the seclusion of the female and male individuals who are non-maḥram persons (with whom marriage is permissible) without the presence of a maḥram relation with whom marriage is not permissible in a place where an opportunity exists for sexual intercourse. khulwah is prohibited based on the divine command to believing males and females to restrain their lustful and erotic gaze from looking at the opposite sex with desire and guard their private parts (qur’an 24: 30-31). therefore, in reality, the prohibition pertains to all sexes (uthman, 2021). ijik, vol. 12 no. 2: 114-124 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman issn 2302-9366 ( print ) issn 2302-9781 (online) 116 │ while the above rulings on khulwah are used as evidence by some to claim that “islam recognizes the domestic, private realm as the female sphere and the public realm is seen as the male world” and consequently “preclude any public performance, and even appearance, of a muslim woman, especially where non-maḥram males are present” (adamu, 2017), this view, however, totally negates the rulings. the regulations or rulings are first directed at men before women (qur’an 24: 30). this, as i have explained, might be due to the ferocity of the male aggression towards their female in terms of sexual pursuits. furthermore, i argue that if the rulings truly prohibit any public performance and appearance as claimed by some scholars, then it means both the male and the female are prohibited from public visibility as the commandments are given to the two to be carried out in the public space. this only goes to prove that both are permitted to occupy the same universe of the public, and the assertions or notions that male and female bodies should be treated unequally in respect of public visibility because both are not the same biologically contradicts the clear rulings in the above verses and the sunnah of the prophet, the second source of the sharīʿah. this second source also endorses females’ public visibility as documented at the time of the prophet (uthman, 2021). therefore, the thrust of the argument is that the inequitable way the male and female bodies are treated by some islamic scholars and in some muslim societies contradicts the sharīʿah. likewise, another sharīʿah ruling that is used to annul female public appearance and performance is ‘awrah, which refers to the parts of the human body, whether male or female, that the sharīʿah requires to be covered in front of the opposite sex and are therefore regarded as ḥarām (forbidden) to be exposed in different contexts. these include male to male (mtm), male to female (mtf), female to male (ftm), and female to female (ftf). generally, the scope of ‘awrah of mtf concerning non-maḥram is what is between his navel and his knee. the ftm concerning her non-maḥram is her entire body except her face and hands, while to mtm, ftf, and maḥram relations, the ‘awrah varies according to the various schools of the sharīʿah (qaraḍāwī, 1984). however, other opinions on the concepts include those of the late muftī (official grand head of the council of islamic jurists) of saudi arabia, shaykh ’abdul ‘aziz ibn bās, his successor, late shaykh muḥammad ibn ṣaliḥ al-‘uthaymīn and late mawlana abul’ala mawdudi, the founder of the islamic movement in pakistan. ibn bās, al-‘uthaymīn, al-‘uthaymīn, and most islamic jurists in saudi arabia endorse the 1979 fatwā (islamic legal verdict) that prohibits women from engaging in “inappropriate” professions such as secretarial and administrative works; the the1981 fatwā that forbids contact between a female and a nonmaḥram in the workplace, ensures that her job is “similar to” the one “within the home” and directs proprietors of restaurants to offer separate spaces for males and females including family members; as well as the 1990 fatwā that prohibits women from driving (until recently. this, according to them, are all in accordance with the rulings on khulwah and ‘awrah as they serve the objectives of preventing females from khulwah and exposing their ‘awrah in the presence of non-maḥram males. for mawdudi, the rulings on khulwah and ‘awrah prove that the sharī‘ah prescribes female exclusion from the public space. therefore, the female sphere of activity should be restricted to the domestic space, where grown-up nonmaḥram men are excluded because the sex instinct is capable of ruining the human race and should be prevented from running reckless through the seclusion of females in the house or veiling their entire body before non-maḥram males when they go out. to mawdudi, therefore, the females are not granted equipotential rights to those of males and can therefore only go out under extreme necessity (uthman, 2021). though these islamic scholars consider the face and two hands not part of the female ‘ awrah, they still insist that females should be veiled in the public space because of the fear of fitnah (seduction). this is ijik, vol. 12 no. 2: 114-124 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman issn 2302-9366 ( print ) issn 2302-9781 (online) │ 117 a point seriously debunked by the late, leading islamic scholar of ḥadīth shaykh al-albānī. to him, this view is totally at variance with the sunnah of the prophet (saw), the precedents of his companions, and the opinions of the majority of islamic scholars. the remedy to the fear of fitnah that can be found in the qur’an and the sunnah of the prophet (saw), according to him, is the above sharīʿah rulings, and he quoted copious references to prove that this remedy does not entail the seclusion or total veiling of women. the sharīʿah, therefore, does not hold the females responsible for their erotic power of fitnah but rather prohibits the male lustful erotic gaze at the curves of the female body. it also does not seek to control female sexuality by outlawing the visibility of their bodies and physical appearance in public. this inequitable position contradicts the society of the prophet muḥammad (saw), where muslim women, in general, continued to make public appearances and performances in different spheres al-albānī, 1389 cited in uthman (2021). while still on the perception of the female fitnah in respect of the male, it is apposite to point to what laura mulvey has termed hollywood “voyeuristic” and “fetishistic” or “two distinct modes of the male gaze” of the 1950s and 1960s. however, it can be argued that both of them are today “voyeuristic” and “fetishistic.” the hollywood characters and erotic figures on screen in the prevailing global entertainment apparatus show that all sexes are the objects of desire of lustful gaze as the film industry puts the audience and spectators in different subject positions, in the view of mulvey, as actors have coded objects with “tobe-looked-at-ness” for the satiation of the viewers (mulvey & pleasure, 1975). it is therefore clear that the revolution in the entertainment industry today projects both the male and lustful female gaze in line with the freudian infantile scopophilia (the erotic pleasure derived from secretly looking at other people’s bodies) through the darkness of the film house, the comfort of private homes or even portable laptops, android phones and tablets that provide viewers erotic avenues to view erotic bodies of actors on-screen (mulvey & pleasure, 1975). since it is in the name of the lustful male gaze that most of the rights of women in islam have been curtailed by some islamic scholars who, according to nawal el-sadawi, (the egyptian women’s rights activist), “seek to protect men from the fitnah of women” and thereby preclude any female public performance and even appearance, many studies have shown that it is the fear of the erotic power of fitnah on the male that is at the root of women’s problems in muslim societies. this was the case in taliban afghanistan, which vigorously enforced women's total veiling and segregation. “one of their first acts” in afghanistan when the taliban took over power on september 27, 1996, was to rule that “women must be covered and” could “no longer work in government offices” (cooke, 2001). similarly, in khomeini’s iran, women were to “be covered” in conformity with the “accepted” and “preferred” style, size, and color. in saudi arabia, even non-muslim women must wear the veil in public (gabriel & hannan, 2011). this extreme view of the veil was taken to the height of absurdity when fifteen saudi female students died in a fire outbreak in their school hostel in march 2002 because the “vice police” enforced their extreme view of the ‘virtue’ of the veil by preventing the ‘male’ firefighters from saving the young girls (lazreg, 2009, pp. 5-6) confirming amin’s argument on the destructive impact of the ḥijāb on the “stunted” growth of pubescent girls (amin, 2004, p. 48). it is such experiences as the above saudi case that brings to the fore the need for the algerian novelist-historian assia djebar to use fictional female transmitters to recreate the female “voices” of women at the time of the prophet (hazel, 2019). for there is a great need to use islamic teachings to recreate the female “voices” and activism of women today as it happened at the time of the prophet and throughout islamic history until recently; the wives of the prophet, his daughters, and other females had always told and owned almost entirely their own stories and activism . they had always been active in all ijik, vol. 12 no. 2: 114-124 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman issn 2302-9366 ( print ) issn 2302-9781 (online) 118 │ spheres of the public space as they engaged and wielded political, religious, and economic powers, among others, and consequently refused to be restricted to any separate domestic space even though some chose to wear the veil (uthman, 2013). in short, females in islamic history were not always “quietly submissive subalterns, hidden from the public eye,” as claimed by many today (cooke, 2001). though the ḥijāb is commonly employed today as a generic form of both khulwah and ‘awrah, which derive their references from it, this is at variance with what permeates the literature where it specifically refers to the dressing and comportment of the wives of the prophet as contained in the qur’an (q33: 53) and as clarified by the majority of islamic scholars such as al-qardawi, a contemporary leading islamic jurist and al-albānī, the late foremost expert on ḥadīth who pioneered the teaching of the subject at the international islamic university, medina. for other muslim adult females, their dressing is the jilbāb (loose-fitting, non-transparent outer garment covering the whole body except the hands and face) and the khimār (head scarf that also covers the ears, neck, and bosom). specifically, because ḥijāb derives its reference from the qur'an and is restricted to wives of the prophet (saw), most islamic scholars view it as unobligatory for all females al-albānī, 1389 cited in uthman (2021). here, it must also be mentioned that the objective of female dressing and comportment is not the fear of misbehavior, mistrust, or erotic power of fitnah but protecting “them from lecherous evil men” that lust after them (qaraḍāwī, 1984). this purpose is confirmed by the divine verses that “they may be recognized and not be molested” (q33: 59) and “do not be seductive in speech, lest one in whose heart there is a disease should lust after you” (q33: 32). the above objective may explain why many women today choose to wear the niqāb (the face covering), which is gaining popularity in many countries, including britain and the united states. among both muslims and non-muslims, some of whom “use it out in the streets or other situations with strange males” and say that they “enjoy wearing it (scott-baumann, 2012). shayla scarf, a non-muslim, embraced the ḥijāb because she was tired of the “imbalanced american culture” of female nudity and obsession with sex. to her, the ḥijāb offers her “protection from unwanted looks” even as she sees it as a source of beauty. she defends its use as a symbol of protection from the sick and impregnating male arousal. this, for her, is a big leap at female liberty and equality since she could freely walk on the streets, knowing that she has denied such men their sick arousal and cured their alluring hearts (shayla scarf qouted in lazreg, 2009, p. 84). thus, while wearing the ḥijāb has been attacked by many muslim feminists, it has been found to be liberating for many women. one such muslim feminist is wadud, who wears ḥijāb as part of her “more public participation or public engagements, business meetings, community affairs and interfaith forums” and removes it when gardening, running errands, and after a conference “to avoid a rigid stigma” (wadud, 2013). another muslim feminist, fatima mernissi (1991 and 1994), also views the ḥijāb as severely restricting (roded, 2015). this point is highly significant as many muslim women are modern, faithful, and committed to the islamic principles of khulwah, ‘awrah, and ḥijāb and are at the same time visible with their ḥijāb in the public space. they include the above young educated british women reclaiming the ḥijāb contrary to the views of muslim feminists such as asma barlas (2019). therefore, it may be in place to re-echo that the current ban of the veil in some parts of europe challenges modern conceptions of agency, freedom of religion, and feminism for the many muslim women who are committed to the islamic teachings on khulwah and ‘awrah and ḥijāb. this paper now turns to the stories of five muslim feminists. ijik, vol. 12 no. 2: 114-124 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman issn 2302-9366 ( print ) issn 2302-9781 (online) │ 119 selected stories of muslim feminists and public performance this section discusses the new dramatic and revolutionary appearance and performance of five women who fall under the category of muslim feminists discussed in this paper and who are contesting the traditional roles of muslim women in their attempts to reshape and reinterpret the popular notion of muslim female nonappearance and nonperformance in the public space using western secular matrices. these muslim feminists are focused because they are the ones most clearly recreating, reimagining, and reimaging alternative realities about muslim women’s economic power, professions, and roles, among others, in the public space (cook-huffman & snyder, 2018). these women were deliberately chosen because their credentials as feminists are not open to question, but their claims of being practicing muslims are at times open to question by the islamic religious authorities in muslim societies. the first example of contestation and personal reinterpretation of muslim female visibility in the public space is presented by the story of saeeda vorajee (nicknamed sahara knite), who deliberately chose to be the first openly muslim female pornographic star in 2009. although an indian-born british citizen, she had been brought up by strict muslim parents from the indian state of gujarat (pusey, 2016). interestingly, she was said to have submitted herself to the wearing of the ḥijāb as a young girl in conformity to both islamic teachings and her family's conservative islamic traditions. when her involvement in the pornographic industry was brought to the notice of her parents by a male cousin who saw her on a uk pornography channel, she was disowned. sahara, however, maintained that she was deeply islamic when she declared as follows: “i’m an indian muslim girl from gujarat. my parents moved to london in the 1960s. my family is very conservative, but i grew up as a rebel. but, let me tell you, what i do for a living doesn’t dictate who i am. i get hate mails by the dozen; every day, people call me to say: they want to kill me or they’ll shoot me. but i’m not ashamed of myself. i’ve been working in the adult industry for two years now, and i love what i do. i don’t hide under pretenses (knite, 2009)”. thus, her story reveals how the globalizing revolution in cinematic, information and communication technology is aiding these muslim feminists to redefine themselves as the satellite television channel provided her with her new freedom and identity as a porn star. some of the questions that could be asked from her above subversive attitude to her conservative family morality include: is sahara the emblematic feminist reinterpreting the islamic injunctions on khulwah, ‘awrah, and ḥijāb through the interpellation of islamic religious authorities, and is she doing so on behalf of other muslim women? by referring to how her “parents moved to london in the 1960s,” was she indirectly holding them complicit in the influence of westernization on her new identity as a muslim woman? sahara, by insisting on being “an indian muslim girl from gujarat” and that “what i do for a living doesn’t dictate who i am;” brings her faith and islamic commitment into her feminist discourse to counteract those opposed to her appearance and performance in the entertainment industry as a pornographic star. this proves her feminist convictions that what she does with her body should not define her faith as a muslim woman. in short, she is attempting to redefine what makes a person a muslim. by alluding to the movement of her parents to london, sahara also calls attention to the liberty of the west, which unveils her. this signifies how the west helps her to act under her power or free agency in choosing to be a porn star and gives herself what could be regarded as a kind of distinctive religious modern identity when she says, “i’m not ashamed of myself. i’ve been working in the adult industry for two years now and i love what i do. i don’t hide under pretenses” (adamu, 2017). put differently, she is declaring that as a ijik, vol. 12 no. 2: 114-124 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman issn 2302-9366 ( print ) issn 2302-9781 (online) 120 │ muslim woman, she has a choice not to cover her ‘awrah and wear the ḥijāb because she might not be interested in controlling the men’s lust. sahara’s feminist view is similar to that of veena malik. born zahida malik, a pakistani actress, model, singer, and comedienne, veena, who had worked for ten years in news serials and films between pakistan and india, caused outrage among islamic circles in pakistan for appearing in a nude shoot for a december 2011 edition of fhm india magazine. it was the first for a pakistani female and a muslim woman. while defending her nude roles in the entertainment media, veena insisted that she was not the first entertainer to appear nude and asked why all the fuss. according to her, “if you look at the industry… there are various examples of such shoots. it's not that i am the first one who has done it. why is sexuality such a big problem? are we grown up? are we still living in the jungles?” (bbc, 2012). veena’s case shows another aspect of muslim women who have positioned themselves as muslim feminists. they tend to share a rhetorical stance as they draw on various arguments to construct a critique of the sharīʿah rules on khulwah, ‘awrah, and ḥijāb. she is thus changing the islamic understanding of the concepts of the invisibility of the ‘awrah by raising questions of double gender standards. her above statements “there are various examples of such shoots” and “it's not that i am the first one who has done it” are therefore pointing at what one can describe as the “interplay between the female body, gender inequality and islam” as her male partners in the display of nudity in the entertainment media are not subjects of condemnation. like sahara, her rhetorical questions: “are we actually grown up? are we still living in the jungles?” might also be examining the limits to secular feminist accommodation in a muslim society the same way marcus braybrooke has examined “the limits to religious accommodation in a secular state” (uthman, 2013). she might be an anomaly in muslim societies but certainly not in the global space. whereas many muslim societies represent radical segregation and public invisibility of women, especially in the entertainment media, western secular space projects unveiled naked women, particularly in the film industry, where female characters are positioned to be gazed at and desired by the male audience. compared with the british women referred to earlier who are committed to the islamic teachings on khulwah and awrah. and are even proud of wearing ḥijāb. these statements reveal the genuine opposing opinions of muslim feminists. the story of twenty-three-year-old tunisian activist amina sboui who in march 2013 posted nude pictures of her breasts, provides another example of a muslim feminist. the immediate reaction to her topless visual display was that of imam almi adel, who gave a fatwā declaring that as a result of her violation of the sharīʿah rulings on the ḥijāb, amina should be punished with a hundred lashes and stoning to death. following this fatwā, a feminist activist group called femen organized what it called the international topless jihad day, during which young women with different slogans painted on their nude breasts protested in front of several mosques and tunisian embassies in different european countries. to press home their point, some of the protesters burnt what they called an islamist symbol, a flag that represents tawhīd (the islamic belief in the oneness of god) that stood adjacent to the grand mosque in paris. in reaction to this femen’s action, a facebook group, muslim women against femen, was formed to articulate muslim women’s dissatisfaction with femen’s brand of feminism as well as their view of the ḥijāb as an islamic symbol of the identity of muslim women (abu-lughod, 2013; colpean, 2020). that amina’s action became a subject of contention when imam adel gave his fatwa on her could therefore be understood against the background of muslim societies such as northern nigeria (pierri & barkindo, 2016), where the ḥisbah popularly known as the sharīʿah “police” analogous to the saudi “vice police” aims at promoting what is good and preventing what is bad by stopping the exposure of the female ijik, vol. 12 no. 2: 114-124 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman issn 2302-9366 ( print ) issn 2302-9781 (online) │ 121 body and regulating singing and dancing in the public spaces (adamu, 2017). however, while imam adel gave his infamous fatwā based on the argument that amina violated the sharī‘ah injunctions for zinā (illicit sex) and therefore deserved the punishments of a hundred lashes and stoning to death, yet the crime of zinā falls under al-ḥudūd (fixed) punishments that are almost impossible to execute because of the stringent conditions attached to the conviction of a person. most importantly, it is instructive that the punishment in the fatwā is prescribed for zinā and not the posting of nude pictures, which is not part of the al-ḥudūd (uthman, 2014). in the same vein, amina represents a muslim feminist who is positioning herself as a victim of gender inequality and islamic patriarchy in a globalizing world. this, i believe, is an indication that the efficacy of the muslim feminist discourse will depend largely on the ability to learn to exploit the changing opportunities in the global society even while appearing to be passive, as there is no record of amina praising her perceived intransigence or any rebellious countering of the fatwā. this ability enabled amina to employ the new technology that empowered her in a way many women had not thought of before now. with modern recording and filming technology, amina’s private topless chest provides erotic entertainment in the public space. therefore, she is emblematic of muslim feminists who believe that the real threat to women’s rights comes from those elements in the muslim societies, which in the guise of defending the sharī‘ah limit women’s performance while defining what kind of professions women should engage in. the story of maryam basir, an actress from new york 2013, provided another daring story of a muslim feminist when she became the first muslim female bikini model. despite her skimpy appearance on catwalks and fashion shoots in glossy magazines and advertisements, in her interview with the cnn, maryam declared that: “i’ve met models raised in muslim homes but said they are no longer muslim. that’s not who i am. i pray five times a day. i fast on ramadan and celebrate the holidays. i go to the mosque for juma [sic] prayers on fridays. i give zakat (a required percentage of income to charity). i don’t drink alcohol or use drugs. it was important to me to marry a muslim. and i plan on making a haj, inshallah. i’m aware that i’m not a perfect muslim. but i believe that allah is not judgmental (chafets, 2013)”. like sahara above, maryam brings her faith and commitment as a muslim into her feminist discourse by drawing on her symbolic practice of islam, such as praying five times a day, fasting in ramadan, and giving the compulsory alms in islam to defend her rejection of the rules on khulwah, ‘awrah and ḥijāb. this presents her as negotiating the appearance and performance of the female bodies in the entertainment industry. by employing her performance of islamic sanctioned rituals to support her female agency, independence, and performance, she foregrounds the debate over their display of the female body in the public space between the divine and the mundane, the sacred and the profane, the permitted and the forbidden. the need to increasingly justify the female public appearance and performance against the condemnation of the muslim societies is also the focus of the last story of rahama sadau, one of the most successful and glamorous hausaactors. rahama featured in a music video titled: “i love you” with barnabas buba luka (nicknamed classiq), a christian rapper from the northern state of bauchi, nigeria, where she acted in a series of intimate scenes with the rapper as they locked and held hands while hugging each other in september 2016. on 2ndd october 2016, she was expelled from the hausa film industry by the motion picture practitioners’ association of nigeria (moppan) for her amoral appearance in a music video where she appeared in a series of visuals hugging and cuddling with classiq (kwasu, 2019). though she promptly ijik, vol. 12 no. 2: 114-124 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman issn 2302-9366 ( print ) issn 2302-9781 (online) 122 │ accepted the decision and apologized, sadau participated in a panel discussion on “art, activism and the northern narrative” almost a year later during the kaduna book and arts festival. while responding to her ban by moppan, she railed at the misogynist penalty: “i am fierce. i believe time will change things. things like this happen because i am a woman. there was nothing in that video. i don’t regret anything i did that has to do with my craft or my art because it is a completely different person from who i am. i don’t let my religion come in the way of my profession actually (kwasu, 2019)”. she stated further: “people in the north are fond of linking religion and entertainment, which have nothing to do with each other. they are two different things. i have no regret in demonstrating my passion in any of my crafts, and religion is a thing of the mind (kwasu, 2019)”. sadau unequivocally rejected and countered the unacceptable hausa muslim double gender standards over the visibility of male and female bodies in the film industry. she also lamented over how she was made the face of rebellion in the industry, which had affected her family such that her father, an imam, had been stoned because of her role in a movie. she again challenged how moppan banned her over a work of art without being allowed to defend herself. in short, the muslim feminists discussed above are protesting the age-long segregation in muslim public spaces. they are questioning the islamic authority to delimitate the visibility, appearance, and performance of female bodies in public. their appearance in the nude as part of their attempts to radically redefine the public perception of the visibility and power of the female bodies, particularly in the film industry. these muslim feminists, therefore, offer a whole new perspective on the islamic teachings on the concepts of khulwah, ‘awrah, and the ḥijāb (which have been adequately discussed in the first part of the paper) as they emphasize their ownership and control of their bodies while reaffirming their faith in islam. this shows that they are engaging in the interpellation of islamic authorities to challenge the social norms that rule them out of public appearance in general and entertainment performance in particular. conclusion the interpretation of islamic injunctions on the visibility or otherwise of the female bodies in the paper contrasts the dominant views that preclude muslim women’s public appearance and performance, which have always been based on the views of some islamic scholars. however, this preclusion has changed in recent times with muslim feminists such as sahara, veena, amina, maryam, and rahama creating new forms of muslim women’s roles and responsibilities that subvert the islamic prohibition of the lustful erotic gaze and the exposure of the ‘awrah by both the male and the female by situating themselves between islam, feminism, space, and technology. though many muslims are appalled by this development, they tend to ignore the performance and appearance of men in contrast to the islamic teachings on the lustful erotic gaze discussed in this paper. the muslim women feminist stories expose how the revolution in information technology has enabled them to overcome their limiting roles and the invisibility of their bodies in the public space. the revolution has also given increasingly unprecedented power to muslim feminists in demanding and claiming ownership and authority over the visual display of their bodies. they are contending the use of islam by islamic scholars in delimiting the private and public spaces as they pose numerous questions about their new and changing performances in society. as more and more of these muslim feminists counter the traditional notions of the public space in muslim societies, more and more muslim women will ijik, vol. 12 no. 2: 114-124 the sharīʿah and the muslim feminists’ public display of the female body ibrahim olatunde uthman issn 2302-9366 ( print ) issn 2302-9781 (online) │ 123 appreciate their abilities to make their own decisions on their bodies and create possibilities for alternative professions and roles for themselves in line with islamic teachings. all the five women discussed here are muslims who refuse to submit to the limiting interpretation of islamic authorities on the injunctions concerning khulwah, ‘awrah, and ḥijāb in their public appearances and performances. though the other side of the discourse on why female bodies should not be displayed represented by islamic scholars such as ibn bās and mawdudi has been explained, this paper reveals that these scholars have misunderstood the notions of equality and sameness. the paper argues that while these scholars opine that female appearance in the public spaces should be limited or controlled because both men and women are not the same biologically and due to the fear of fitnah, the scriptural evidence for this discrimination is very weak. it is this very inequitable treatment of the female body in the name of biology and fitnah that this paper sets out to correct with the commandments of ghad al-baṣar and satr al-‘awrah. references abu-lughod, l. 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(2014). al-hudud: penal law of shariah. ahmed, a. retrieved july 20, 2015, from nigeria: national open university of nigeria website: http://nou.edu.ng/noun_ocl/pdf/sass/isl 439.pdf. uthman, i. o. (2021). a critical analysis of the public visibility of muslim women and the sharīʿah concepts of khulwah,‘awrah and ḥijāb. academia letters, 2(2), 21. wadud, a. (2013). inside the gender jihad: women’s reform in islam. praktyka teoretyczna, (08), 249– 262. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 1: 86-93 doi: 10.15575/ijik.v12i1.16761 * copyright (c) 2022 ahmad syafiq yusof et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: december 15, 2021; revised: december 30, 2021; accepted: january 20, 2022 da’wah thoughts of hasan al banna and said nursi: a comparative research in islamic education perspective ahmad syafiq yusof1, muhammad talhah ajmain @ jima’ain a2, muhammad hazwan mohd shukor3 1-2universiti teknologi malaysia, sultan ibrahim chancellery building, jalan iman, 81310 skudai, johor, malaysia 3 marmara üniversitesi göztepe yerleşkesi 34722 kadıköy – i̇stanbul turkey *corresponding author e-mail: syafiq1392@gmail.com abstract islamic education has been strongly emphasized in muslim communities. the quality of education and adherence to the islamic worldview will shape muslim personalities towards the true meaning of excellence in this world and the hereafter. this article discusses and introduces the efforts of tawhid purification in islamic education perpsective undertaken by hassan al banna (1906-1949 ad) and badiuzzaman said nursi (1877–1960 ad) to address emergent problems within the egyptian and turkish muslim community in early 20th century whereby the absorption of values and thought outside the authenticity of islam had successfully influenced society thinking in terms of religious beliefs and practices. both hassan al banna and said nursi therefore offered a solution to this problem by implementing measures to purify tawhid in society. this article analyses their efforts in tawhid purification in the implementation of da’wah dictates in egypt and turkey. to achieve this goal, the historical analysis method is utilised to discuss the efforts of hassan al banna and said nursi and present critical examination of his efforts to save the tawhid of muslims and ensure they return to the true teachings of islam. the results of this analysis highlight hassan al banna and badiuzzaman said nursi as a da’wah figure who contributed to tawhid purification in the islamic world. the findings at the same time could be used as guidelines for the religious, preachers and researchers to propose tawhid purification as an important da’wah effort in society today. keywords: education, said nursi, da’wah, hasan al banna introduction preach (da’wah) is collective social activity that hasn't been realised that it already has been daily practised either on individual level or organisational level. as for the terminology of da’wah itself means is an activity of invite, calling out humankind to believe and obedient towards allah according to aqidah (believe), sharia (islamic law) and akhlak (islamic ethics) of islam itself. da’wah is an activity of a muslim to spread islamic teachings to all over the earth that preacher required to every muslim that mukallaf ( an obliged muslim) according to his capability. as enshrined in the al-quran: لُْمْفِلُحونَ َِٓئَك ُُهُ ٱ لُْمنَكِرۚ َوُٱ۟ولَ لَْمْعُروِف َويَْْنَْوَن َعِن ٱ لَْخْْيِ َويَٱُْمُروَن ِبٱ ََل ٱ ِ ةٌۭ يَْدُعوَن إ نُُكْ ُٱمَّ َولَْتُكن م ِ “be a community that calls for what is good, urges what is right, and forbids what is wrong: those who do this are the successful ones.” (surah al-imran, 3: 104) da’wah is an activity that needs to be practiced in each sphere of religious life. i̇n islamic teachings, it is an obligation to all muslims preach towards repentance or to change the situation for a better and perfect one, towards both a person and a society. the existence of da'wah is not just an effort of widen https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 12 no. 1: 86-93 da’wah thoughts of hasan al banna and said nursi: a comparative research in islamic education perspective ahmad syafiq yusof et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 87 understanding towards religion in form behavior and views but towards a wider objective. successfulness of dakwah is not being measured just by laughter and claps of the listener and neither being measured by their sorrow. on a deeper scale, the successfulness is being measured by the thinking effect that has been the taught and soul that will be reflected through behavior of the listener. objective of da’wah is to change human behavior from negative to positive. source of human behavior comes from nafs (soul), therefore the most effective da’wah is a da’wah that can be accepted by nafs, that is, a da'wah that is compatible with heart or soul (rosyidi, 2004). in book that has been written by roland robertson, 1970 titled “religion and analysis”, he stated that religion is the moral fortress of humankind because only with with religion the relation between humankind and between god and humankind could be organised properly in a proper way so that human beings are always preserved in noble behavior, mutual respect, mutual understanding, loving each other as a fellow human beings. i̇n the historical development of islamic preaching (da’wah), the idea and movement of hasan al-banna and badiuzzaman said nursi has always been discussed. these two prominent figures inspired all da’wah activists in each corner of muslim world. their concept of dakwah derives from a teleological, philosophical, ideological and visionary basis. hasan al-banna has managed to identify the sort of questions and challenges that will be faced by muslims in the future either internal or external (samian, 2017). psychologically, these create motivations for muslims to decolonise themselves from imperialism and colonialism. together with all hardships and sincerity, his ideas and da’wah movement has spreaded vastly through all over islamic world even though his da’wah organisation has been banned and abolished several times at his own place of birth. muslim brothers as an da’wah organisation historically appear in 1930s as an answer towards muslims phenomenal moral and ethical crisis regard the trial of islamic law and da’wah enformcements (al qardhawi, 2004). the emergence of badiuzzaman said nursi and his works (ad. 1960) from end of 19th century to the middle of 20th century is a huge contribution to islamic world and turkey in specific in order to save muslim’s faith (aqidah) of muslims from major changes that occurs in political lanscape of muslim world (suhaib & farid, 2020). according to alkan (2016), the overthrow of abdul hamid ii (ad. 1909) to the hand of the young turks movement that aimed a new modern and western style turkish state has opened up to foreign intervention by foreign powers such as i̇taly, france and great britain. situation became worse when sir william ewart gladstone (ad. 1898) proposed during a session of parliamentary conference to keep away muslims from their quranic guidelines. by observing the problem, said nursi took proactive steps to save the faith by strengthening the faith of muslims (alkan, 2016). even though nursi faced social limitation because of exilum and prisons, he did not consider these events as a challenge to execute the urgency of preaching (da’wah) towards god with risale-i nur (hasrul et al., 2018). according to wan rashidah (2015), his works has functioned as a source for muslim society to return back to quranic teachings in the way that it could be integrated world (dunya) and hereafter (akhirah). therefore, the education system of muslims must be formed based on the true islamic philosophical mold. thus, the wrong system and principles of education will affect the formation of the muslim individual. there is what is called confusion in faith and religious beliefs, mental confusion, moral decay and so on. all of these require collective effort and through comprehensive planning by muslims as a whole. the reliance towards western ideologies, principles and frameworks in shaping the muslim modern behaviour can actually destroy the future of the muslims themselves. the reliance on western ijik, vol. 12 no. 1: 86-93 da’wah thoughts of hasan al banna and said nursi: a comparative research in islamic education perspective ahmad syafiq yusof et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 88 │ ideologies and principles in shaping the muslim behavior can actually destroy the future of the muslims themselves. this study attempts to provide a comprehensive picture of islamic education based on the views of the two prominent figures examined. more specifically, the researcher wants to achieve three main objectives of the study, namely: to study the aspects of faith problems in the development of islamic preaching (da'wah), to identify the efforts to purify the faith made by hassan al banna in egypt and badiuzzaman said nursi in turkey and re-examine the work of majmu' rasail and risalah al-nur in issues related to education of faith. research method this entire research used a qualitative approach based on texts examination. for data collection methods, the authors use library research methods and documentation methods, where the datas obtained are from primary sources (such as the collection of books majmu' rasail and risalah al-nur) as well as secondary sources (including studies conducted on purification creed, i.e. in the form of books and journal articles). next, the content analysis method was carried out objectively towards the data obtained based on the research objectives that have been outlined. this study uses qualitative methods in the data collection process. data will be analyzed to understand the theory and practice of hassan al banna's islamic preaching (da'wah) communication in egypt and badiuzzaman said nursi in turkey. in this study, the researcher used primary data sources and secondary data in the process of collecting data. primary data is obtained through documentation method, while secondary source data is obtained through content analysis method from islamic preaching (da'wah) communication research report, resolution from da'wah seminar or discourse and islamic preaching (da'wah) communication hassan al banna and badiuzzaman said nursi, documents from islamic bodies and organizations. the data obtained were analyzed using a content analysis framework. the findings and analysis in this writing can be used as one of the academic contributions and references in developing a model or method of effective islamic preaching (da’wah) communication in muslim world. results and discussion result personal and moral development of muslims has been considered as a main agenda in every muslims society. muslim countries has shared ideas to find a solution in form of research, seminar, conferences, writings among themselves in order to resolve the question that they are facing and figure out solutions for their education system for their country in form of true framework. moreover, postcolonialistic ideologies that has produce critical extent of complexities in muslim minds. secularism, liberalism, socialism, marxism and soo forth has deep rooted in muslim life. even though muslims have shown some developments in various spheres of life, these developments can be paved towards positive directions. al-tibawi (1972) in his work titled “i̇slamic education i̇ts tradition and modernation into the arab national system” explained the educational development in most muslim country has been widely opened after world war ii and independency has been gained from foreign powers in 1950s and 1960s that has embodied nationalism in form of nation states (nasir, 2015). to resolve this question, muslim intellectuals ijik, vol. 12 no. 1: 86-93 da’wah thoughts of hasan al banna and said nursi: a comparative research in islamic education perspective ahmad syafiq yusof et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 89 all over the world gather in world conference on muslim education 1977, makkah with an aim to solve the critical complexities that occured. finally a book written by syed sajjd husain and syed ali ashraf titled “crisis in muslim education” published in king abdul aziz university, jeddah in 1979 (syed sajjad husain & syed ali ashraf, 1989). reaction about muslim education not just not started from this conference but on 10 years before has been discussed by muslim scholars like abu hasan ali al-nadawi’s (1969) works titled “nahwu altarbiyah al-i̇slamiyyah al-hurrah” as an effort to liberate muslims education system from foreign ideology (nasir et al., 2020). according to al-faruqi (1988), core problems derived from internal weakness of muslims education itself. according to muhammad qutb (1985), he mentioned that the damage is not only exist in education system but more that that damage has destroyed the axis of the lives of muslims in general that damage in thought, behavior, politics, social, moral, cultural. he discussed damage and complexities in his works “jahiliyah al-qarm al-i̇syrin” (jahiliyyah in 20th century). this question has been faced various contemporary muslim scholars. al-faruqi (1982) in his observation stated that muslim education system is a worst and most devastating tragedy. according to seyyed hossein nasr (1992), one of the reasons of why these confusions and backwardnesses in the muslim education system in most islamic countries today is because of the vision of knowledge classification in line with islamic intellectual foundations as pioneered by muslim intellectuals in the past has been neglected. according to abdul halim (2007), the education of muslims does not refer to the true philosophy of islamic education. this problem was also mentioned by muhammad kamal hasan (1988) regarding the ambiguity about the philosophy of islamic education. when the philosophy of education is not evaluated as careful as possible, the integration between the knowledge of the world and the hereafter as practiced in islam will not occur. there are social and pure sciences that are taught displaying secular and skeptical views of the world where religion and monotheism are not given exactly as they should be. meanwhile, students will be influenced by foreign ideologies that have different historical and geographical experiences in their theoretical construction. these theoritical frameworks are hidden behind the disciplines taught in universities. many subjects are bobeing taught at the university but do not bring students to the awareness that allah has a role in creating success (al-falah), loss (al-khusran) or misfortune either in social sciences or pure sciences. this matter also been shared by abdul halim elmuhammady that the secontinuous confusion has deviated from original islamic education system and more towards basic education of others (western) and not referring todivision and emphasis prescribed by islam (nasir, 2015). eventually produced a man whose personality and disposition were unclear and albeit in terms of his materiality and intellectuality. therefore, the education system of muslims must be formed based on the true islamic philosophical mold. discussion the history of islamic preaching (da’wah) has started since the time of the prophet muhammad saw (570–623 ad). the makkah phase (570–622 ad) was the phase of the prophet's da'wah on the issue of faith (theology), while the madinah phase (622–632 ad) was a broader phase of da'wah that covered up the question faith, worship, politics and the military. during the period of islamic rule established by the prophet muhammad s.a.w and then continued by four major islamic caliphs (abu bakr, umar, uthman and ali) in 632–661 ad, until the dynastic rule started by the umayyads (661–750 ad), abbasids (750 – 1517 ad) and the ottomans (1453–1923 ad), the thought and theology of muslims can be divided into ijik, vol. 12 no. 1: 86-93 da’wah thoughts of hasan al banna and said nursi: a comparative research in islamic education perspective ahmad syafiq yusof et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 90 │ several forms; first, composed of the sunni stream; second, the influence of the shiite sect; and third, the influence of greeks and romans such as plato (428–348 bc), aristotle (384–322 bc) and plotins (270– 204 bc). in addition, the teachings of sufism also contribute to the formation of muslim thinking structure (makmor, 2019). the factor that drove the acceptance of the influence of greek and roman philosophy was due to the existence of similar elements of belief such as belief in the existence of one god. yet, radical attitudes in philosophical thought have led to a tendency towards rationalism and humanism with the belief that divine knowledge, including the supernatural, is attainable without the need for revelation. among the influential islamic philosophers were al-farabi (872–950 ad), ibn sina (980–1037 ad), ibn miskawayh (932–1030 ad), ibn bajjah (1095–1138 ad), ibn tufail (1105–1185 m) and ibn rusyd (1126–1198 ad) who were also influenced by such doctrines (makmor, 2019).therefore, there is a justification for said nursi’s view that philosophers like plato and aristotle including ibn sina and al-farabi in fact did not succeed in finding the end path in achieving their ambitions and goals unless fascinated by sweet words (fazrul azdi et al., 2018) but on the other hand, said nursi does not deny the knowledge of these muslims philosophers because they have contributed to the development of science through research on nature, but in said nursi they are in fact behind the divine science (science from the point of view of the hereafter) (muaz et al., 2018). the development of the teachings of sufism according to william jones as stated by syamsuddin arif consists of five theories (ismail, 2020). first, tasawwuf (sufism) is derived from the effects of the clash between tradition and older religion as claimed by margaret smith. second, tasawwuf (sufism) is derived from the teachings of the upanishads and vedanta in hinduism as claimed by alfred von kremer, r.c. zaehner and max horten because there are elemental similarities between sufism, hinduism and buddhism themselves such as rejection of worldly pleasures, modest living and feelings of guilt. third, sufism originated in ancient greece as claimed by r.a. nicholson that there is a mystical element in the philosophical connection with aristotelianism and neoplatonism such as a synthetical thought of plato and aristotle. fourth, sufism originated from the ancient persian tradition because there was a clash of cultures when islam emerged there, thus showing some persian figures such as muhammad iqbal by claiming that sufism is the development of religious attitudes and society's way of translating latent beliefs in order to revive zoroastrianism, manicheanism and mazdaism. fifth, tasawwuf (sufism) is derived from all theoretical elements including islamic elements (suhaib & farid, 2020). however, fazlur rahman (1985) views sufism as derived from the islamic teachings, thus refuting the theory by jones which is related to the inner elements of man (spirituality) as done by the prophet (muhammad) and the early generations of islam before the development of theory and practice. in the next age. however, there is no denying the existence of the influence of external cultural elements such as shiites in this concept (ismail, 2020). this view is strengthen by the firm view by asrie (2018) that the relationship of shiites in sufism is something that is inevitable because in it there is strong evidence such as doktirn tashayyu’ (excessive towards ahlu al-bait and being ghuluw) against their spiritual imams. sufism in its early stages was driven by the early generation of islam, namely the prophet, companions, tabi'in and tabi 'tabi'in in the first century of the hijrah. it was later continued by scholars in the 2nd century hijri with the title of al-zahid such as abu abd rabb al-dimsiqi al-zahid (112 h), abu abdillah al-kufi al-zahid (120 h), abu yahya al-bishri al-zahid (130 h) and others. sufism began to flourish in the 3rd hijri with al-sufi titles such as abu ja'far al-kufi al-sufi al-abid (264 h), abu bakr al-anmathi alsufi al-hafiz (271 h) and so on. the next stage, in the 6th and 7th centuries hijri, sufism was first ijik, vol. 12 no. 1: 86-93 da’wah thoughts of hasan al banna and said nursi: a comparative research in islamic education perspective ahmad syafiq yusof et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 91 introduced through the concept tarekat by ahmad al-rifa'i (570 h), 'abd al-qadir al-jailani (651 h), abu al-sazzli (656 h) and others. at the same time, philosophical mysticism or philosophy was also formed in the 6th century hijri by al-syuhrawardi al-maqtul (549 h), muhyidin ibn 'arabi (638 h) and others (suhayib, 2013). among the figures of sufism he mentioned was salman al-farisi, a friend of the prophet seeking the truth from persia. al-attas (2020) also put salman as the pioneer of the sect before the emergence of the generation of the spiritual secture. in addition, the impact of the disputes between mu'awiyah ibn abu sufyan and ali ibn abi talib since 40 ah has led to divisions among muslims into several groups who exploit the evidence of the qur'an and hadith for the sake of ideology and thinking of their respective groups and interests (suhaib & farid, 2020). following this incident of division, there are groups who have tried to understand the meaning of the qur'an and hadith by using inaccurate methods and they also use a lot of rational reason in interpreting the texts of the qur'an and hadith to the point of creating false hadith. the creation of this false hadith is done by them to influence society (sakinah & azwira, 2011). these events indirectly opened a way for the development of trends that prioritize rationalism in the debate of religious knowledge such as muktazilah pioneered by abu huzaifah wasil bin 'ata (80–131 h) who placed the authority of reason over the qur'an and hadith (aizam, 2013). the influence of this thought when under the leadership of the caliph al-makmun (786–833 ad) as the abbasid ruler has successfully influenced the thinking of muslims. the culmination of such a development is to determine whether the qur’an is a creature or vice versa (makmor, 2019). this coincides with asrie (2018), the era of al-makmun's rule was the culmination of deviant movements in the faith because it had been at the stage of successfully gaining the support of the caliph. this is due to several factors such as the influence of shiites and philosophies greatly affected the thinking of the caliph in addition to efforts to translate the books of philosophy widely during his reign to the extent that it became the main focus. as a result, the doctrine of mu'tazilah became more prominent. the solution to the problems that arose in relation to monotheism must return to the support that is the source of monotheism. therefore, the author finds that said nursi has offered a solution to this problem that aligned with the approach of al-quran and al-sunnah. this coincides with the view of hassan al banna in his book usul isyrin (usul 20) and said nursi in his book al-lama'at which states the principles of the question of faith and sharia (islam) and sunnah is the most effective treatment for spiritual, mental and heart which is an important element in the social aspects of society (nursi, 2018). confidence towards this solution is a foundation of a civilization that is able to remove human beings from ignorance, thus creating world leadership based on islam in the future. conclusion the responsibility of a muslim preacher in conveying the message of da'wah to the community is very broad as stated in the writing of this study. message the da'wah that is delivered must cover the question of faith, sharia, morality, and even current issues. therefore, there are various ways that can be used in to complete the delivery of the da'wah, among others are use the appropriate method of da'wah such as the method of da'wah in wisdom, in advice and also in debate and plus community understanding with the addition of issues. ijik, vol. 12 no. 1: 86-93 da’wah thoughts of hasan al banna and said nursi: a comparative research in islamic education perspective ahmad syafiq yusof et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 92 │ references abdul halim ramli. 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(2015). sketsa pemikiran badiuzzaman said nursi dalam metode da’wah bi al-kitabah: analisis kitab risalah al-nur. proceedings of icic2015 international conference on empowering islamic civilzation in the 21st century, 634–646. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 1: 72-85 doi: 10.15575/ijik.v12i1.16610 * copyright (c) 2022 hilda ainissyifa et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: august 15, 2021; revised: december 1, 2021; accepted: january 15, 2022 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa 1, dindin jamaluddin 2, fajar farham hikam3, ika kusuma nindyah4 1-4uin sunan gunung djati bandung *corresponding author e-mail: hilda.ainissyifa@uindsgd.ac.id abstract the effectiveness of an educator with his students in this learning depends on how effectively the communication is used, that's why this communication becomes a determinant of whether a student can receive and process information or not. besides, many problems students who deal with behavioral (psychological) disciplines, can be solved by effective mutual communication with the teacher. the purpose of this research is the formation of a communication model between educators and students in accordance with the concept of the seven qaulan contained in the verses of the qur'an which are carried out with a communication approach. the method in this research is the method of qualitative approach, using library research. in its implementation, researchers also use the maudhu'i or thematic interpretation method by collecting verses containing the word qaulan in the form of the target object, then examine on aspects of therapeutic communication. the results of this study are several models of educator communication and students, including: first, the concept of qaulan karima and qaulan tsaqila become a basic principle in communication; second, the concept of qaulan sadida becomes a model of an educator's self-analysis before communicating; third, the concept of qaulan ma'rufa and qaulan baligha become models of educator attitudes and appearances in communicating; fourth, the concept of qaulan maysura becomes a process stage communicating educators; fifth, the concept of qaulan layyina becomes an educational technique in communicating. keywords: qaulan, therapeutic communication, communication model, educators, learners introduction bestowed and gifted as proof of rasullulah’s ملسو هيلع هللا ىلص truth, al-qur’an, which is the words of allah, is a holy scripture which is strengthened by the progress of science. as an authentic holy scripture, the authenticity of the qur’an is guaranteed and will always be until the end of time, because al-qur’an is the best provision for moslems at the end of time. in the al-qur’an, there are guidances for mankind. according to shihab, alqur’an introduces itself as hudan lil al-naas that is guidance for all mankind, and is its main purpose since the moment it is bestowed. (shihab, lentera al-qur'an (kisah dan hikmah kehidupan ), 2008, p. 26). allah swt said in q.s al-baqarah:213 that the holy scripture is bestowed to help find the best solution in solving the problems in people’s lives. mankind, as a special creation of allah swt, is created differently from other allah’s creation. they are given perfection in the form of reason as well as the ability to speak and understand many languages. نُ ْحم َٰ ل قُ .اْلق ْرآنُ مُ ع لَُّ .الرَّ ْنس انُ خ ه ُ .اْْلِ اْلب ي انُ ع لَّم which means: " (god) the most gracious. who has taught the qur'an. he created man. taught them to speak well. as caliphs on earth, mankind is destined to be inseparable from knowledge. according to halid hanafi et al, knowledge, education, and other things related to it cannot be separated from humans as they https://creativecommons.org/licenses/by-sa/4.0/ mailto:hilda.ainissyifa@uindsgd.ac.id ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 73 are creations that have reason and knowledge. (hanafi, adu, & zainuddin, 2018, p. 4). islam praises knowledge, where knowledge obtained from learning and teaching is very closely related to the role of an educator. therefore, both knowledge and educators are given the highest honor by islam. (muhdi, 2018, p. 4). knowledge obtained from education comes from the process of learning, which are interactions between educators and their students. in the process, there is a conversation to exchange ideas and information. this act is called communication. communication is needed as an effort to make the conditions of learning and the classroom become an open and communicative dialogue. thus, communication is a process of delivering information from the messenger (educators) to the recipient (students) through a media to achieve a desired effect. the message is in the form of kalam, which is a sentence composed of words, which conta information. however, it is not only information contained in it, but also its meaning must be beneficial for those who listen to it. shihab explained that speech can influence, give ideas, and even change the mind of someone who listens to it (shihab, 2007, p. 342). likewise, effective reciprocal communication between educators or teachers, as well as educators and students, is used to solve problems related to students’ discipline. thus, the qur’an, as instruction and a guide, tells mankind how humans should communicate with each other. therefore, if the basics of communication as told by the qur’an are done consistently, the relationship between humans will be peaceful. allah said in q.s al-araf verse 52: ل ق دُْ ه ُم و بُ ِجْئن َٰ ه ُ بِِكت َٰ ْلن َٰ ًةُ ه ًدُى ِعْلمُ ع ل ىَُٰ ف صَّ ْحم ر ي ْؤِمن ونُ ل ِق ْومُ و which means: “and indeed, we have brought to them a book (al-qur’an) which we have explained based on our knowledge; to be a guide and blessing for those who have faith.” communication is closely associated with the delivery of information, where information is often obtained through words or speech. al-qur’an, as a guide, contains much information, among many things that are explained in the al-qur’an, one of which is the verses explaining the ability to speak, namely called as qaulan. the ability to speak is closely related to the language of speech. all of this involves 5 potential skills in humans, including spirit, emotion, heart, reason, and desire (fahriansyah, 2018). as in the term qaul in the qur’an, qaul means words or speech that is spoken intentionally which contains meaning for people who receive and hear it. thus, qaul in the qur’an refers to principles of good communication that don’t conflict with religion (hefni, 2015, p. 82). qaulan which is mentioned in the qur’an include qaulan ma’rufa, qaulan baligha, qaulan layyina, qaulan sadida, qaulan karima, qaulan sadida dan qaulan tsaqila. the concept of the word qaulan is in line with therapeutic communication. this association can be seen from the exchange of affection, ideas, and experiences which foster an intimate therapeutic relationship in a limited scope. characteristics that make therapeutic communication different from other types of communication are 1) genuineness, reflected when teachers help their students, hopefully understanding what their students have, such as their values, attitudes, and emotions; 2) empathy, this behavior is characterized by a sense of acceptance and understanding between teachers and their students and 3) warmth, this behavior is illustrated by how a teacher can encourage their students to express what they feel without fear of being punished. (sanusi, 2019, p. 424). the principle of therapeutic communication is relevant to the duties of an educator include educating, teaching, guiding, directing, training, assessing, and evaluating students (sanusi, 2019, p. 424). ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 74 │ therapeutic usually happens between doctors and their patients. as a term, therapeutic communication means the building of trust of a patient towards his or her doctor about his or her recovery. (astuti, 2009, p. 97). therapeutic communication can also be fostered between educators and their students, students need an educator in order to control their emotions through mentoring, training, teaching, and learning experiences aimed to develop personal aspects in a better or positive direction. the problem discussed in this study is what is the meaning of the seven qaulan principles according to mufasirs and from the perspective of therapeutic communication, and how the concept of therapeutic communication in the qaulan principle can be used as a model for communication between educators and their students. for this reason, this study aims to explain the seven qaulan principles according to mufasirs and from the perspective of therapeutic communication and explain the concept of therapeutic communication contained in the seven qaulan principles that can be used as a model for communication between educators and teachers. qaulan in the qur’an contains therapeutic communication. thus, we hope that this can be used as a model of communication between educators and their students in education, especially therapeutic communication related to psychology, which is closely related to the interactions between a teacher and a student. research method we intend to find the concept of therapeutic communication contained in the word qaulan in the qur’an where we will reveal the concept in these verses. then, we intend to associate it as a model of communication between an educator and a student. this study used a qualitative approach, this qualitative research lies in an immersive presentation so that it attracts the reader as if they are participating in the research. thus, a qualitative researcher must be able to bring life to his or her writing, so that the writing seems to live in the readers’ mind (sudaryono, 2018). this study also used library research. literary data and information are obtained by collecting materials in the literary media, such as books, magazines, notes, documents, and other historical sources (pratama, 2019). descriptive analysis is used as the analytic method which reveals ideas and perspectives in this study. the data collection is done by collecting written sources in the form of books about the qaulan in the qur’an such as books about islamic communication, books about therapeutic communication, and books about teacher-student communication model, such as in books about education communication. this study will explore and describe the qaulan concept in the qur’an as a therapeutic communication principle which will be a teacher-student communication model. this study will discuss seven verses from the qur’an which contain the word or term qaulan by browsing literature works of mufasirs in their various tafsir books, including tafsir al-misbah by m. quraish shihab, tafsir ibnu katsir by ibn katsir, and tafsir al-munir by wahbah al-zuhaily. in its practice, this study used the tafsir method of maudhu’i or thematic tafsir. results and discussion qaulan in the qur’an the qur’an defined communication as one of mankind’s innate abilities given by the almighty, the creator of man because communication is part of telling and exchanging information that one doesn’t know before. there are many terms and words in the qur’an related to communication. because there are ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 75 many key concepts used in the qur’an for communication. one of them explains the act of communication. according to achmad, qaulan is a denotative word, meaning that it contains objective communication meaning or conceptual meaning. qaulan has the same meaning as speech in the dictionary and the general public. (abidin, 2017). qaulan means conversation, this word is considered mashdar mutlaq from fi’il madi ُقال. the word qaulan in the qur’an is mentioned 19 times among 10 surahs. 12 times followed by isim shifat mufrad, 2 times followed by isim sifat subhu jumlah, and 5 times not followed by isim shifat mufrad. according to ginda, only 8 of them are directly related to education communication, that is, the word qaulan which is followed by isim shifat mufrad and only 6 of them have a connotative meaning related to communication competence (harahap g. , 2018, p. 153). some qaulan that are mentioned in the qur’an include 1) qaulan tsaqila in q.s muzzamil verse 5; 2) qaulan layyina in q.s taha verse 44; 3) qaulan maysura in q.s al-isra verse 28; 4) qaulan ma’rufa in q.s al-ahzab verse 32; 5) qaulan sadida in q.s annisa verse 9; 6) qaulan karima in q.s al-isra verse 23; 7) qaulan baligha in q.s an-nisa verse 63. therapeutic communication therapeutic communication is a part of health communication, that is, communication that can affect a community’s health positively through systematic effort with various communication principles and methods (harahap & putra, 2019, p. 110). the same goes for nursing communication, which we often call therapeutic communication. therapeutic is an adjective often associated with the art of therapy. therapeutic communication is the relationship between healthcare providers and their clients which is designed to facilitate therapeutic purposes to achieve an optimal and effective recovery (muhith & siyoto, 2018, p. 222). therefore, therapeutic communication is basically professional communication that leads to the therapy of a patient or client. thus, both doctors as healthcare providers and educators as learning providers can help their patients and students to deal with problems they are facing through communication. indeed, in general, therapeutic communication is often used in healthcare. however, what a healthcare worker does to their patient is similar to what an educator or teacher does to their students. that is communication that fosters, guides, and directs in a better direction. the function of therapeutic communication is to encourage cooperation between a nurse and a client through their relationship. therapeutic communication also aims to help clients make a decision as well as explain and reduce the emotional and mental burdens of the client. all of this is aimed to foster mutual trust, thereby deepening interpersonal and personal relationships realistically (afnuhazi, 2015, p. 33). some basic principles must be understood in order to build and maintain a therapeutic relationship, including 1) the nurse-client relationship must be mutually beneficial; 2) the nurse must respect the uniqueness of each of the patients who are different from each other; 3) all communications must respect both the messenger and the recipient, which give alternative solutions (afnuhazi, 2015, p. 32). interpretation of the seven qaulan models according to the mufasirs and their meanings in the perspective of therapeutic communication qaulan tsaqila ( ثَِقيلًا قَْولًا ) the word qaulan tsaqila etymologically means heavy words (hefni, 2015, p. 95). many mufasirs interpret qaulan tsaqila as heavy words, that is, the qur’an. because the qur’an is considered as words that has both quality and weight, it contains messages that are considered as: huda, an instruction, bayyinat, ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 76 │ an explanation, furqan, a differentiator between what’s right and wrong, as stated in q.s al-baqarah verse 185, all of this is manifestes in his commands and prohibitions (fahriansyah, 2018, p. 21). qaulan tsaqila is mentioned in one surah qs. al-muzzamil verse 5, as follows ث ِقيلًُ ق ْولًُ ع ل ْيكُ س ن ْلِقُى ِإنَُّا meaning: “indeed, we will send down upon you a heavy word.” in the verse above, according to ibnu katsir’s interpretation, qaulan tsaqila is heavy when it is bestowed because of the greatness of the qur’an, this is based on what zaid bin thabit ra expressed: “the qur'an was revealed to the prophet muhammad when his thigh was above my thighs and my thighs were almost crushed.” (ibn katsir, 2004, p. 320). while in the interpretation of al-misbah, the word qaulan tsaqila is defined as words that are god’s, that is, the qur’an. the word tsaqila or heavy describes the heaviness of the revelation received, not the heaviness experienced when receiving the revelation, because the qur’an’s is the holy word of god and contains instructions that require sincerity, fortitude, and patience in carrying out (shihab, 2012, p. 407). furthermore, the explanation in al-munir’s interpretation of qaulan tsaqila, that heavy words are the qur’an, namely, words that are heavy in doing his shari’a, in which it contains heavy obligations for mankind, namely, commands and prohibitions consisted of obligations as well as the limits of what’s halal and haram (al-zuhaili, 2013, p. 148) based on the interpretation of the three mufasirs, it can be concluded that qaulan tsaqila means heavy or dense in its wordings. it is considered as such when the words are able to provide solutions to life’s problems (basit, 2018, p. 49). this has the same meaning as therapeutic communication which aims to reduce the worries of the communicant (revika, 2019, p. 70). therapeutic communication helps the communicant in explaining and reducing emotional and mental burdens so that they can take action to change a situation as needed (damaiyanti, 2010, p. 11). qaulan tsaqila contains words that are full of deep meanings and values, so understanding it requires deep thinking (hefni, 2015, p. 96). likewise, therapeutic communication is also deep communication. because therapeutic relationship is a cooperative relationship that complements each other, namely a mutually beneficial relationship, where one cannot live without the other (revika, 2019, p. 72). closeness to each other, exchanging feelings and experiences, and fostering intimate relationships is what is considered a therapeutic relationship. supported by the opinion of afhunazi that, in therapeutic communication, a communicator will try to express feelings, identify problems, and examine as well as evaluate the appropriate action for the communicant. however, at the preventive stage, therapeutic communication is useful in preventing harmful actions which might harm the communicant (afnuhazi, 2015, p. 33). thus, qaulan tsaqila is similar to the function of therapeutic communication, namely, communication that will encourage someone to deal with the problems they have and prevent negative things. qaulan layyina ( لَّي ِنًا قَْولًا ) in the book of al-tahrir wa al-tanwir, syeikh ibn ‘asyur interprets the origin of the word layyin as graceful or gentle, at first, this word was used to describe body movements, which was later adopted to describe a gentle speech. qaulan layyina is mentioned in q.s taha verse 44 as follows ي ْخش ىَُٰ أ وُْ ي ت ذ كَّرُ لَّع لَّه ۥُ لَّي ًِنُا ق ْولًُ ل ه ۥُ ف ق ولُ meaning: “then speak, you two, to him with gentle words, hopefully, he will remember or be afraid.” ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 77 in the verse above, according to ibnu katsir, qaulan layyina is a revelation to prophet moses and prophet harun that their calling or invitation must be gentle so that it can be touching, be deeper, and find its audience (ibn katsir, 2004, p. 383). then in the interpretation of al-misbah, qaulan layyina means gentle words. this is the basis of wisdom in preaching because preaching must be done with polite and harmless words from the preacher so that it doesn’t offend the audience (shihab, 2012, p. 407). while in al-munir’s interpretation, this verse that contains qaulan layyina tells prophet moses and prophet harun to avoid using harsh words and instead use gentle words when calling the pharaoh, because the pharaoh’s arrogance and cockiness will be rid of by gentle words (al-zuhaili, 2013, p. 480). based on the interpretation of the three mufasirs, it can be concluded that qaulan layyina is an effort to communicate with others gently. according to hefni, qaulan layyina is a strategy or technique to soften a hard heart by using gentle words. (hefni, 2015, p. 93). in therapeutic communication, speaking gently is a key to successful therapeutic communication. however, communication using a gentle tone must also be accompanied by trust (revika, 2019, p. 69). because, in essence, qaulan layyina, is a guide for communicators as a messenger in convincing the communicant that the message is true and rational. in q.s taha verse 44 about qaulan layyina, it is explained why prophet moses and prophet harun preach with gentle words to the pharaoh, a communication strategy for preaching a leader who is arrogant, cocky, and went over the limits of heresy. this is done to return the pharaoh to a righteous path. thus, qaulan layyina has the same meaning with the purpose of therapeutic communication, namely, enabling a communicator to create realistic personal goals in a positive direction, especially when expressing disagreement. according to revika, in therapeutic communication, a communicator must listen without doubt, but that doesn’t mean agreeing on everything stated, disagreement must be expressed gently, not harshly, such as by shaking the head or furrowing the forehead or face (revika, 2019, p. 88). talking in communication should not be done with anger, blaming carelessly, but with good arguments such as the communication done by prophet moses and prophet harun with gentle words without any anger. qaulan maysura (ا (قَْوًلا مَّْيُسورا qaulan maysura is pleasant words, these words wre spoken to give hope to the listener so that it gives them opportunity to get positivity from us (hefni, 2015, p. 87). qaulan maysura is mentioned one time in q.s al-isra verse 28 as follows: ُا إِمَّ ةُ ٱْبتِغ آءُ ع ْنه مُ ت ْعِرض نَُّ و ْحم ُن ر ب ِكُ م ِ ْيس وًرُا ق ْولًُ لَّه مُْ ف ق ُل ت ْرج وه ُا رَّ مَّ meaning: “and if you turn away from them to receive blessing from your lord that you hope for, then tell them pleasant words.” in the verse above, according to the interpretation of ibnu katsir, promise them with appropriate promises and say it gently if given blessings from allah swt, thus, qaulan maysura is communication that is easy to understand (ibn katsir, 2004, p. 158). next, in the interpretation of al-misbah, qaulan maysura is defined as pleasant words to receive blessing from god, namely, by maintaining good deeds and words, that is, words that gives hope and optimism without offending the listener. while in the interpretation of al-munir, this verse explains that when someone needs help but we are not able to because of our current condition that is also lacking, then speak gentle and pleasant words and promise that we will help if we are given a blessing by allah swt (al-zuhaili, 2013, p. 79). likewise, therapeutic communication also agrees that a contract or promise is considered as an activity in its orientation phase, namely the agreement between a communicator and a communicant for a therapeutic relationship. ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 78 │ it can be concluded from the three interpretations above that qaulan maysura is pleasant words so that positive hope and optimism can arise, similar to the opinion of samsul et al in their journal that stated “:qaulan maysura is speech which has positive vibes and triggers positivism” (samsul, nawawi, & risma, 2020, p. 5). qaulan maysura has a similar meaning to therapeutic communication, that is, to enable communicants to influence others positively, namely, influencing the physical environment around them and, most importantly, themselves. (revika, 2019, p. 70). in addition, a therapeutic relationship is a mutually helping relationship between communicators and communicants. speaking with pleasant and non-offensive words in qaulan maysura, makes a speech pleasant and acceptable by many according to their ability and understanding when in therapeutic communication (rezeki, 2020, p. 64). it is important for communicators to know that, in therapeutic communication, communicants are very diverse, so dealing with each of them will need a different approach. thus, in fostering a therapeutic relationship between communicators and communicants, it is necessary to know how the communication processes and skills are appropriate with the target audience. for example, in a communication process, there are components such as communicators as the messenger, communicants as the recipient, media, and feedback which are part of the whole process and interrelated. also, communication ability includes the ability to send and receive messages for observation, listen, clarify, and validate the meaning of a message so that communication can be done well so that it affects the behavior of the listener. thus, it can be seen that in qaulan masyura there is therapeutic communication, namely, a communication process that maintains the harmony between communicators and communicants, that is, the establishment of an easy to understand communication according to the listener’s characteristics. qaulan ma’rufa ( ْعُروفاا (قَْوًلا مَّ ma’ruf is the good of this world and the hereafter. the word ma’ruf means a word that is recognized according to reason and syara’. communicating that is ma’ruf is commanded by allah. in the qur’an, ma’ruf communication is used as a communication model that is easily understood by the listener. qaulan ma’rufa is mentioned four times in the qur’an, one of which is in qs. al-ahzab verse 32, as follows: نِس آءُ دُ ل ْست نَُّ ٱلنَِّبى ُِ ي َٰ نُ ك أ ح عُ ِبٱْلق ْولُِ ت ْخض ْعنُ ف ل ُ ٱتَّق ْيت نَُّ ِإنُِ ۚ ُ ٱلن ِس آءُِ م ِ ضُ ق ْلِبِهۦُ ِفُى ٱلَِّذُى ف ي ْطم م ر ق ْلنُ وًفُا ق ْولًُ و ْعر مَّ meaning: “o wives of the prophet, thou are not like other women, if thou are pious. so don’t be submissive in your speech so people who have disease in their hearts yearn, and speak kind words.” in the verse above, it is explained that, according to the interpretation of ibnu katsir, there is an instruction in how to behave for the wives of the prophet as well as the wives of people who follow him, namely, that women should not talk to other men the way that they talk to their husband (ibn katsir, 2004, p. 236). then, in the interpretation of al-misbah, qaulan ma’rufa in this verse means words that are good and appropriate, not made up especially with non-mahrams (shihab, 2012, p. 261). while in the interpretation of al-munir, qaulan ma’rufa is speaking in a proper, reasonable, and normal way, that is, avoiding speaking ambiguously. this verse explains the most honorable attitude in communicating with women (al-zuhaili, 2013, p. 326). from the three interpretations above, it can be concluded that qaulan ma’rufa is dignity in speaking. according to basit, a good speech is speech ta that is appropriate with the society’s cultural context (basit, ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 79 2018, p. 44). this opinion is similar to what samsul et al stated that “qaulan ma’rufa means kind, honorable and received by values prevailing in society” (samsul, nawawi, & risma, 2020, p. 4). effective therapeutic communication has a principle that a communicator must adhere to this so that their speech doesn’t conflict and can be accepted by values prevailing in society. having the same meaning as therapeutic communication, a communicator must always base their thoughts, words, and actions on the agreed professional ethics, also in making decisions, they must be based on basic principles of human welfare (revika, 2019, p. 77). the term qaulan ma’rufa means a series of sentences that is good according to the local community’s tradition, as long as it doesn’t conflict with religion. according to the interpretation of almisbah, the word ma’rufa covers the whole aspect of speaking, starting from pronunciation, the sentences spoken, and the style of language that is not made up. likewise, therapeutic communication also uses correct grammar, clear vocabulary, simple, and not confusing is a key for a successful therapeutic communication process (revika, 2019, p. 69). thus, it can be concluded that therapeutic communication in qaulan ma’rufa means encouraging communicants to commit and be always consistent with what is considered as thnoblestle virtue, namely, behaviors or rules that have been required and also on how to choose the correct language during communication. qaulan sadida (قَْوًلا َسِديداا) qaulan sadida according to language means the right words are speech (hefni, 2015, p. 93). the correct words for the appropriate condition are analogous to shooting an arrow accurately to a target (hefni, 2015, p. 95). qaulan sadida can also be interpreted as the ethics of being honest in communication (ritanto & mahfud, 2012, p. 153). the word qaulan sadida is mentioned twice in the qur'an, one of which is in qs an-nisa verse 9, as follows: ْلي ْخشُ ك واُ ل وُْ ٱلَِّذينُ و ْلِفِهمُْ ِمنُْ ت ر يًَّةُ خ ًفُا ذ ر ِ اف واُ ِضع َٰ ٱّللَّ ُ ف ْلي تَّق واُ ع ل ْيِهمُْ خ ْلي ق ول واُ ق ْولًُ و س ِديًدُا meaning: " and fear allah those who, if they leave behind them weak children, who they worry about (their welfare). therefore, let them believe in allah and let them speak the truth." in the verse above, explained in the interpretation of ibn katsir, this verse relates to a man who dies and gives a will that endangers the inheritance. allah swt commands those who hear it to be pious and guides and directs them to the truth (ibn katsir, 2004, p. 241). furthermore, in the interpretation of almisbah, it is explained about the delivery of a statement that is correct and hits the right target, sadidan also contains the meaning of constructive criticism or in the sense that the information conveyed must be educational (shihab, 2012, p. 339). meanwhile, in al-munir's interpretation, it is explained that the command to the guardians of the heirs should take care of the assets of the orphans they care for, like how they take care of the condition of their children (al-zuhaili, 2013, p. 603). it can be concluded from the three interpretations above, qaulan sadida is a word that must not only be true but also honest in its delivery. communicating with therapeutic value requires honesty as the main capital because a trusting relationship is impossible without honesty (afnuhazi, 2015, p. 34). because honesty and open communication are the basis of a therapeutic relationship. looking at the explanation in the interpretation of al-misbah on qs an-nisa verse 9, it explains that the context of the verse is on dealing with orphans who have sensitivity and need more treatment, such as ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 80 │ in choosing sentences when communicating, not only providing information with the correct content but also appropriately. when scolding them, it should be with words that correct mistakes and can also build them up. in addition, this verse refers to the content of the conversation related to a sense of worry, which when viewed from the psychological side of this problem is part of human needs, that is, the need for security. in this way, qaulan sadida becomes an argumentative communication, i.e. true or straight and honest speech which can correct a mistake, used for communicants who need enlightening and educational information. as the meaning in therapeutic communication, according to revika, that therapeutic communication provides information and knowledge, it is intended so that a communicant can further increase his or her intelligence and know more (revika, 2019, p. 90). this condition is expected to be able to influence and help the communicant in dealing with his or her problems themselves. qaulan karima (ا (قَْوًلا َكِريما qaulan karima means noble speech, which describes a speech’s content, message, method, and describes how a commendable and noble character is so that in its implementation it makes someone who is spoken to feel happy, respected, and honored because qaulan karima contains words of value that prioritize etiquette when speaking (hefni, 2015, p. 86). qaulan karima is mentioned once, namely in qs al-isra verse 23, as follows: ق ض ىَُٰ بُّكُ و ِلد ْينُِ ِإيَّاه ُ ِإلَُّٓ ت ْعب د ٓواُ أ لَُّ ر ِبٱْلو َٰ ًنُا و ُا ۚ ُ ِإْحس َٰ آُ ٱْلِكب رُ ِعند كُ ي ْبل غ نَُّ ِإمَّ د ه م أ وُْ أ ح ُا ه م آُ ت ق ُل ف ل ُ ِكل ُ لَّه م لُ أ ف ُا و ق ُل ت ْنه ْره م ُا و ق ْولًُ لَّه م ك ِريًمُا meaning: " and your lord has commanded that you do not worship other than him and do good to your parents as well as possible. if one of them or both of them reach old age in your care, then never say to them the word "ah" and do not yell at them and instead say to them a noble word." in the verse above it is explained, according to ibn kathir's interpretation, allah forbids saying bad and despicable words to parents. instead, we should say gentle, kind words, full of courtesy, accompanied by honor and respect. (ibn katsir, 2004, p. 153). also, in the interpretation of al-misbah, karima is a noble word, consisting of the letters kaf, ra, and mim which have a noble or best meaning. explained further, qaulan karima in this verse means words that are kind, gentle, and full of kindness and respect (shihab, 2012). whereas in al-munir's interpretation it is explained that it is forbidden to do something harmful first rather than saying good words, this is because preventing oneself from things that hurt is better than saying words and doing good deeds. (al-zuhaili, 2013, p. 72). it can be concluded from the three interpretations above, qaulan karima means words that are full of etiquette and value, do not hurt, and honor with respect. it has the same meaning in therapeutic communication in the way communication is aimed at maintaining the self-esteem of the communicator and the communicant, which not only prioritizes the content of the message but also the attitude when conveying the message (damaiyanti, 2010, p. 12). for communicators, this qaulan karima has a message to restrain bad deeds such as having feelings of dislike for others, for example by dropping their honor, and harassing others. revika stated that, do not let communicators and communicants have prejudice or bad stigma against each other. because if this happens, one party may judge badly the other in the communication process (revika, 2019, p. 73). such conditions will cause one of the communicators to feel arrogant and cocky so that he feels he is great and thinks he is better than others. ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 81 so it can be concluded that qaulan karima contained in therapeutic communication describes the requirements of good therapeutic communication. namely, communication that will create an attitude of mutual understanding, respect, and honor between communicators. qaulan baligha (قَْوًلاا بَِليغاا) qaulan baligha means words whose message reaches the intent, affects, and leaves a mark on the communicant's soul (hefni, 2015, p. 88). baligha means the arrival of one thing to another adequately (because adequacy means the arrival of something to the desired limit, not too little or too much) (samsul, nawawi, & risma, 2020, p. 3). qaulan baligha is mentioned in qs an-nisa verse 63, as follows: ِئكُ ٓ ل َٰ ُا ٱّللَّ ُ ي ْعل مُ ٱلَِّذينُ أ و ِعْظه مُْ ع ْنه مُْ ف أ ْعِرضُْ ق ل وِبِهمُْ ِفُى م ق ُل و ُ أ نف ِسِهمُْ ِفىُٓ لَّه مُْ و ق ْوًلۢ ب ِليًغُا meaning: " those are the people for whom allah knows what is in their hearts. therefore, turn away from them, and teach them a lesson, and speak to them words that leave a mark on their souls.” in the verse above it is explained, in the interpretation of ibn katsir, qaulan baligha means words that are mature or considered conveyed if the words reach the heart ( fii anfusihim ) of the communicant or listener (ibn katsir, 2004, p. 343). furthermore, in the interpretation of al-misbah, the word balighan consists of the letters ba', lam, and ghain that all words consisting of these letters mean the arrival of one thing to another, it also means enough, because adequacy means the arrival of something to the required limit. (shihab, 2012). meanwhile, al-munir's interpretation explains three ways to deal with hypocrites, one of which is to give firm words and make an impression on the heart, namely by promising good news ( attarghib ) and at other times scaring them (al-zuhaili, 2013, p. 144). in principle, a qaulan baligha communication pays attention to the way the message is conveyed as well as the situation and conditions, not just the words that will be conveyed. therefore, some souls must be greeted with a gentle message, but some souls need to be honed with a strong message. in therapeutic communication, some factors influence a therapeutic relationship, one of which is the empathic response. according to afnuhazi, empathy is a feeling of understanding and acceptance by nurses to the feelings experienced by the communicant, the ability to be able to feel "the personal world of the client/communicant". this empathy is honest, sensitive, not artificial (objective) so it is based on what other people experience (afnuhazi, 2015, p. 51). where a communicator must be able to put himself in the shoes of other people. among them is in the mental aspect; by understanding others emotionally and intellectually, as well as verbally; in speaking must have the accuracy, namely the accuracy of verbal expression to feelings or problems faced by the communicant or audience. it can be understood that qaulan baligha is related to the psychological side, which is very closely related in a therapeutic relationship. namely, in communicating a communicator must empathize. meaning that communication that avoids impulsive judgment about someone. with an empathetic attitude, a communicator will behave more sensitively and sincerely. because words or messages will imprint on the soul if it is delivered with a sincere and honest heart. the concept of therapeutic communication in the seven qaulan in the qur'an as a communication model for educators and learners communication has urgency in the world of education, communication is needed as an effort to make learning conditions and the classroom become an open and communicative mechanism. the effectiveness of a teacher in the learning process also depends on how effectively a teacher communicates ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 82 │ with their students, a good teacher must understand that communication and education are two things that are intertwined and interrelated. thus, a teacher must continuously choose and decide what to communicate and how to communicate it (iriantara & syaripudin, 2013, p. 74). when teaching a lesson, an educator needs a conducive situation, learning concepts that aren’t boring, an exciting learning motivation so that an exciting emotional condition can be created. because, as a messenger, the effectiveness of message delivery is affected by many factors, such as communication skills, attitude, personality, knowledge, society, and culture (nofrion, 2018, p. 64). in particular, communication between educators and students is not only about the technical matter of compiling and conveying messages to the communicant, but also communication skills and even communication intelligence. so, we need a communication model as a communication approach for educators and students. the communication in question is therapeutic communication, which is contained in the seven qaulans in the qur’an which are explained as follows. basic principles of communication in therapeutic communication, there are three basic principles for building a therapeutic relationship including 1) mutually beneficial relationships; 2) communicators must appreciate the uniqueness that exists in the communicant so that they understand that the communicant has different characteristics and personalities, and 3) positive communication, which can create a trusting relationship and provide alternatives in problem-solving (afnuhazi, 2015, p. 32). these three principles are similar to the principles of communication according to iriantara and usep about education communication that it is important to communicate 1) positive expectations; 2) learning objectives and outcomes; 3) feedback and evaluation (iriantara & syaripudin, 2013, p. 78). if we look at the explanation above, the correct qaulan concepts for this aspect of communication are qaulan karima and qaulan tsaqila. qaulan karima describes a rule for communication, namely, in communicating, an educator must have principles that each student has their uniqueness and characteristics, so educators and their students must have a mutual understanding, respect, and honor in communicating. because good communication must have feedback, feedback determines whether a message is properly understood or not, and also what fixes or changes needed to be made. this is where feedback is important as a determinant, in education, it is often called evaluation. in this way, educators must build noble and respectful communication so that mutually beneficial communication is established. furthermore, feedback between educators and students can be seen in the concept of qaulan tsaqila. qaulan tsaqila contains meaningful information, which has words that can provide solutions to life’s problems. in principle, communication must function as mutually beneficial feedbacks, the educator as a guide is considered as someone who can give directions for their students, especially in directing students away from the wrong path and towards the right path. self-analysis of an educator self-analysis is the preparation stage before taking action or therapeutic communication approach to students. self-analysis of an educator is one way to use oneself therapeutically, including 1) selfawareness, developed by recognizing oneself, learning from others, and being open towards information and changes that are happening. this awareness determines the pattern of interaction that is built between educators and students; 2) clarification of values, the educator’s clarification on what he or she believes which will underlie values in attitude and behaviour, such as social, togetherness and kinship, religion, hygiene, beauty, and other values; 3) feeling exploration, exploring feelings in interacting with ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 83 students by being open and be aware of their feelings and control it; 4) the ability to be a responsible role model, all that is related to what the educator says to their students. if we look at the explanation above, the correct qaulan concept for this aspect of communication is qaulan sadida. in qaulan sadida, communication that is formed is positive communication full of honesty and truth, which creates mutual trust. communications like this are formed intentionally by an educator, the clarification of values by an educator, and their ability to become a responsible role model for their students. educators play a role in doing positive parenting, which is built on true things that indicates honesty in the educator. good messages given by educators to their students will be a communication that leads to learning goals, fixes a wrong, and becomes information that is both enlightening and educational. because educators are people who are followed and imitated because everything that they convey is believed to be the truth and imitated because everything they do is an example of a role model. attitude and appearance of educators in communicating an educator must pay attention to their attitude and appearance when communicating, including 1) physical presence (marked by the behaviors or attitudes of educators to their students), such as facing students, maintaining eye contact, maintaining an open attitude, gestures showing a caring attitude, being calm and relaxed, voice intonation and speaking style, as well as how to dress in front of students; 2) psychological self-presence (marked by showing emotional closeness with students), such as how they respond and act. looking at the explanation above, communication can be done in two ways, verbal and nonverbal. the correct qaulan concept for this aspect of communication is qaulan ma’rufa and qaulan baligha. in qaulan ma’rufa, communication adheres to the ethics and values that apply in society. so that it shows the side of communication according to the rule of law and logic. thus, an educator communicating with their students must be based on the values prevailing in society, seen from the physical appearance and attitude of the educator when they are communicating with their students, which is a part of a teacher’s professional ethics. meanwhile, in the concept of qaulan baligha, communication can be seen from the psychological side, that is, communication that shows emotional closeness. because qaulan baligha is communication that is touching. this can all be achieved by educator communication in terms of psychological selfpresentation, namely from the emotional attitude to students, such as sincerity, empathy, and warmth. stages of the communication process communication must be planned and structured properly, the same goes for fostering therapeutic relationship interactions, educators have 4 stages, including 1) the interaction phase, the preparation phase before dealing with students; 2) the orientation phase, which can be called the introductory phase, the phase where the educator starts the activity for the first time or the first meeting with students; 3) the working phase, the core of the overall activity in the therapeutic communication process; 4) the termination phase, occurs when the educator ends his or her task activities, both temporary termination, and final termination. the communication stage above is included in the concept of qaulan, namely qaulan maysura, namely appropriate speech, namely with a promise or agreement. seen in each process and stage, there is a contract from each phase to the next. communication is carried out with easy-tounderstand (communicative) speech, which gives rise to hope and optimism for the listener (students). ijik, vol. 12 no. 1: 72-85 analysis of the qaulan concept in the qur'an as a communication model for educators and learners hilda ainissyifa et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 84 │ educator techniques in communicating these are therapeutic communication techniques that can be applied by educators to students, including providing information or knowledge; asking students; providing opportunities for students to describe their perceptions or ask questions; listening with full attention and acceptance, listening is the main basis in communication; focusing and clarifying; summarizing or concluding and state the learning outcomes; humor; and giving awards or rewards. the technique of educators in communicating above is included in the concept of qaulan, namely qaulan layyina. communication in qaulan layyina seeks to communicate with strategy, and the strategy used is to use gentle words. strategy is essentially management or planning to achieve an aspired goal. however, this strategy not only guides but is also able to describe the techniques and tactics in its operations. thus, a strategy and technique will go hand in hand. that way an educator must master communication techniques and strategies, this can improve an ability to connect with people around, especially the various kinds of characters in each student. conclusion in conclusion, this study uncovers and finds a communication model for educators and their students based on the qaulan concept from the qur’an. the qaulan concept is in line and studied with the perspective of therapeutic communication so that the qaulan concept in the qur’an can be implemented properly as an educator-student communication model. the qaulan concepts include: qaulan tsaqila, qaulan layyina, qaulan maysura, qaulan ma’rufa, qaulan sadida, qaulan karima, dan qaulan baligha. the result is a communication model for educators and their students, including 1) basic communication principles in the concept of qaulan karima and qaulan tsaqila; 2) self-analysis of an educator in the concept of qaulan sadida; 3) the attitude and appearance of an educator in communicating in the concept of qaulan ma’rufa and qaulan baligha; 4) the stages of an educator’s communication process are in the concept of qaulan masyura; 5) the educators’ technique in communication is in the concept of qaulan layyina. references abidin, a. a. 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(2018). metodologi penelitian. depok : pt. raja grafindo persada. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 9 no. 1: 1 8 * copyright (c) 2019 moh. nadhir mu’ammar this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 25 november 2018; revised: 5 december 2018; accepted: 10 december 2018 study of approaches, methods, sources and interpretation instruments of mulla sadra moh. nadhir mu’ammar pascasarjana uin sunan gunung djati bandung email : mnadhir111@gmail.com abstract this research is carried out on some uniqueness found in the interpretation of the al-qur'an by mulla sadra, including: he is a philosopher who is the foremost in interpreting the al-qur'an and productive writers who have produced many works. in the hands of mulla sadra, the synthesis of the three islamic intellectual schools, namely sufi makrifat, philosophy or theosophy, and shiite theology was finally reached, and directly reflected in the field of esoteric interpretation of the al-qur'an. based on the uniqueness, the author is interested in examining it with the title: "mulla sadra's interpretation methodology (study of approaches, methods, sources and instruments of interpretation)". the purpose of this study is to find out and explore the methodology of the interpretation of al-quran mulla sadra, as well as describe how the approach, methods, sources and instruments of interpretation of the al-quran that he initiated. and to find out and criticize the application of the interpretation methodology of al-quran mulla sadra in its interpretation product. this type of research is a library research based on the book of tafsir al-qur'an al-karim as a primary data source. based on this research, we can draw the conclusion that sadra's work is a combination of approaches and interpretive methods that have developed in the islamic world. the advantage is that it combines two approaches, namely f irfani and philosophy. this is then considered a bridge from the different interpretive traditions in the islamic world. keyword: interpretation, methodology, mulla sadra introduction viewed from the historical perspective of the development of science, which, according to thomas kuhn takes place dialectically and revolutionarily, the interpretation of that period was put forward using the paradigm. the paradigm is a fundamental view of the subject matter (subject matter) of the object being studied (a. putra, 2014). in the study of interpretation, the object is the al-qur'an. so the interpretation paradigm is a fundamental view of the al-qur'an, regarding what should be studied. interpreters of the al-qur'an must use a paradigm, because it inherently exists in the theory of interpretation which consciously or unconsciously is used in the preparation of interpretations (abha, 2014). the al-qur'an has been interpreted with the methods of taḥlili, ijmali, muqarin, and mauḍu'i through approaches or patterns that span: from fiqh, philosophical, literary and social, sufi, theological to science (abdullah, 2014). according to aksin wijaya, there are two forms of popular interpretation of the al-qur'an. first, how to interpret linguistically. this interpretation method seeks to reveal the meaning of the al-qur'an based on linguistic analysis, both concerning grammar (naḥw), morphology (ṣarf), and semantics (ma'ani). second, how to interpret that reveals the social and cultural historical conditions (contextual). this method seeks to explain the meaning and content of the teachings of the al-qur'an by understanding the socio-historical context, both when the al-qur'an came down (nuzul) and the sociohistorical context when applied (tatbiq) (wijaya, 2009). https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 9 no. 1: 1-8 study of approaches, methods, sources and interpretation instruments of mulla sadra moh. nadhir mu’ammar issn 2302-9366 ( print ) issn 2302-9781 (online) 2 │ in general, it can be explained that the historical process has given birth to two models of approach in understanding the al-qur'an. first, an approach that uses analytical tools derived from islamic disciplines, which are commonly used in the theological, fiqh and sufism traditions. second, an approach that uses devices from outside the islamic discipline used in philosophy (wijaya, 2009). the choice of this approach model is based on the belief of some muslims regarding the dichotomy of science, namely sharia (religion) and philosophy. islamic philosophy was developed by muslim thinkers based on al-quran values and studies of greek and syrian works or texts translated into arabic. the result is the amalgamation or integration of various ideas especially from pythagorean theory, platonism, aristotelianism, neoplatonism, hermeticism and some of stoicism into the view of the al-qur'an which, in turn, forms a new perspective (nasr, 2002b). various philosophical theories developed, starting with peripatetic philosophy (masysya'iyyah) and isma'iliyyah thought from the 9th century ad onwards. this early period gave birth to many prominent philosophers, such as al-kindi, al-farabi, ibn sina (avicenna) and ibn rusyd (averroes), whose influence on the western middle ages was enormous. sadra's interpretation works can be categorized into two types, namely interpretation of the surah and interpretation of the verse. some surahs of the al-qur'an that sadra has commented on include: alfatiḥah, al-baqarah, al-sajdah, ya sin, al-ḥadid, al-waqiʿah, al-jumu'ah, al-ṭariq, al-aʿla and al -zilzal. as for the verse category, there are three, namely: ayat al-kursi, ayat al-nur and qs al-naml [27]: 88 (mohammed rustom, 2009) besides tafsir al-qur'an al-karim, which amounts to 7 volumes (mohammed rustom, 2009), sadra has written specifically several theoretical works related to the al-qur'an, namely: mafatiḥ al-gaib, mutasyabihat al-qur'an and asrar al-ayat wa anwar al-bayyinat (sadra, 2002). mafatiḥ al-gaib contains an introduction to the interpretation of the al-qur'an which talks about the methods and principles of the ta'wil. in addition, this important work also includes ethical values, metaphysics and spiritual messages of the al-qur'an. mutasyabihat al-qur'an is a short treatise that outlines some homonym verses of the alqur'an (mutasyabihat), along with sadra's interpretation methodology related to these verses. while asrar al-ayat wa anwar al-bayyinat presents the mystery or esoteric meanings of the verses of the alqur'an relating to god, beings (nature), humans and the ultimate goal of humans (hamdani, 2016). as has been agreed that the whole roots of islamic cosmkualology are found in the al-qur'an. mulla sadra thinks that the al-qur'an is the same as the being itself. being, like the al-qur'an, has letters (ḥuruf) which are "keys to the unseen world" and from the combination of letters, verses are formed and verses are composed of surahs (suwar) of the scriptures. furthermore, from the combination of the surah produced "book of being" (kitab al-wujud) which manifests itself in two ways: as al-furqan or differentiator, and al-qur'an or reading. the furqan aspect of the holy book is the macrocosm with all its diversity, while the quranic aspect is the spiritual reality and human archetypes, commonly called universal or perfect humans (al-insan al-kamil) (nasr, 2002a). no philosopher in the history of islamic philosophy has paid great attention to the al-qur'an as a source of philosophical and theosophical knowledge, and has written many interpretations of the alqur'an as ṣadrā did. the interpretations of sadra's al-quran are a continuation of his "transcendent theosophy" and his "transcendent theosophy" are the result of the development of the inner meaning of the qur'an as sadra understands, which incessantly necessitates harmony between revelation (al-waḥy) and intellect or reason (al-'aql). he asserted that the intellect, from which reason is a reflection of the mental level, is the inner prophet of humanity which manifests itself only in people who are in the language of the al-qur'an: "profound knowledge" (al-rasikhun fi al-'ilm). ijik, vol. 9 no. 1: 1-8 study of approaches, methods, sources and interpretation instruments of mulla sadra moh. nadhir mu’ammar issn 2302-9781 (online) issn 2302-9366 ( print ) │ 3 it is precisely at this point that the offer of sadra's interpretation reveals different characteristics from the studies of muslim scholars (read: mufasir or theosophists-interpreters) before and after. this door is what the author wants to enter further in this study. moreover, in addition to the uniqueness and idiosyncratic factors related to sadra that have been described above, studies on sadra in the realm of the al-qur'an and its interpretation are still very rarely carried out compared to efforts to explore aspects of philosophical thought. methodology this study uses a qualitative method (sugiyono, 2013). the qualitative method is described as a research procedure that produces descriptive data in the form of written or oral words from people and observable behavior. qualitative research conducts research in a natural setting or in the context of an entity (raco, 2018). result and discussion application of mulla sadra's interpretation methodology in its interpretation products al-hikmah al-muta'aliyah ('peak wisdom' or someone who translates it as 'overcoming wisdom'), as we have previously mentioned, was born from the synthesis of sadra's attempts at various islamic intellectual discourses previously in space and level different (arifin, 2012). the success of the synthesis certainly has a reverse effect on the islamic treasury, both the concepts put forward by sadra become rational arguments or new truths that bring new concepts of understanding to the islamic treasury. in this regard, sadra is the culmination of the development of irfan, kalam and philosophy of islam after ibn rushd, and also the culmination of the deductive-illuminative-religious methodology. one of the most classical islamic treasures is the interpretation of the word of allah which is contained in the holy book of the al-qur'an. to see the influence of the concept of the epistemology of ittihad al-aqil wa ma'qul in the interpretation of the al-qur'an, let us examine sadra's interpretation of verses related to science (qs al-baqarah [2]: 31). this verse according to sadra tells the glory of humans because of the knowledge of the names they have. the giving of this knowledge is not based on the learning process and it also does not relate to lafazh which shows meaning, but the transmission of knowledge about the nature of the existence and entities of all things. this process is also referred to as the tajalli form of the name, which is the meaning of objectivity in the occultation of the existence of god which then emanates at the lowest levels of existence. sadra revealed: “and he explained to them (the angel) the glory of mankind over them, that is because of their knowledge of the knowledge of the names ... and clearly that the purpose of teaching the names (ta'lim al-asma ') is not merely teaching thematic lafazh on the basis of expressing meanings as in the definitions of lafazh, but the transmission of knowledge to the nature (existence) and entities of all things (sadra, 1972)”. whereas sadra's expression which explains the meaning of the names referred to, is as follows: “that the essence of himself is based on the nature of all the attributes or tajalli of all forms of tajalli called the names for arif (philosophers / expertise of wisdom) and the names revealed are the names of all names and are the objective meanings of objects in the occultation (maqam) of the occult. the existence of allah, which identifies his form and emanation through it (names) (sadra, 1972)”. ijik, vol. 9 no. 1: 1-8 study of approaches, methods, sources and interpretation instruments of mulla sadra moh. nadhir mu’ammar issn 2302-9366 ( print ) issn 2302-9781 (online) 4 │ for sadra, the transmission of allah's knowledge to humans is an existential transmission because the entire universe emanates from himself, thus the nature of the gift of knowledge is actually the process of emanating the names of allah in human beings. the concept of giving knowledge that is explained in the interpretation of the above verse clearly reflects his view of the unity between subjects, objects and relations between the two in humans. and in his conclusion to this verse, sadra explained that all of nature is a manifestation of the names of allah that are emitted in humans. the existence of something is sometimes formed by (takwin) like the creation of the body and the like with it (ismail, rani, husin, & kiram, 2018), in the first way of growth. sometimes also with the creation (ibda ’) such as the creation of spirits and the like, with the second growth. allah almighty is the creator of creatures and everything, the owner of kingdoms and malacca, the owner of the world and the hereafter. when allah gives a signal by mentioning the qualities of rahman and rahim, after the proposition of the specificity of praise, then he has gathered all the qualities of perfection. he explained the way of creation in the world with his word; ّاْلعَالَميّن َرب which implies that the natural form of the world is formed through stages, gradually. he also explained the other chronology of creation in his word: َّمال كّ َيومّ الد ين because the real owner is he who has the essence of everything, and is not forgetting of it at all. then something comes from god. this is what means ibda ', while the first means takwin (sadra, 1972). the end times is also called yaum al-din because here it means that something arrives at the end / peak / end which is a substance, and the fruit which occupies a reward, reward for charity. as the word of god, "on this day all souls are rewarded according to their deeds" (surah al-mu'min [40]: 17). from this it is said that the world is a place of charity, and the hereafter is a place of retribution, as recorded in his word elsewhere (qs jonah [10]: 30). because the first realm is the realm of movements, and alternating and the other is the place of birth and turning away which is the land of residence and a place of goodness and vices. from here abu ‘ali al-jaba’i said" allah wants yaum al-din which is the day of vengeance on religion. and muhammad ibn ka'b said: "what allah wants is a day that is of no use except religion (sadra, 1972).” finally, as an example of another sadra al-qur'an hermeneutics, the author will briefly present an esoteric interpretation of the 'verse of light' presented by sadra. the verse in question is ‘ayat al-nur’ (qs al-nur [24]: 35) which reads as follows: “allah (the giver) of light (to) heaven and earth. his parable of light, like a hole that is not translucent, in which there is a large lamp. the lamp in the glass tube (and) the glass tube is like a sparkling star, lit with oil from a blessed tree, (ie) an olive tree that grows neither in the east nor in the west, whose oil (only) is almost illuminating, although not touched by fire. the light above the light (in layers), allah gives guidance to his light for the person he wants, and allah makes parables for humans. and allah is all-knowing everything. “ textual considerations the word 'light' (nur) in the above verse, according to sadra, is not the subject of an 'accidental' which consists of collections as understood by dialectical philologists and theologians. (a. a. putra, 2019). instead this 'light' is one of the names of allah, and he is the giver of lights. 'light' in its complete sense has many meanings according to most scholars. some are homonymous, or vague (have two or more meanings), some have literal meanings, others are metaphors, such as: sunlight, moonlight, light, mind light, faith light, godly light, red pomegranate light (ruby), golden light, turquoise (stone) light and others. ijik, vol. 9 no. 1: 1-8 study of approaches, methods, sources and interpretation instruments of mulla sadra moh. nadhir mu’ammar issn 2302-9781 (online) issn 2302-9366 ( print ) │ 5 in the perspective of illuminated metaphysics experts such as syihab al-din al-suhrawardi (d. 587/1191) and his followers, light is "simple self-manifestations that bring things towards manifestation." this reality changes based on its intensity and weakness, and the highest level is light above light (nur ‘ala nur) (sadra, 1972). sufi interpretation and sadra's comments in sadra's observations, some early sufi masters interpreted this verse based on the meaning given by the prophet muhammad. it was narrated, he noted, that the prophet was asked, "what is 'light'? he answered, "[light is divine guidance]. when light penetrates into the heart of a believer, the heart 'expands' and becomes 'empty'. " the prophet was again asked, "what is the sign (light)?", he replied, "apart from worldly [aspirations], directing attention to the eternal world, and being ready to accept death before coming". then sadra stated that the word 'light' in the verse al-nur means divine guidance that penetrates the heart of a believer. like the 'pelita' (misbah) which is enclosed in the 'glass tube' (zujajah), in the same way the human biological self (nafs hayawani) is enclosed in the 'recess' of his heart. the 'lamp' is lit by 'oil', which means the form of travelers is illuminated by 'oil' from various intuitive circumstances and stations. the situation here, as sadra observed, is the result of honest relationships in the world, worship, and obedience to god (sadra, 1972). philosophical interpretation and sadra's commentary sadra notes that philosophers such as ibn sina (d. 429/1037) and nasr al-din al-tusi (d. 673/1274) interpret this verse as follows: 'niche' (misykat) means the intellect of [human] material which in itself is 'dark', but can receive intellectual light in varying degrees according to its readiness. glass tube means intellect in habitus. [this is the next level of rational soul in ascending order] at this level, it is transparent by itself [like a ‘glass tube’], and is very sensitive to light (intellectual) as is its ‘shining star’ (kaukabun durriyun) to physical light. the olive tree (syajarah zaitunah) means [the next higher level of the rational soul which is] a cogitative and contemplative faculty. this faculty [at this level] is ready to simply accept [intellectual] light but after exerting all energy. he was 'blessed' because he was able to produce definitions of various things, and improve demonstrative evidence. [the cogitative faculty] is 'not in the east nor in the west' (la syarqiyyah wa la garbiyyah). that means the cognitive power that reaches universal meanings, mental ideas, and understandable propositions is not part of animal power when the light (intellectual) is completely gone (with the symbol 'west' the place of the sunset), nor is it part of a pure active intellect [with the symbol 'east' the place of sunrise]. ‘oil’ (olive) means the intuitive power of [intellect]. the 'pelita' symbolizes the 'holy power' [of the tenth intellect] where the potential (human) intellect becomes the actual intellect. ‘light upon light’ (nur ‘ala nur) means‘ acquired intellect ’(lam tamsashu nar / acquired intellect). this interpretation according to sadra shows various levels of rational souls in ascending order, namely: material intellect, intellect in habitus, actual intellect, and acquired intellect (mohammed rustom, 2009). interpretation according to the school of philosophy of illumination the following interpretation according to sadra is given by sufis who experience 'illumination' (isyraq) divinity, and 'spiritual taste'. this is based on the mystical experience of the illumination philosophers. the meaning of 'light', in sadra's perspective, is shown in the narrative of the prophet's night ascent (mi'raj). after his mi'raj experience, the prophet was asked by his companions if he saw allah, and ijik, vol. 9 no. 1: 1-8 study of approaches, methods, sources and interpretation instruments of mulla sadra moh. nadhir mu’ammar issn 2302-9366 ( print ) issn 2302-9781 (online) 6 │ if so, what he wanted. the prophet answered, "[yes]. god is light. it is impossible (for anyone) to see him with physical eyes. " sadra commented: the prophet used the symbol 'light' for allah, implying that the divine reality is the reality of the manifested self, which brings everything towards manifestation. followers of the illumination philosophy use the term 'light on light' (nur al-anwar) for allah. this light changes in perfection and imperfection, greatness and weakness. the most perfect light is the light of god. after that there are higher lights which are divided into intellectual lights and soul lights. then follow the lower lights which are divided into the light of the stars and the light of the elements. sadra's interpretation of the 'verse of light'. sadra elaborates: light and existence or being are the same reality. the symbol 'pelita' (misbah) means god's real light on everything. ‘recess’ (misykat) means lesser being in this world. the 'glass tube' (zujajah) is a symbol for a higher being [ie, intellect and other worldly souls]. ‘oil’ (olive) means ‘breath of the compassionate’ (nafs al-rahman), which is the absolute being that spreads and extends from the almighty (al-haqq) to beings. it also means illuminating emanations on beings called 'the most holy emanations' (al-faid al-aqdas). the 'blessed tree' (syajarah mubarakah) is a symbol for the 'being' or 'light' that comes from the 'holiest emanation'. this accentuates the appearance or light above the various arrangements in the world according to their acceptance and readiness. just like a tree that has many branches and leaves, the "holiest emanation" also has many dimensions. this manasi ‘neither in the east nor in the west’ (la syarqiyyah wa la garbiyyah). that is, emanation is not related to mere being in the condition of 'oneness', or the essence of multiplicity. ‘light above light’ (nur ‘ala nur) means, higher need light which gives emanation to lower light. 'god guides his light to the person he wants' means, he manifests himself life to whomever he wants. through this manifestation something comes into the light of being from the darkness of non-existence (sadra, 1972). sadra's guidance for the seekers of light "know, o my beloved, the level of light is unknown except by light. on the other hand, each degree is only known by these types of levels. mindful light is felt by intelligent light, mental light by mental light, and intellectual light by intellectual light. namely, the light of the stars felt by the light of the eyes, the rational light felt by the senses, etc. ". "know, o travelers, please contemplate, reflect on, and take advantage of what is written in these lines. open your eyes wide; rest assured that the 'straight path' (sirat al-mustaqim) and the road [towards] allah are not on earth or in the sky, not on land or in the sea, not in the world or in the other, but in the traveler, who travels with him and in it towards his lord (sadra, 1972).” sadra's interpretation differs in approach and attention from the main shi'ite interpretations. the language of the al-qur'an according to sadra is 'open at its highest level', borrowing the words of p. ricoeur, which can provide many interpretations according to the level of the form of a believer. therefore the language of the al-qur'an is basically polysemy. this polysemy is horizontal just like vertical nature. the deepest meanings, the levels of meaning are all inherent in the concrete words of the word of god at the sensor level and the word (kalam) of god at the highest non-material and supra-rational levels. the contents of sadra's interpretation are basically philosophical and esoteric-gnostic. if grouped, the central issues that emerge from their interpretations include moral, philosophical, esoteric and gnostic. to the extent that morality can be seen as related to law, and law with the state, an argument might be structured to claim in particular the political significance of all the parts he uses as moral issues. these ijik, vol. 9 no. 1: 1-8 study of approaches, methods, sources and interpretation instruments of mulla sadra moh. nadhir mu’ammar issn 2302-9781 (online) issn 2302-9366 ( print ) │ 7 themes implicitly convey the message that if each individual takes the responsibility morally and spiritually to improve himself based on his understanding of the al-qur'an, then the whole society can be improved, but, explicitly, sadra rarely relates to the basic nature of government or behavior country. interpretation of this genre, in the writer's opinion, is very unique in shia religious literature. sadra's interpretation has had a profound impact on subsequent shi'ite interpretations, including the most recent being al-mizan by ‘allamah muhammad husain ṭabaṭaba’i (d. 1978 ce). conclusion sadra's work in general is a scientific process with pre-existing interpretation principles. however, there are also several approaches which he developed himself. furthermore, these works are a synthesis of previous works that combine all existing interpretive models. this is also supported by the principle of studying the theory of science, which includes a study of the nature of science, sources, knowledge, methods and also the test of truth. sources of interpretation. sadra often includes studies from interpretations, grammar, language and qira'ah. he quoted the works of the previous commentators' scholars. what he quoted is not limited to shi'ite interpretations, but includes all existing interpretations. the interpretation of the al-qur'an which he cites is largely the interpretation of the figure of mu'tazilah al-zamakhsyari, shi'a commentator al-qummi and al-tabarasi and the theologians of the ash'ariyah fakhr al-din al-razi; sadra notes the interpretation of the prophet and shiite imams, sufis and gnostics (‘urafa’) and then gives their deepest meaning. in some cases, a number of readings (qira'ah) of the al-qur'an are also included, especially readings from kufa and basrah such as al-nakha'i, qutadah, al-hasan al-basri, alkisa’i, and others. apart from interpretive and grammatical sources, sadra also gives meaning according to his knowledge, mystical experience and epistemology: he interprets the al-qur'an with the al-qur'an. methods. the main principle in its interpretive activities, sadra prefers the methodology adopted by alrasikhun fi al-ilm, and those chosen by god to reveal the various truths, spiritual meanings, mysteries and guidance of god in the revelations and secrets of ta'wil. as a manifestation of his methodology that combines all the existing methodologies of earlier commentaries or in his day, sadra in his interpretation uses a more technical working principle. he combines philological approaches, linguistic, interpretations and philosophy together in explaining verses. sadra usually begins his interpretation with the philological treatment of the verse spoken of. he often gives several opinions that differ from one word or phrase of the al-qur'an derived from linguists, and leave it at that, even quoting contradictory opinions. next he tries to achieve harmonization in differences of opinion or shows that one opinion must be more trusted than another. at the same time, sadra noted the interpretation of the verse or word spoken of by theologians, philosophers, commentators and others; he accepts their interpretation or criticizes it, and even gives his own interpretation. the most decisive and distinguishing feature in sadra's interpretation is his philosophical meditation on the al-qur'an, and also his opinion that the meaning of a particular verse is revealed to him through intellectual inspiration from god's throne, or there is magical (divine illumination). therefore he repeatedly stated that "what is written by esoteric interpreters, is not true knowledge of the qur'an, or the gnosis of god's revelation in the true sense. that sort of thing is related to philology, grammar and dialectics, and only touches the outer shell. references abdullah, d. (2014). musyawarah dalam al-quran (suatu kajian tafsir tematik). al daulah: jurnal hukum pidana dan ketatanegaraan, 3(2), 242–253. ijik, vol. 9 no. 1: 1-8 study of approaches, methods, sources and interpretation instruments of mulla sadra moh. nadhir mu’ammar issn 2302-9366 ( print ) issn 2302-9781 (online) 8 │ abha, m. m. (2014). kajian kritis atas kitab al-tafsir al-tawhidi karya hasan al-turabi. jurnal studi ilmu-ilmu al-qur’an dan hadis, 15(1), 39–60. arifin, s. (2012). kontruksi wacana pluralisme agama di indonesia. jurnal humanity, 5(1). hamdani, f. (2016). teori interpretasi nasr hamid abu zayd. farabi: journal of ushuluddin & islamic thought, 13(1), 30–45. ismail, n., rani, m. z. a., husin, f., & kiram, n. h. m. (2018). islam dalam persembahan dikir alburdah oleh pertubuhan badan kesenian dan kebudayaan, kampung sessang, sarawak. jurnal melayu, 2(17). mohammed rustom. (2009). qur’anic exegesis in later islamic philosophy: mulla sadra’s tafsir surat al-fatiḥa. toronto: university of toronto. nasr, s. h. (2002a). mulla sadra: ajaran-ajarannya”. ensiklopedi tematis filsafat i. nasr, s. h. (2002b). the heart of islam: enduring values for humanity. new york: harpercollins. putra, a. (2014). khazanah tafsir melayu (studi kitab tafsir tarjuman al-mustafid karya abd rauf al-sinkili). syahadah: jurnal ilmu al-qur’an dan keislaman, 2(2). putra, a. a. (2019). vertikalitas historis sebagai basis filsafat sejarah dalam perspektif mistisisme ibnu arabi. jurnal al-aqidah, 11(1), 1–30. raco, j. (2018). metode penelitian kualitatif: jenis, karakteristik dan keunggulannya. sadra, m. (1972). mutasyabihat al-qur’an” dalam ṡalaṡ rasa’il al-falsafiyah. mashhad: danesgahe mashhad. sadra, m. (2002). mafatiḥ al-gaib (muḥammad k). beirut: muʾassasat al-ta‘rikh al-‘arabi. sugiyono. (2013). metode penelitian pendidikan pendekatan kauntitatif, kualitatif dan r&d. bandung: alfabeta. wijaya, a. (2009). teori interpretasi al-quran ibn rusyd: kritik ideologis-hermeneutis. yogyakarta: lkis. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 11. no. 2: 67 – 77 doi: 10.15575/ijik.v11i2. 11904 * copyright (c) 2021 zahari mahad musa et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: march 3, 2021 ; in revised: march 22, 2021 ; accepted: april 10, 2021 privacy in islam as a guide to housing development zahari mahad musa1*, mohd farid ravi abdullah2, abur hamdi usman3, azwar iskandar4 1faculty of syariah and law, universiti sains islam malaysia (usim) 2,3faculty of islamic civilisation studies, kolej universiti islam antarabangsa selangor (kuis), malaysia 4centre for research and community services, university college for arabic and islamic sciences, makassar (stiba), indonesia *corresponding author e-mail: zahari@usim.edu.my abstract the dwelling house is part of the basic needs of human life. in islam, the designation of a place as a dwelling house has its importance. the dwelling house is not only seen as a sanctuary for oneself and his property, but it is also significant in providing space for privacy. this paper aims to discuss privacy related to a dwelling house in islamic jurisprudence. the discussion will focus on the importance of the privacy rules for a dwelling house to guide the parties involved in housing development. the type of research is qualitative with a socio-historical approach. the results indicate that islam provides a balance between social life and the need to be alone. the principles of privacy for a dwelling house not only show the security of shariah objectives, but they also guide the construction industry with divine guidance in sustainable human development. keywords: islam, privacy, dwelling house, development introduction the dwelling house is a fundamental institution in human life (dekkers, 2011). every human being needs a personal protective area with resting and relaxing elements to protect from external disturbance and the environment (quran, surah al-nahl [16] verses 80 & 81). these verses explain some of the favors given by allah for the survival of human beings, including home, jewelry, and clothing. the variety of forms and sources of building materials make the home proof of the power of allah the all-knowing on the different conditions of the human environment. two words in the arabic language typically indicate dwelling houses are bayt and maskan (pérez, 2016). both are symbolic of the function of the house itself, the rest area is taken from the word 'ba-ta, yabitu baytan, which means a place for overnight, and peace areas taken from the word 'sakan, yaskunu sakinah, showing peacefulness. moreover, islamic law also uses some other words that describe a home, including a lodge (manzil), a place for a variety of activities (dar), and a place to stay (mawa). the difference of every word is only from the point of use between the general and the specific (omer, 2008). privacy issue related to dwelling house is essential for individuals, families, and communities to understand, and they are part of the human agenda in daily life. mohamad rasdi (2007) explained that those involved in the housing development need to know that a dwelling house is not as far as to be built solely on land. it is a family and a community. he (ibid.) added that the current construction of a house should not violate the privacy rules that have been applied to the traditional dwelling house. elements such as mother's house, porch, front porch and back porch, and other interior designs need to be explained because those align with local culture and religious demands. according to musa (2013) the privacy law https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ mailto:zahari@usim.edu.my ijik, vol.11 no. 2: 67-77 privacy in islam as a guide to housing development zahari mahad musa et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 68 │ in islam is part of the right granted exclusively to every house occupant. in addition, the law is part of the rule that prevents any form of domestic violence through dress code etiquette when alone, personal time restrictions, and the right to request permission. for the muslim community, the question of dwelling houses privacy has a solid foundation. it needs to rely upon the primary source of reference, the quran and the hadith in dealing with various developmental or social issues. in malaysia, a dwelling house is a prerequisite to establishing one policy by the government to plan and develop the housing sector at the federal, state, and local levels. the policy is known as the national housing policy (drn), which aims to provide ample, comfortable, quality, and affordable space to improve the livelihood of the people (national housing policy). based on that, the quality of the dwelling houses' environment impacts the quality of life (yahya, 1998). one of the quality aspects of a dwelling house in islam is fixing the privacy demands of its occupants. ata (1994) explained that the dwelling house in islam must meet the three main requirements, safety (al-amn), privacy (alkhususiyyah), and health (al-sihhah). hashim and rahim (2010) found that privacy is closely linked to local cultural norms and religious beliefs. however, this matter has undergone changes in low-cost housing that have become one factor for renovating the dwelling houses. however, rahim (2008) described privacy as one of the characteristics of a home in islam that is considered a domestic area, especially for women. a study conducted in four residential areas, i.e., putrajaya, dbkl, shah alam, and subang jaya, in malaysia, found more privacy aspects at the bungalow and detached houses than other residential types. residents also play an essential role in applying privacy features in their own dwelling house. this article aims to explain the privacy status of a dwelling house in islamic law (shariah) and its implications for housing development. the importance of knowing the islamic standards in establishing privacy laws for a dwelling house is to allow developers to get an injection of islamic values in the planning, building up to decorating the interior of a dwelling house. this is because most homeowners only know the location of the building and buy from the developer whether the ownership status is in the lease or freehold condition. most designs and floor plans are standard and are subject to the current rules of law. therefore, the input of islamic values is very important for a sustainable human life. research method this article applied a qualitative research method oriented towards understanding meanings and experiences. therefore, this method is potentially very useful in the topic of this article context because it can provide new insights and knowledge in poorly understood and complex areas (crowe, inder, & porter, 2015). also, the form of library research that uses data analysis methods as the main approach is provided. the focus of the discussion was on the islamic law, i.e., quran and the hadith of the prophet muhammad (pbuh) as the legal references regarding the privacy of a dwelling house. among the materials or documents and records referred to are the reading materials relating to privacy in islam, quotes from quran and hadith, contemporary islamic scholarly works, etc. in analyzing the data, the authors generally use inductive methods. this method analyzes the data generated by existing theories and assumptions to draw a definitive conclusion (eisenhardt, graebner, & sonenshein, 2016). this can be seen in the implications of the privacy law in islam on the proposed form of housing development. this analysis is vital to serving as a guide to those involved in housing development. ijik, vol.11 no. 2: 67-77 privacy in islam as a guide to housing development zahari mahad musa et.al issn 2302-9781 (online) issn 2302-9366 ( print ) │ 69 result and discussion recommendations on privacy regarding housing are not foreign to islamic jurisprudence but rather an essential requirement for a home (suk, 2009). privacy is an exclusive right given to everyone in the house, whether the owner of the dwelling house is comprehensive or not. privacy is an integral part of the privacy of every individual (adul, 1997). the need to feel alone is essential to human life. everyone has the right to choose the situation to deal with any private or confidential matter without any interference from outsiders. in this matter, the dwelling house is an ideal space for individuals to do personal activities. indirectly, privacy is a manifestation of an individual's right to freedom of life (adam, 2000). islamic law establishes a firm principle on privacy issues related to dwelling houses. this principle links three connection elements: man's relationship with allah, a man with man, and the man with nature. in actuality, these elements are closely related to the teaching of islam itself as a way of living that contains the details of faith, practice, and morals. tawhid is the backbone of human life, whether outside or inside the dwelling house, that builds the relationship between man and its creator. on the other hand, practice and morality are the rules that govern the filling and functioning of a blessed dwelling house in the world and hereafter. humans are responsible for preserving, protecting, and appreciating the dwelling house as one of the environment's favors of life and sustainability (omer, 2010). the privacy law of the dwelling house is closely related to the 'awrah concept in islam. it refers to something shameful that is illegal to stand out and, at the same time, illegal to look at. this concept is usually aimed at the human physical, whether man or woman, involving the dressing etiquette (krisjanous, allayarova, & kadirov, 2021). every lender has its limits of 'awrah in islam, which is between the center and the knee for men and the whole body except the face and palm for women (al-khin, albugha, & al-sharbajiyy, 1991). this limitation of the body reflects the physical privacy status of muslim individuals in daily life. islamic scholars use several terminologies to indicate privacy or solitary situation. the term alhayat al-khassah is used to describe personal or specific life. the use of the term al-khususiyyah in arabic is used to denote something special, personal, and contrary to general. the definition of al-khususiyyah given by al-jundiyy (1993) is protection for one's personal and family life from exposure or harassment by outsiders without their will. while al-sa'ad (2004) used the closing phrase' awrah (satr al-‘awrah) to describe dwelling house building features by the islamic standard to meet privacy demands. as nurizan (1998) defines privacy as controlling private activities without interference from external elements or individuals. two essential elements in a private situation are solitary and no existence of disturbance. the solitary element indicates that a person can carry out a private activity in secret and confidential. at the same time, no disturbance shows the advantages of such an atmosphere that restrain any form of tranquility, whether by external or environmental factors. some rules set in islam to protect the privacy of the dwelling house include the obligation to ask for permission to enter the house (vom bruck, 1997). for the residents in the same dwelling house, there are three private times as mentioned in the qur'an that have to be respected, namely before dawn (early morning), afternoon time (normally break time), and after isyak (sleeping time) (hayat 2007). besides that, every individual in a dwelling house can defend himself and is given the right to uphold five shariah goals to protect religion, life, intellect, wealth, and dignity from any interruption or intrusion. the reason to choose this personal situation is based on the principle to isolate oneself ('uzlah). the original meaning of 'uzlah in terms of language is omitting or isolating (abu jayb, 1988). al-khatabiyy (1990) stated that 'uzlah in facing the slanderous times was the practice of the prophets, protection of the saints and every knowledgeable person's journey especially in times of disadvantage. this is based on ijik, vol.11 no. 2: 67-77 privacy in islam as a guide to housing development zahari mahad musa et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 70 │ prophet muhammad's hadith: when we were around the prophet muhammad (pbuh), he mentioned the period of commotion and said: when you see the people that their covenants have been impaired, (the fulfilling of) the guarantees become rare, and they become thus intertwining his fingers. so, face it. i asked: what should i do at that time, may allah make me ransom for you. the prophet muhammad (pbuh) said: keep to your house, control your tongue, accept what you approve, abandon what you disapprove, attend to your affairs, and leave alone the affairs of the generality [abu dawud. kitab al-malahim, bab al-amr wa alnahy, no: 4343]. this hadith shows society's deficiencies or is known for the slanderous times that muslims will face, among others, characterized by promises that have never been fulfilled and the loss of trust among humans. at the same time, the prophet muhammad (pbuh) suggested as a guideline to muslims to face the said era. all the suggestions show the act in the form of 'uzlah, which is to prioritize personal matters compared to general affairs. one of the acts that should be given attention was the prophet muhammad (pbuh) suggestion to always be at one's own dwelling house as the safer step to avoid external party's interruption. although a privacy situation is synonymous with isolation, it is not absolute in its anti-social nature. the permission to be alone should not neglect responsibilities or other daily tasks. besides that, the principle of 'uzlah is an exception from the original rules, instruction to live in a congregation that involves social interaction. this can be observed in almost all matters such as performing congregated prayer, zakat, and pilgrimage. hence, 'uzlah is only allowed according to the factors of the situation and the ability of the individual to handle the various demands in life (al-ghamidiyy, 2006). the prophet muhammad (pbuh) praised individuals that can maintain patience with trials or behavior when interacting with other human beings compared to individuals who choose to be alone. he said: "muslims who associate with people and are patient with their disadvantages are better than muslims who do not associate with other people and are not patient with their disadvantages. (al-tirmidhiyy, book: abwab sifat al-qiyamah, no: 2507) therefore, islam establishes a balance in daily life between the demands of privacy and community life. human beings are endowed with a sense of purpose, not missing out on managing this natural life as part of the task of the caliph. according to their respective roles in pursuing the life and liberty given to governing the world, they are given rights and privileges. however, humans still need adequate space and time as part of their solution to be living in a society. the privilege right to privacy or the privacy provided in islam is clear to guarantee the security and protection of five elements in the purpose of shariah: religion, life, intellect, wealth, and dignity (al-dughmiyy, 1985). in the care of religion, one can perform personal worship such as the sunnah prayer or praying in a congregation with the family members at your own dwelling house. but, to protect life, it is undeniable that the dwelling house is personal protection against any form of climate change and various challenging social interactions in society. every human being has the right to undergo private activity to unwind to rest his mind after work. protection of property can be seen from the point of storage of belongings, and a personal necessity in addition to the house itself is a trustworthy property to be cherished. the dwelling house is also the best place to safeguard one's dignity through 'awrah care from being exposed to outsiders' view. discussions, implications, and suggestions islam is a complete religion with a unified rule of a balanced living system. dwelling house privacy laws are comprehensive and complement each other in terms of the dwelling house's time, place, and ijik, vol.11 no. 2: 67-77 privacy in islam as a guide to housing development zahari mahad musa et.al issn 2302-9781 (online) issn 2302-9366 ( print ) │ 71 structure (al-jundiyy, 1993). the main objective of the laws and regulations is to protect the privileges of dwelling houses in the community and provide protection for each occupant. the physical structure of a dwelling house has an impact on social life and vice versa. every dwelling-house has basic space such as a kitchen, lounge, dining, bedroom, and bathroom to carry out domestic activities and daily interactions. changes in the size and structure of the dwelling house depend on the socio-economic position of the occupants and the location (abdullah, 2009). in this regard, islam provides specific guidance for each activity in the dwelling house, especially gender, age, and domestic activities. the best physical space of the dwelling house should provide privacy to its occupants by providing protection to two main categories of privacy, i.e., visual privacy and acoustical privacy (abdul rahim. 2008). as an example, the revelation of one of the surahs in the quran, known as surah al-hujurat is also closely related to the privacy division of dwelling house (see fig. 1). some scholars have named it as moral surah because it brings together some of humanity's ethics and social morals in islam (al-sabuniyy, nd.). the surah al-hujurat means rooms, referring to the dwelling house of prophet muhammad (pbuh) at that time. several ethics are outlined in the surah, which protects the residents' privacy in a dwelling house from any external interference. allah describes those who disturb prophet muhammad (pbuh) by raising their voices outside his house as that of those who are ignorant (qur'an, surah al-hujurat [49] verse 4). figure 1. subdivision of dwelling house privacy by category therefore, the recommendations of those involved in the development of the dwelling house are very much needed, especially in terms of space, the number of rooms, design, and interior design and decoration. the parties include developers, architects, contractors, and interior designers. implicitly, the need for integration between naqli and aqli disciplines is important and needs to be in line with the purpose of human well-being. number of rooms syariah scholars do not specify the number of rooms for a dwelling house. this is because the basis of construction is to look at functions and roles. however, it can be understood through several islamic laws that the minimum number of bedrooms is three, parents' room, boys' room, and girls' room. house owner is encouraged to have the number of toilets by the minimum number of rooms (mubarak, 2002: 66-69). the developer should determine and consider the minimum number of rooms early in a housing development. ijik, vol.11 no. 2: 67-77 privacy in islam as a guide to housing development zahari mahad musa et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 72 │ the basis of this division is in keeping with the privacy principle of a dwelling house, which is through individual personal time (quran, surah al-nur [24] verses 58 and 59). in this verse, allah describes three specific times for those who have not yet reached puberty and slaves to go in and out of the parent's or adults room, i.e., before the morning prayer (early morning), afternoon time (usually break time) and after isyak (sleeping time). indirectly, these three times give adults the right to privacy from any interference by family members in the same dwelling house. although this verse only focuses on children and slaves, the law also applies to adults based on the principle of mafhum muwafaqah in determining a law. the children are the target as the law is one form of training and early education before growing up (al-zuhayli, 1991). the time factor is one of the privacy elements of a dwelling house. this right involves the interaction and relationship between the occupants of the dwelling house. in another proposition, the prophet muhammad (pbuh) said: "teach your children to pray when they are seven years old, and smack them (lightly) if they do not pray when they are ten years old, and separate them (according to the gender) in their beds. [abu dawud, book of al-salat, chapter: muru awladakum bi al-salah, no: 495] the hadith gives a hint that the separation of beds should be done between children of different genders. bed separation will not occur unless there is a separate area or space within a dwelling house. sleep is a symbol of one of the daily personal activities. by analogy, other private activities that are confidential are also treated just like sleeping if the separation between men and women is better. design and structure external parties cannot enter and extend beyond the personal area unless authorized to do so (husayn, 1997). the permission to enter a dwelling house is based on allah's word in surah al-nur [24], verses 27 to 28. the benefit of this law enforcement is to avoid any unwanted matters such as seeing the unpleasantness or defects of the resident. in addition, asking for permission gives time to the host and the chance for them to accept the external party. the right to respect others is also recognized as the home is the only property that can be entered through the authorized route. to maintain privacy, the design of the entrances either at the front or the rear should not face the road directly. it is also advised not to arrange the door to collide with or in line with another residential unit (abdul hamid, 2010). for multi-story dwelling houses, closed staircases need to be designed to maintain residents' privacy according to the concept of awrah (mohamad rasdi, 2007). the importance of privacy in muslim life is seen in the clear division of the different areas of the house. male and female areas are separated, and only select visitors are allowed into the private domain of the house, as shown in figure 2. fig. 2. organization of islamic dwelling house (ibrahim, 2012) ijik, vol.11 no. 2: 67-77 privacy in islam as a guide to housing development zahari mahad musa et.al issn 2302-9781 (online) issn 2302-9366 ( print ) │ 73 the qiblah symbolizes unity for muslims (firdaus, halim, wira, ridwan, & bustaman, 2019). it is not just the focal point of worship, but every act of good or honorable thing is sunat to do by facing the qiblah (quran, surah yunus [10] verse 87). when it comes to building a dwelling house, the orientation to face the qiblah is encouraged if one can do so by considering the ability and location, even though it is impossible because every developer has their specific development plan (see figure 3). besides that, most homeowners only know the location of the building and buy from the developer whether the ownership status is in a lease or freehold condition. all these are because, for house buyers, the design is standard and subject to established legal rules (abdul hamid, 2010). figure 3. madina: reconstruction of the plan of the prophets mosque and dwellings of his wives and comrades (ayyad, 2013) although homeowners have the privacy of their homes, they still have to welcome guests who come and visit their respective dwelling house. the etiquette of respect for a guest is associated with the aspect of one's faith, as mentioned in a hadith from the prophet muhammad (pbuh) (muslim, book: al-iman, chapter: al-hath ala ikram al-jar wa al-dayf, no: 47). the prescribed time in islam is to maintain the common interest between the guest and the host. this situation guarantees privacy rights regarding the dwelling house. the period of one to three days is the permission granted, and the rest goes back to the consent of the host itself and is considered a charity (zaydan, 1994). the host is responsible for providing hospitality to guests who come to their home for the duration by presenting good communication and serving the dishes according to their capability. at the same time, guests are obliged to maintain their manners and ethics while staying in the home of the person they visit (anon, 1990). the living room needs to be separated from the family room to protect the dignity and honor of other family members. all of these require unique construction between the public area and private area. if the house's interior is small or narrow, the foyer in front of the house can be used for that purpose. however, the fiqh ijtihad on the visiting period and the use of a physical space of the house are changing today. this can be seen in the phrase of this hadith "it is not lawful for a guest to stay with his host for such a long period to put him in a critical position. inconvenience to the host can occur in less than three days or ijik, vol.11 no. 2: 67-77 privacy in islam as a guide to housing development zahari mahad musa et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 74 │ when an overnight stay is required. moreover, the impact of the various transportation facilities and accommodation has changed the hospitality facilities. hence, the wisdom of the phrase 'critical position by the prophet muhammad (pbuh) will be determined by the local custom in determining the extent to which the level of hospitality services may be within the three days (al-qudah, 2008). accessories and interior decoration aesthetical value through accessories and interior for a dwelling house is something that cannot be put aside. it is part of the universal identity and an important image of islam. in other words, that standard of islamic art through accessories and interior decoration can be distinguished from other religions. concepts such as feng shui and vasthu sastra feel good factors among buyers and real estate developers and some form of deco standard for a dwelling house. the first concept, i.e., feng shui, is more popular among chinese society, whereas vasthu sastra is a hindu version of feng shui (abdul hamid, 2010). islamic law, especially quran, describes the main forms of accessories consisting of two categories, personal decoration and environmental decoration. the first category forms the basis for the interaction of muslim individuals with allah and with other human beings. the prophet muhammad (pbuh) described some of the personalized accessories as the nature of sunan. the nature of sunan items includes circumcision, shaving of pubic hair, removal of armpit hair, clipping nail, cutting the mustache, maintenance of the beard, brushing teeth, inhaling water through nasal, washing between fingers, istinja, and gargling. in addition, one's personality also includes dressing well, smelling nice, and using jewelry. at the same time, the second category covers all spaces that relate to the individual, whether directly or indirectly, namely the general or specific environment. the general environment is made up of humans' natural resources such as water, air, and land (soil). the specific environment includes places of worship such as prayer rooms and mosques and private areas such as workplaces and dwelling houses. therefore, the home's law of accessories and interior decoration is one of the important discussions in fiqh. accessorising and interior decoration have become an important career industry in housing development. islam sees every beautiful creation in this world as an art that is evidence of allah's power and greatness as the great art. these creations have become part of the human resource for good use (quran, surah al-kahf [18] verse 7). nowadays, there are many styles of accessories and interior decoration for a dwelling house. all show the diversity of aesthetics and its development in human life. islam does not prevent from using any kind of equipment that can do good. all the creation of tools and equipment is a wonderful part of human life. it also falls into the category of perfection (tahsiniyyah) solely in the hierarchy of the primary purpose of the shariah for the determination of law, that is, after the basic requirements (daruriyyat) and needs (hajiyyat) (quran, surah al-jathiyah [45] verse 13). in principle, every dwelling house's accessory and decoration is part of the work of art that is allowed in the interests of the common good and can bring about the common good, not damaging the morals and not neglecting a person's duty as a servant to allah. if this general principle is followed, then the effort is accepted and recognized by islam. but if the opposite happens, then the action must be avoided by the muslim community (samsudin, sulaiman, & ismail, 2001). in addition, the general guidelines for accessories in islam are (al-mudayfir, 2002): 1. ornamentation does not resemble different gender. 2. ornamentation does not resemble different religions. 3. ornamentation is not for the purpose of luxury. 4. ornamentation is not on the basis of boastful. 5. no waste of jewellery. ijik, vol.11 no. 2: 67-77 privacy in islam as a guide to housing development zahari mahad musa et.al issn 2302-9781 (online) issn 2302-9366 ( print ) │ 75 therefore, the decoration code and interior decoration of a dwelling house should comply with islamic standards by preserving the privacy of its occupants. the selection of curtain textiles, blinds, window adhesive, or even furniture separating the space is not just for accessories and decoration. it also plays a role in controlling the view of the outside of the house. conclusion quality dwelling houses in islam are comprehensive that cover physical and spiritual demands. this is because the islamic family institution is not just about physical development and the dwelling house area. it also fills and functions every space that benefits and brings the good of life globally and hereafter. dwelling house-related law is a right granted exclusively to each resident. each individual has the right to choose their solitary situation or privacy to deal with any confidential personal matter or secret without any interference from an external party. this situation can be seen through a dwelling house-related law. in this matter, revelation's guide on the privacy laws related to dwelling house cannot be put aside, especially those involving housing development as a guarantee and protection of prosperous human life. these legal principles include the connection between secrecy, 'awrah care, and being alone ('uzlah) in one's own dwelling house. understanding the status of the dwelling house's privacy in islam is particularly important in addressing various issues surrounding the dwelling house environment, particularly family institutions and the community in general. also, as the guidance, the parties directly involved with housing development should consider the privacy aspects of planning, construction, and restructuring a dwelling house. the implications of these privacy situations in the planning and construction of a dwelling house include the extension of space, determining the number of rooms, the design and structure, and the accessories and interior decoration. references ‘abd al-baqiyy, m. f. 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(1968). al-islam wa al-hajat al-daruriyyah. kuwait: maktabah al-manar. https://doi.org/10.1177%2f135918359700200201 kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 2: 133-144 doi: 10.15575/ijik.v12i2.17750 * copyright (c) 2022 khairunnisa musari this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: april 13, 2022; revised: june 10, 2022; accepted: june 25, 2022 integrating green sukuk and cash waqf linked sukuk, the blended islamic finance of fiscal instrument in indonesia: a proposed model for fighting climate change khairunnisa musari kiai haji achmad siddiq state islamic university (uin khas), jember, indonesia corresponding author e-mail: khairunnisamusari@uinkhas.ac.id abstract indonesia is the first global and retail sovereign green sukuk issuer in the world. since its first issuance in 2018, green sukuk for four years has been issued seven times to finance and/or refinance the projects/programs of eligible green sectors. then, in order to support the development of social investment and productive waqf, the government of indonesia (goi) also issues cash waqf linked sukuk (cwls) by blending islamic finance and impact investing for the sustainable development goals (sdgs). cwls is the first blended islamic finance for the fiscal instrument in indonesia which integrates islamic commercial finance and islamic social finance. in order to tackle climate change, this study promotes the integration between green sukuk and cwls as well as adopting the esham concept toward perpetual green cwls as a new green financing alternative. this collaboration can be an innovative one in the future as a fiscal funding source to fight climate change which today becomes the development agenda priority in line with the intensified intension of extraordinary weather. absolutely, climate change has brought a high-cost impact on vulnerable and low-income people. along with efforts to the sdgs and paris agreement targets achievement, a financing gap holds in the route to tackle climate change. therefore, by using a literature study on the best practice of green sukuk and cwls in publications mainly sourced from the ministry of finance (mof) republic of indonesia, this conceptual paper focuses on three issues, namely: (1) describing indonesia's sovereign green sukuk; (2) describing the cwls; (3) explaining a proposed perpetual green cwls as islamic green financing alternative. keywords: cwls, esham, green financing, green sukuk, perpetual sukuk, perpetual green cwls introduction indonesia is the first global and retail sovereign green sukuk issuer in the world. the issuance of green sukuk is intended to finance and/or refinance the projects/programs of eligible green sectors. ministry of finance of the republik of indonesia [mof] (2020a, 2021), mof & united nations development programme [undp] (2018), musari (2021) claimed that indonesia's commitment to combating climate change by participating in a low carbon and climate-resilient movement is demonstrated by the issue of green sukuk. indonesia adopted the paris agreement in 2016 and submitted its nationally determined contributions as a member of the responsible and committed international community (ndcs). then, the government of indonesia (goi) also issues cash waqf linked sukuk (cwls) by fusing islamic finance with impact investing for the sustainable development goals (sdgs) in order to encourage the growth of social investment and productive waqf (sdgs). cwls is the country of indonesia's first blended islamic financial product that combines islamic social and commercial financing. indonesia has the chance to play a significant role in the development of this blended islamic finance because it has the largest muslim population and the most islamic financial institutions worldwide. mof (2020b), directorate general of budget financing and risk management [djppr] (2020a), pridityo (2020), https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 12 no. 2: 133-144 integrating green sukuk and cash waqf linked sukuk, the blended islamic finance of fiscal instrument in indonesia: a proposed model for fighting climate change khairunnisa musari issn 2302-9366 ( print ) issn 2302-9781 (online) 134 │ hadiningdyah (2020a, 2020b), denoted that cwls is exactly the cash waqf placed on a sovereign sukuk to be organized productively. in line with the issue of the financing gap in an effort to achieve the sdgs, as united nations the economic and social commission for asia and the pacific [un escap] (2014,2019), yu (2016), mof & undp indonesia (2018), musari & sayah (2021), musari & hidayat (2021) mentioned, a financing gap stands also in the way of fighting the climate change. stewart & mok (2022) it has been shown that the majority of nations are currently searching for creative financial solutions to deal with the triple dilemma of extraordinary climate change, natural loss, and debt levels. currently, the largest asset class in the portfolios of many institutional investors is sovereign bonds. they reflect almost 40% of the $100 trillion global bond market. one instrument to connect the environmental and national climate commitments with sustainable sovereign financing is sustainability-linked bonds (slbs), which are now being examined by sovereign issuers and emerging fast in the corporate debt market. in order to fight climate change, moghul & safar-aly (2014) addressed that many leading environmentalists adduce the potency of religious role or at least philosophical approaches referring from religion, to face the environmental crisis. in shari’a, it comprises a settled ethical framework of caring for the environment and its various occupants. likewise, alam, duygun, & ariss (2016) also cited the main goal behind the development of green sukuk is to robust the shari'a existence for preserving the environment. therefore, the allocation and impact of green sukuk must be the manifestation of the maqasid al-shari’a. research method this study is qualitative research with an explanation approach to discovering the new relationship between green sukuk and cwls as the phenomenon. no doubt, climate change today becomes the development agenda priority in line with the intensified intension of extraordinary weather so as bring a high-cost impact on vulnerable and low-income people. ahead with works to achieve the paris agreement and sdgs targets, a financing gap holds in the route to tackle climate change. this study promotes the integration between green sukuk and cwls as well as adopting the esham concept toward perpetual green cwls as a new green financing alternative. the collaboration of these three instruments can be an innovative one as a fiscal funding source to fight climate change. by using a literature study on the best practices of green sukuk and cwls on publications mainly sourced from mof, then coupled with the argument for presenting the concept of esham theoretically, this research also can be categorized as a conceptual paper with models research design as a methodological approach. referring to jaakkola (2020), by excepting literature reviews and meta-analyses, there are four methodological approaches that can be used in providing structured arguments and their development in the conceptual paper, namely theory synthesis, theory adaptation, typology, and models. by focusing to propose a new relationship/construct “perpetual green cwls” as a new insight, then developing a logical argument about this association rather than testing it empirically, the objective of this study is indeed to develop the rationality of the proposed models. meredith (1993) and macinnis (2011) explained, models research design in conceptual paper offers a significant improvement to build valid theories in their field of science. this method leads naturally to synthesizing previous research thus serving as an external validity check of research findings. this is critical to the strength of academic fields, whether it is manifest in purely conceptual papers or in conceptual–empirical blends. ijik, vol. 12 no. 2: 133-144 integrating green sukuk and cash waqf linked sukuk, the blended islamic finance of fiscal instrument in indonesia: a proposed model for fighting climate change khairunnisa musari issn 2302-9366 ( print ) issn 2302-9781 (online) │ 135 in line with xin, tribe, & chambers (2013) who stated about a dearth of research on conceptual research, green (2014) also criticized that conceptual framework is a term that is regularly used in research but rarely explained. casanave & li (2015) mentioned that conceptual research is to see beyond the concrete data to higher levels of abstraction. in order to build a theoretical framework that predicts relationships between concepts in conceptual papers, according to cornelissen (2017), there are three common styles of theorizing, their basic forms and typical problems, namely: proposition-based style, narrative-based style, and typology-based style. in building concepts and theories, this study is closer to the narrative-based style. narrative-based style is the specification of a process model that lays out a set of mechanisms explaining events and outcomes. likewise, this study focuses on three issues, namely: (1) explaining indonesia's green sukuk; (2) explaining the cwls; and (3) explaining a proposed perpetual green cwls as an islamic green financing alternative. results and discussion indonesia’s sovereign green sukuk by using the republic of indonesia (roi) green bond/sukuk framework, mof (2019, 2020a, 2021), mof & undp (2018), and musari (2021) mentioned that goi transforms the climate change issues into planning and budgeting systems and creates a budget tagging mechanism to parallel with the national budget into the climate change impacts. then, the green sukuk fund will be distributed strictly according to eligible green sectors to finance and/or refinance the projects/programs. there are nine eligible green industries, according to the framework: renewable energy, sustainable management of natural resources, energy efficiency, green tourism, resilience to climate change for highly vulnerable areas and industries/disaster risk reduction, green buildings, sustainable transportation, sustainable agriculture, waste to energy & waste management.. mof (2019, 2020a, 2021), mof & undp (2018), and musari (2021) highlighted that eligible green sectors refer to projects/programs which encourage the growth of climate-resilient and transition to a low-emission economy, including biodiversity, climate mitigation and adaptation in concert with the criteria and process bring up in the framework. moreover, the following will not be included in the list of "eligible green sectors": (1) new fossil fuel-based electric power generation capacity; (2) large-scale hydropower plants (>30 megawatt capacity); (3) nuclear and nuclear-related assets; and (4) expenditures related to improving the efficiency of fossil fuel-based electric power generation. in sovereign green sukuk issuance, perusahaan penerbit sbsn indonesia (ppsi) iii ---a subsidiary company that is formed to undertake a specific business purpose or activity--becomes a special purpose vehicle (spv). as a legal entity which is founded by the goi, one of ppsi iii's tasks is for issuing sukuk in form of foreign currencies in the global markets. djppr (2018, 2019a, 2019b), the first sovereign green offering in usd in either sukuk or conventional forms was made with the announced issuance of the first global green sukuk in march 2018. then, as a sign of commitment to the paris agreement, the goi issued the second global green sukuk in february 2019 to maintain indonesia's commitment, leadership, and contribution to the international community in relation to climate change funding. additionally, the first retail green sukuk in the world was released in november 2019. according to mof (2019, 2020a), each global green sukuk issuance was designed with a 49 percent new project finance component and a 51 percent current project refinancing component. the underlying assets for each issuance were divided into the following categories: (1) project assets that are being built ijik, vol. 12 no. 2: 133-144 integrating green sukuk and cash waqf linked sukuk, the blended islamic finance of fiscal instrument in indonesia: a proposed model for fighting climate change khairunnisa musari issn 2302-9366 ( print ) issn 2302-9781 (online) 136 │ or will be built (49 percent); (2) state-owned assets, which include land and buildings (51 percent ). table 1 provides an overview of indonesia's sovereign green sukuk for the years 2018 through 2021, comprising global green sukuk and retail green sukuk. table 1. the summary of indonesia’s sovereign global and retail green sukuk year 2018 2019 2020 2021 issuance time march june november june november june november series of green sukuk global global retail global retail global retail usd wakala trust certificate usd wakala trust certificate st006 usd wakala trust certificate st007 usd wakala trust certificate st008 total amount usd1.25 billion usd0.754 billion idr1,459.88 billion usd0.750 billion idr5,421.26 billion usd750 million idr5,000 billion total/ origin of investors islamic malaysia, and middle east investors (32%), indonesia (10%), asia, excluded indonesia (25%), us (18%), and europe (15%) islamic malaysia, and middle east investors (29%), us (23%), europe (22%) 7,735 investors 32% to islamic and middle east investors (32%), indonesia (5%), asia, excluded indonesia (40%), us (12%), and europe (11%) 16,992 investors islamic and middle east investors (8%), indonesia (6%), asia, excluded indonesia, malaysia, and brunei (34%), us (27%), and europe (25%) 14,337 investors yield 3.75% 3.9% 6.75% (floating with floor) 2.3% 5.50% (floating with floor) 3.55% 4.80% (floating with floor) tenor 5 years 5.5 years 2 years 5 years 2 years 30 years 2 years source: mof (2019, 2020a, 2021), djppr (2019a, 2019b, 2020b, 2020d, 2021b, 2021d), processed by author until the end of 2021, goi has issued green sukuk seven times to finance and/or refinance the projects/programs of eligible green sectors. in 2021, there were several new things in the issuance of green sukuk. in the global green sukuk, the goi introduced the green sukuk format on a 30-year tenor for the first time, which also the first in the world. this issuance was expected to be evidence for indonesia's long-term commitment to green and sustainable finance, as well as pioneering financing methods in the fight against climate change. djppr (2021b) reported that global green sukuk with a wakalah contract with 30-year tenor has obtained sharia opinion from national sharia board indonesian council of ulama (dsn-mui), hsbc's global sharia supervisory committee, citi islamic investment bank e.c.'s shari'a advisory board, the global sharia supervisory committee of standard chartered bank, and the fatwa and sharia supervisory board of dubai islamic bank pjsc. the goi's commitment to growing and enhancing the liquidity of the sukuk market in the asian region, as well as the state budget financing strategy, are both realized by this transaction. then, in the issuance of retail green sukuk st008, djppr (2021d) reported this serial has been developed and expanded into the sdgs government securities framework which incorporates additional aspects of the sdgs into the framework, to cover not only sectors/projects that contribute to climate change mitigation and adaptation efforts (green focus), but also to the progress of the blue economy (blue focus) and positive social outcomes (social focus). previously, global and retail green sukuk referred to the roi green bond/sukuk framework. the sdg government securities framework has received a second party opinion (spo) from centre for international climate research (cicero) and the international institute for sustainable development (iisd) to ensure that the framework is in accordance with globally recognized principles and standards. ijik, vol. 12 no. 2: 133-144 integrating green sukuk and cash waqf linked sukuk, the blended islamic finance of fiscal instrument in indonesia: a proposed model for fighting climate change khairunnisa musari issn 2302-9366 ( print ) issn 2302-9781 (online) │ 137 cash waqf linked sukuk (cwls) in indonesia in dealing with the economic impact of the covid-19 pandemic, pridityo (2020), ascarya (2020, 2021), bashori (2020), juwaini (2020) and hassan, muneeza, & sarea (2021) highlighted that the islamic social finance sector, which includes zakat, infaq, sadaqa, and waqf, is one of the cornerstones in supporting the provision of social safety nets for affected communities, provide a helping hand to those in need without incurring debt, play an active role in economic recovery --especially for micro-small enterprises (mses)-and can help the government to recover from the crisis. when islamic social finance is integrated with islamic commercial finance, ascarya (2020) mentioned that this sector has great potential to play an important role in achieving economic development goals, social and environmental goals, including the sdgs. musari (2021) wrote that waqf and sukuk today are going into the phenomenal two islamic financial instruments. each of them has evoluted toward two types instrument, namely sukuk linked waqf (slw) and waqf linked sukuk (wls). they currently become the new blended islamic finance for modern waqf instrument. musari (2021) explained that slw was initially developed in indonesia. slw used waqf assets as the underlying, then the collected funds were used to construct productive projects on waqf assets. the goi has problems for performing this model. afterwards, wls is developed into cwls to cope the infirmity of slw. cwls has been launched by the goi at the annual meetings of international monetary fund (imf) and world bank in nusa dua, bali, october 12-14, 2018. then, on november 1, 2018, a memorandum of understanding (mou) was signed between the ministry of finance (mof), indonesian waqf board (bwi), central bank of indonesia (bi), and the ministry of religious affairs (mora) for the development of cwls. cwls is guaranteed by the government islamic securities (sbsn) act and the state budget (apbn) act. mof (2020b), dps (2020a), pridityo (2020), hadiningdyah (2020a), musari (2021) noted that cwls was issued for the first time in march 2020 with a value of idr50.8 billion with series sw001. the placement of cash waqf funds is carried out by indonesian waqf agency (bwi) through the private placement method in its position as nazhir (waqf manager). bwi will pay the discount once up front and utilize it for renovations and the procurement of medical equipment to help build a retina center at wakaf achmad wardi hospital in serang, banten province. the coupons, which are paid for each month, are used to buy ambulances and provide free cataract surgery to the underprivileged at achmad wardi hospital (the goal is to assist 2,513 underprivileged patients over the course of five years). at the sw001 maturity date, the waqf sukuk monies will be returned in full to the waqif. although mof takes a while almost two years to issue the first cwls despite it has launched since 2018, musari (2022) confirmed that mof remain committed to address cwls as a productive waqf engine in indonesia. the issuance of the cwls is a form of the goi’s commitment to support the development of social investment and the development of productive waqf. cwls serves for waqf investment as well as a way out of financing the achievement of sdgs. table 2 shows the terms & conditions of the cwls series since its first issuance until end of 2021. table 2. the terms & conditions of the cwls sw and swr series description sw001 swr001 swr002 swr003* issuance time march 2020 november 2020 june 2021 july 2022 nominal of issuance idr50.849 billion idr14.912 billion idr24.141 billion n.a trading terms non-tradable non-tradable non-tradable non-tradable structure wakala wakala wakala wakala yield 6.15% 5.5% p.a 5.57% p.a. 5.05% p.a coupon rates p.a 5.00% 5.5% 5.57% n.a tenor 5 years 2 years 2 years 2 years number of waqif 1,041 591 n.a ijik, vol. 12 no. 2: 133-144 integrating green sukuk and cash waqf linked sukuk, the blended islamic finance of fiscal instrument in indonesia: a proposed model for fighting climate change khairunnisa musari issn 2302-9366 ( print ) issn 2302-9781 (online) 138 │ offering method private placement book building book building book building source: djppr (2020a, 2020c, 2021a, 2021c, 2022), processed by author * the offering period lasts for april 11-july 7, 2022. figure 1 provides a general illustration of the cwls mechanism (via book creation). waqif invests the waqf fund in one of two ways: either permanently in a cash waqf or temporarily in a cash waqf, through nazhir partners or a sharia financial recipient institution (lks-pwu). the lks-pwu next provides the waqif with a cash waqf certificate (swu) and waqf pledge deed (aiw). lks-pwu has finished buying retail cwls from mof. at the time of initial placement, mof releases retail cwls with serial number swr and pays the discount to lks-pwu. the coupons are then periodically paid to lks-pwu each month by mof. lks-pwu continues to give nazhir the coupons and discounts. the principal waqf fund redemption is returned to lks-pwu by mof at the maturity date. then, lks-pwu continues to give the money to the permanent cash waqf (nazhir) or waqif in full (temporary cash waqf). for social initiatives and projects— not for government projects or programs—nazhir offers discounts and coupons. nazhir has two options with regard to the main waqf fund: reinvest in retail cwls or distribute to social programs and projects (not government programs and projects). prior to now, nazhir and lks-pwu entered into a partnership agreement for the management of the cash waqf funds. additionally, by using the waqf core principles in funding and allocating, bwi, as the waqf regulator, is obligated to assure the openness and governance of waqf funds management by nazhir and lks-pwu (wcp). figure 1. cwls mechanism (through bookbuilding) source: developed by author overall, referring to dps (2020a, 2020c, 2021a, 2021c), mof (2020b), hadiningdyah (2020a, 2020b), from 2018 to 2021, the total amount received by cwls was idr89.902 billion. the social projects that are supported by these three series include: creating new waqf assets through renovations and purchases of medical equipment and to assist in the construction of a retina center; providing free cataract surgery for the underprivileged; purchasing the medical equipment; procuring ambulances and mobile health clinics; constructing clinics at islamic boarding schools and assisting teachers; funding the education of underprivileged/orphaned students; providing scholarships; and empowering the agricultural economic; constructing the low-cost housing; funding, training, and supporting the msmes such as the cattle and other livestock breeders; as well as rice barns waqf. ijik, vol. 12 no. 2: 133-144 integrating green sukuk and cash waqf linked sukuk, the blended islamic finance of fiscal instrument in indonesia: a proposed model for fighting climate change khairunnisa musari issn 2302-9366 ( print ) issn 2302-9781 (online) │ 139 perpetual green cwls, a proposed model not many islamic economics scholars are aware of the criticism of the integration of sukuk and waqf in a single structure. musari (2021) noted that the criticism can be found in papers such as “merging waqf and sukuk”, “can there be innovation in islamic finance? case study: esham”, “modernizing a historical instrument (esham) for growth and financial inclusion”, and “proposal for innovation in the capital markets, esham”. çizakça (2013a, 2013b, 2014a, 2014b, 2016, 2018, 2021) recommends esham as a more appropriate instrument to combine with waqf. with all the knowledge that he has gathered during almost half a century of his academic work in comparative economic history and islamic finance, the viewpoint of çizakça cannot be ignored. as the origin of sukuk and probably the first securitization in the islamic world that facilitated government borrowing from the public without interest, çizakça (2013b, 2018) confirmed that esham which was invented by the ottoman government can be modernized so that it can drive the sustainable economic growth and financial inclusion. although esham in the fact is dissimilar with sukuk, çizakça (2014b) mentioned that esham practice is closer to a perpetual sukuk in modern language. musari (2022) highlighted that islamic financial engineering should develop an instrument that does not only meet sharia principles and is able to help the state finance to meet the fiscal needs. however, the instrument must also not create new debt that burdens the state. public involvement to finance economic development and other fiscal needs is a logical option. however, the instrument that is established must not only please the market or investors, but must also help the state by not making it a burden for inheritance in the future. today, in islamic finance perspective, green sukuk is a better and more dignified financing instrument as an option than bond or seeking foreign debt to fight climate change. in addition to complying with sharia principles, green sukuk contains elements of cooperation and investment. therefore, this paper proposes perpetual green cwls as islamic green financing alternative. this scheme is the development of a number of schemes that have been previously developed by by musari (2021, 2022) and musari & sayah (2021). by integrating green sukuk, cwls, and esham principles, perpetual green cwls is expected to improve the weaknesses that exist in the instrument that formed it. this scheme can be adopted also to finance and/or refinance the environmental conservation projects/program, solar power plant, natural disaster mitigation and recovery projects/program through green sukuk, blue sukuk, white sukuk and/or catastrophe sukuk. as çizakça (2018) mentioned, “perpetual” may solve the problem by allowing the waqf not to redeem the shares purchased. investors would simply be rewarded by the payment of annuities in perpetuity, while the waqf would maintain its capital and could also function in perpetuity. in simply, the flow of perpetual green cwls can be explained in figure 2. retail waqif invests perpetual green cwls in selling agent/islamic banks. selling agent/islamic banks then submits swu and after completing the purchase of perpetual green cwls for the government/mof, aiw to the waqif. at the time of initial placement, the selling agent/islamic banks split the discount from the perpetual green cwls that the government/mof issues with a special serial number. to continue financing and/or refinancing the social green initiatives and programs, the selling agent and islamic banks continue to give nazhir a discount. through state-owned enterprises or the state investment agency, the government/mof uses these money as green working capital or green investment. ijik, vol. 12 no. 2: 133-144 integrating green sukuk and cash waqf linked sukuk, the blended islamic finance of fiscal instrument in indonesia: a proposed model for fighting climate change khairunnisa musari issn 2302-9366 ( print ) issn 2302-9781 (online) 140 │ figure 2. perpetual green cwls source: developed by author furthermore, the green productive projects/program of state-owned enterprises/state investment agency become underlying asset at once also to pay profit/loss sharing to government/mof period. the profit/loss sharing then is distributed to selling agent/islamic banks by government/mof periodically. selling agent/islamic banks continues to pay the profit/loss sharing to nazhir to finance and/or refinance the social green projects/program and waqif with a predetermined proportion. nazhir serves the profit/loss sharing to the social green projects/programs (not government projects/programs). in perpetual green cwls, there is no maturity date. the maturity date can occur if the government/mof intends to stop this mechanism by redeeming the waqif’s principal funds. regarding waqf authority in this scheme has responsible to ensure the transparency and governance of waqf funds management by nazhir and selling agent/islamic banks in funding and allocating by referring to wcp. conclusion as the first global and retail sovereign green sukuk issuer in the world, indonesia can be a lesson for finding the new green financing to fight climate change. the green sukuk initiative in indonesia has paved the way for the flow of sustainable financing through islamic green financing. then, as the first blended islamic finance for the fiscal instrument in indonesia, cwls can be a lesson also to find innovative instruments to finance the various social projects/programs. cwls initiative in indonesia has paved the way for the development of social investment and productive waqf by integrating islamic commercial finance and islamic social finance as well as bringing impact investing for the sdgs. however, each green sukuk and cwls still have weaknesses, namely the existence of redemption which at maturity date requires the state to return the principal funds. thus, by adopting the esham concept within the integration between green sukuk and cwls, perpetual green cwls is intended to be a new islamic green financing alternative. as a socially responsible investment instrument, this scheme can be adopted and developed as an innovative sustainable financing model in the future as a fiscal funding source to fight climate change. public engagement to tackle climate change is a logical option. for this reason, islamic public/domestic borrowing instruments must receive attention. green sukuk and cwls need to be continually developed in order to provide several schemes so that the public with its various characteristics can choose and take part in green economy programs, including addressing climate change. the perpetual green cwls is one of the alternative schemes that can be explored. the presence of esham in developing the islamic financial engineering for public/domestic borrowing through perpetual green ijik, vol. 12 no. 2: 133-144 integrating green sukuk and cash waqf linked sukuk, the blended islamic finance of fiscal instrument in indonesia: a proposed model for fighting climate change khairunnisa musari issn 2302-9366 ( print ) issn 2302-9781 (online) │ 141 cwls is intended for this scheme not only to fulfill sharia principles and is able to help the state to finance its fiscal needs. in addition, this scheme is intended not to 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(2016). climate finance in and beyond the paris agreement: implementing climate finance commitments in asia and the pacific. a discussion paper of macroeconomic policy and financing for development division at first high-level follow-up dialogue on financing for development in asia and the pacific, march 30th-31th, incheon, available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 1: 61-70 doi: 10.15575/ijik.v12i1.16203 * copyright (c) 2021 alexandro arthur constantine et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: december 10, 2021; revised: january 1, 2022; accepted: january 10, 2022 bureaucratic implications of skb no. 3 of 2008 on politics identity of the ahmadiyya congregation alexandro arthur constantine1*, dewi yuliantika2, muhamad revan athallah3, laras nanda marjuningtyas4, salsabila widyadhari5 1-5department of political science, upn veteran jakarta, indonesia *corresponding author e-mail: alexandroac@upnvj.ac.id abstract the emergence of the rejection of the construction of the indonesian ahmadiyya congregation mosque (jai) in garut regency, west java, resulted in the sealing of the mosque on the publication of circular letter no. 3 of 2008. this gave rise to the phenomenon of the power of the central and regional governments in limiting the continuity of the religion of the jai group. the focus of this research in this article is to see marxist thinking related to bureaucracy where the emergence of skb no. 3 of 2008 bureaucracy can influence identity politics. this study uses a qualitative approach with descriptive methods and data collection techniques for library research and documentation. in freedom of religion, the bureaucracy is used as a tool of power to limit certain social groups. the occurrence of community resistance to the jai group in fighting for their religious freedom. keywords: : identity politics, bureaucracy, right to freedom of religion. introduction recently, the discrimination against a religious group, namely jai or known as the indonesian ahmadiyya congregation, occurred again on may 6, 2021. initially, the form of discrimination emphasized by muslims was related to the mainstream of islam by the prophet muhammad. various organizations that have religious authority to issue fatwas on ahmadiyya are heretical. thus, anti-ahmadiyya groups were born with this understanding, often violently (mudzakkir, 2017). in embracing each individual's belief, its allocation has been guaranteed by the state as stipulated in article 29 of the 1945 constitution. however, on the other hand, there is a politically more robust anti-ahmadiya demand that views ahmadiya as different from the teachings of islam as it should be. it was bearing in mind also that in terms of belief, the position of a person or group of people to choose their respective beliefs as stated in law no. 39 of 1999 concerning human rights upholds the human rights possessed by every human individual in which the state is obliged in its responsibility to protect the achievement of human rights (ahyar, 2015). according to the government, skb no. 3 of 2008 has complied with procedural law procedures. this is affected by the emergence of conflicting guarantees for believing and worshiping according to beliefs by citizens. the reference is law no.1/pnps/1965, which explains the prohibition on the interpretation of a religion or a religious agenda that deviates from the central teachings of the existing religion. radical islamic groups use this to legitimize violence against groups considered heretical, including the ahmadiyya (mudzakkir, 2017). the phenomenon of minority nation that occurred after suharto, where there was an actual condition of radical islamic groups and the weakness of the government's political leadership. the doctrine of the anti-western paradigm also supports this. which makes the ahmadiyya group an image of https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol.12 no. 1: 61-70 bureaucratic implications of skb no. 3 of 2008 on politics identity of the ahmadiyya congregation alexandro arthur constantine et.al issn 2302-9781(online) issn 2302-9366 ( print ) 62 │ one of the minority groups by spreading the sentiment of understanding that ahmadiyya is deviant islamic teaching, even the birth of ahmadiyya is assumed to be the result of western imperialism (najib, 2014). skb no. 3 2008 shows the inconsistency of multiculturalism and rights in the constitution, even the conflict of minority rights with the stability of the state. in this case, the article has a perspective on nationalism which is illustrated by the presence of a divine-oriented belief system, in its application, it relies on a good governance process by not subordinating one or several groups within a country. the decree also caused controversy over the consideration protection of minority rights and the weakening of the existence of the ahmadiyya group (soedirgo, 2018). thus, the decision reveals the attitude of the east java government that it tends to marginalize the fundamental right of belief for a religious-based group. this creates internal restrictions from the ahmadiyya group to protect themselves from the majority outside. regarding the relationship between islamic groups and the state, the article entitled state, civil society and agencies in islamic intercommunal relations by nawari ismail (2014) which explains the emergence of disharmony and intra-communal islam violence such as ahmadiyah in kuningan, shia cases in situbondo, and sampang, and cases of islamic groups' rejection of the existence of fpi in kudus and central kalimantan. the cases are broadly due to the development or absence of religiocentrism between parties which is accompanied by the development tolerance, especially from the majority, the relations between one group and another—whether by the state, civil society groups, and agency actions from islamic groups--as well as the coerciveness of social structures for groups such as the position of local figures, religious beliefs, community networks and relations, and the history of relations (ismail, 2014). an article with the title failed repression: relations between the state and the ahmadiyya congregation at the local level by mahbib khoiron (2019) examines the relationship between the state and relations with the indonesian ahmadiyya congregation (jai) regarding the conflict that occurred over the 2008 three ministerial decree as a form of successful rejection of the group against ahmadiyah and as a product of pressure to the government to dissolve jai. the relationship between the government or the state, jai, and non-ahmadi is a blurred and fused relationship that makes the identity boundaries of existing relations overlap. this also resulted in repressive actions based on the intervention of nonahmadi to the state to counter the ahmadiyah and influenced the confrontation of the 2008 triple ministerial decree against jai (khoiron, 2019). along with this, a journal article entitled analysis of joint decrees of three ministers concerning warnings and orders to adherents, members, or management of the indonesian ahmadiyya congregation by delina asriyani and zuly qodir (2016) explained that the three ministerial decree on ahmadiyah with a case study against the islamic ummah front (fui) with the indonesian ahmadiyah movement (gai) in yogyakarta, especially what happened in 2012, explained that gai had blasphemed religion. there was an error in the fatwa issued by mui, which resulted in the rejection of gai and led to a debate over the skb three ahmadiyah ministers who made the presence of the ahmadiyah group exclusivity based on accusations in each of the gai and fui groups (asriyani & qodir, 2016). regarding the existence of the skb regarding ahmadiyah, the article entitled estimating the effectiveness of the skb on ahmadiyah and its causes: a case study of the ahmadiyah conflict in gereneng village, east lombok by abdul jamil and fakhruddin (2019) reveals the conflict in the expulsion and rejection of ahmadiyah congregations in gereneng village, east lombok, which the surrounding community and the government and the security forces are inconsistent and tend to deviate from the objectives of the skb. thus, this intimidates and threatens the existence of the ahmadiyya congregation. furthermore, this article shows the ineffectiveness of the skb in preventing violence against the ijik, vol. 12 no. 1: 61-70 bureaucratic implications of skb no. 3 of 2008 on politics identity of the ahmadiyya congregation alexandro a. constantine et.al issn 2302-9781(online) issn 2302-9366 ( print ) │ 63 ahmadiyah congregation due to the lack of involvement of teacher figures during the socialization of the skb, which the people of east lombok respect (wahab & fakhruddin, 2019). as from previous research, this research is essential because, as stated above, human rights cannot be violated or revoked by anyone the state implements skb no. 3 of 2008, which led to discrimination and persecution of minority groups. thus, this spread to social, legal, political, and intellectual structures due to the spread of knowledge about sentiment towards jai. this paper will discuss the ahmadiyya minority in indonesia. this paper aims to examine the polemic of the skb no. 3 of 2008 concerning the indonesian ahmadiyya network (jai) related to identity politics in religious freedom by the jai group, which has been mandated to be banned through this regulation. in describing the problem, will look at the bureaucracy that initiated the formation of the joint decree (skb) of the minister of religion, the attorney general, and the minister of home affairs as a warning and order for the indonesian ahmadiyya congregation (jai) group. thus, it will also look from a bureaucratic perspective on the birth of skb no. 3/2008 against warnings, restrictions, and orders to the jai group to stop the spread of religious ideas that deviate from islamic teachings. the government, in this case, has a hand in making rules in the public interest because it is alleged that jai provides opportunities for dissemination and interpretation that deviates from islamic teachings so that the bureaucracy is a tool created as a liaison between the state and society to actualize state policies or regulations. as hegel stated, the bureaucracy would create an arena of competing interests between the state and society (juanda et al., 2020). on the other hand, marx mentions the interdependence of the bureaucracy with the social order for the interests present in community groups that tend to be hindered by society from gaining power (nuraini, 2017). bureaucracy becomes a tool to stem power over people by those in power or, in this context, the government. marx suggested the transformation of the bureaucratic position in favor of civil society or his thinking the so-called proletariat, through the orders of politicians or the government in making policy decisions with their power (firnas, 2016). skb three ministers no. 3/2008 has been discussed since 2007-2008, which compromises rectifying jai's understanding to maintain religious peace in society. however, this decree has resulted in discrimination against jai such as the destruction of places of worship in ahmadiyya in west kalimantan, the destruction of the houses of ahmadiyya administrators in ntb, the expulsion of ahmadiyya followers in east lombok, the prohibition and destruction of places of worship in garut, and others. this makes jai often receive discrimination and religion-based violence, which limits jai from feeling safe and obtaining human rights as stated in the right to religion, even in indonesia, it is stated in article 29 of the 1945 constitution. the centre that exerts influence on policymakers over the indonesian ahmadiyya group is related to the realization that makes jai experience subordination in its religious rights (marshall, 2018). this is in line with what foucault means in an ontological dissection of the ruling class, which has the authority to produce knowledge in the context of the regulation of sexual violence in the campus environment. in addition, foucault's view of power lies in the position of disciplinary power that applies to social, economic, family, and sexual relations (mudhoffir, 2013). this indicates that the polemic of the three ministerial decree no. 3 of 2008, which occurred between the government, the community, and the jai identity group, became mutually influenced because each individual had power supported by the knowledge disseminated through the issues of the skb. in response to the existing conditions, jai also carried out identity politics through religious channels by spreading teachings that did not deviate from islam to strengthen the network of jai adherents and organizational resistance. talking about identity politics, it is related to the phenomenon of ijik, vol.12 no. 1: 61-70 bureaucratic implications of skb no. 3 of 2008 on politics identity of the ahmadiyya congregation alexandro arthur constantine et.al issn 2302-9781(online) issn 2302-9366 ( print ) 64 │ discrimination and acts of violence experienced by jai against perceived inequality, so that identity politics is a space for jai's struggle to strengthen and fight for its existence amid religious pluralism. as jeffrey week explains, identity politics can be related to ownership based on similarities with some people, differentiating them from others (saputro, 2018). this requires a political acknowledgement of existing differences to bring about political equality, including the right to religion. cressida heyes also emphasizes identity politics as a means of liberation for certain identity groups—religion, race, ethnicity, gender— against the marginalization of their existence in the context of the domination of the majority group (nasrudin, 2019). as hegel describes, bureaucracy resolves conflicts between the state and society or certain identity groups (nuraini, 2017). therefore, the bureaucracy becomes essential in presenting the articulation and aggregation of community groups' interests to bring back the representation of identity politics marginalized to recognize the jai group. based on the problems that have been described, the question posed in this paper is how the implications of bureaucracy for skb no. 3 of 2008 concerning warnings and orders to the jai group in the context of identity politics. which will be reviewed based on theories related to bureaucracy and identity politics surrounding the issue of skb no. 3 of 2008 by looking at the phenomenon of events that marginalized the jai identity group itself. research method this research uses the descriptive qualitative method. according to sugiyono (2013), qualitative research refers to the philosophy of post-positivism which is used to examine the condition of natural objects (sugiyono, 2013). this type of descriptive research is research that describes, interprets, and explains objects, events, or phenomena that occur (nawawi, 2005). so, this research aims to explain and analyze the issues taken in depth and systematically. meanwhile, this study uses a literature study data collection technique which is a technique of collecting information and data from books, journals, and publication materials available in the library. this is related to the incident regarding jai administrators or adherents who are often affected by the skb no. 3/2008 taken from the press media and related data studies, as well as tracing studies related to bureaucracy and identity politics, to serve as concepts and theories that can answer research questions. the data analysis technique used in this research is the miles and huberman model with data collection, data reduction, data presentation, and summary analysis (sari, milya;, 2020). in which the author will provide an overview and results of the study related to the issues raised in the paper in answering research questions and provide an interpretation of the data that has been collected in order to draw a common thread on the understanding of the bureaucratic implications of skb no. 3 of 2008 in the elaboration in the form of writing. results and discussion jai: group identity politics in recognition freedom of religion indonesia is a multicultural country where each region is covered by various ethnicities, cultures, ethnicities, beliefs, and so on. this builds on indonesia's background which consists of diverse identities, in which the issue of identity has become one of the discussions of politics. regarding the issue of identity, there is a subordination of religious-based identity groups such as the jai group, which is often the target of violence and whose existence is considered heretical by mainstream islamic groups in indonesia. this conflict between the jai group and mainstream islamic groups was triggered by differences in theological ijik, vol. 12 no. 1: 61-70 bureaucratic implications of skb no. 3 of 2008 on politics identity of the ahmadiyya congregation alexandro a. constantine et.al issn 2302-9781(online) issn 2302-9366 ( print ) │ 65 understanding between ahmadiyya adherents who were considered heretical according to mainstream islamic groups. as a minority group whose existence is subordinated, the jai group certainly tries to oppose the oppression created by the majority group by asserting their existence and autonomy regarding recognizing their identity. identity politics is closely related to the concept of identity (lay, 2009). according to parekh, identity can create a sense of belongings, solidarity, sharing values, collective power, and collective action, which identity form strength and collective action between individuals who are members of a group who have the same identity to organize the interests of a group such as being free from repressive state actions (parekh, 2008). it has been more than a decade since decree no. 3 of 2008 was issued, making the jai group miserable. however, the jai group still maintains its existence even though it is often subjected to discriminatory treatment such as the destruction of places of worship, expulsion, and even death threats. this discriminatory treatment results from the dominant class in power, namely the mainstream islamic group represented by the indonesian ulema council (mui) institution. the mui is tasked with issuing a fatwa or decision on islamic religious matters made by scholars in indonesia. although jai is an islamic religious group with a different sect, mui excluded them (irawan, 2017). moreover, the mui issued a fatwa at the 1980 national deliberation by emphasizing that jai was a deviant group and forced the ahmadiyya group to return to mainstream islamic teachings such as nahdlatul ulama and muhammadiyah (sajari, 2015). the existence of the jai group is considered to threaten and disrupt pure islamic values because it is feared that it will spread their religious understanding. however, the jai group secretly maintains its presence in indonesian society. this strategy is carried out so as not to cause noise from parties who are against the presence of ahmadiyya. the state, which is supposed to protect and respect the people to practice their respective religious beliefs, has perpetuated the oppression of the jai group through the issuance of decree no. 3 of 2008 by the minister of religion, the attorney general, and the minister of home affairs. initially, it was assumed that creating this skb could reduce conflicts that were often the target of violence by people who hated their presence. the issuance of this skb was also considered contra because jai already had legality from the indonesian government based on the decree of the minister of justice no. ja 5/23/13 and strengthened by the letter of the directorate of political institutional relations no. 75//d.i./vi/2003 makes it an organization that has legal standing legally recognized its existence, even has legal protection and legislation in force (syukur, 2017). among the jai group, there is the slogan "love for all, hatred for none" or "love for all, there is no hatred", which became the motto that later became the human values adopted by the jai group (sulistyati, 2015). based on this, any persecution experienced by the jai group because it is based on the threat of disturbing national stability is irrelevant. the existence of the jai group is also because they also have an organizational structure that always supports its existence. the jai group has a chairman who is assisted by 22 secretaries spread across several provinces in indonesia (azka, 2019). in addition, there are internal organizations of the jai group, namely: anshorullah, who is the ahmadiyya jamaat who is at least 40 years old, is obliged to pay a monthly fee of ten per cent of his total income; lajnah imailah, which is a 15-year-old ahmadiyya women congregation; the indonesian khuddamul ahmadiyya council (mkai), namely the association of the ahmadiyya congregation aged 15 to 40 years; abna/banat, namely ahmadiyya children aged 0-15 years (azka, 2019). with structured management and organization, the jai group continues to exist even though its presence has been banned due to decree no. 3 in 2008. the jai group also carried out its da'wah secretly in various places in indonesia, one of which was in manis lor village, kuningan, west java. his presence turned out to bring changes to the residents in the ijik, vol.12 no. 1: 61-70 bureaucratic implications of skb no. 3 of 2008 on politics identity of the ahmadiyya congregation alexandro arthur constantine et.al issn 2302-9781(online) issn 2302-9366 ( print ) 66 │ area. the people of manis lor village, who are predominantly muslim, do not carry out religious orders as they should. the arrival of the ahmadiyya group had a good impact on the people of manis lor village, they began to learn to pray, deepen their religious knowledge, and abandon their black magic rituals and switch to the rituals of the ahmadiyya sect. the number of worshipers in the mosque is also increasing, and women are seen starting to wear headscarves when traveling to public places. religious topics also often colour the conversations of the people of manis lor village every day. based on this phenomenon, the jai group maintains its existence using a da'wah strategy from village to village and their strategy in manis lor village is considered successful (syukur, 2017). bureaucracy implications of skb no. 3/2008 on the politics of the jai group identity skb no. 3 of 2008 contains various polemics that provide opportunities for justification from government agencies and the community to discriminate against the jai group. the various persecutions against the jai group were caused by the assumption that the teachings of the ahmadiyya sect were different from the teachings of the majority islam in indonesia. since the issuance of this decree, the trend of religion-based violence against the jai group has increased fluctuating. based on a report from the setara institute from 2007 2020, there were 581 cases of violence experienced by jai followers; some of which recently occurred in 2021 was the closing of the jai mosque in the sintang area and garut (setara institute, 2020). see figure 1. figure 1. number of incidents of violence against jai 2007 – 2020 (setara institute, 2020) there are several factors that cause incidents of violence in the jai group to occur. if examined in the bureaucratic paradigm according to the marxists, skb no. 3 of 2008 is an instrument used by dominant social actors to exercise their dominating power over other social actors. in short, skb no. 3 of 2008, a product of this bureaucracy, favours the particular classes that dominate marginalized groups, thus creating discriminatory treatment. among the actors involved and dominating in the jai group's persecution were divided into institutionalized state actors and non-state actors such as community organizations (ormas). state actors include regional governments, related ministries, police, district courts, satpol pp, and educational institutions, while non-state actors include citizens, alliances of mass organizations, the indonesian ulama council (mui), islamic defenders front (fpi), etc (setara institute, 2020). 15 193 33 50 114 31 59 11 13 23 7 0 0 8 0 50 100 150 200 250 2007 2008 2009 2010 2011 2012 2013 2014 2015 2016 2017 2018 2019 2020 violence cases ijik, vol. 12 no. 1: 61-70 bureaucratic implications of skb no. 3 of 2008 on politics identity of the ahmadiyya congregation alexandro a. constantine et.al issn 2302-9781(online) issn 2302-9366 ( print ) │ 67 as in gramsci's concept of hegemony which is influenced by marxists, elite actors who have the power to propagate a norm to be accepted by society as an agreement or agreement. freedom of religion is part of human rights (ham) and has been regulated in legal instruments in the 1945 constitution articles 28 and 29, which guarantee the freedom of the people to practice and embrace religion, supported by law no. 39 of 1999 on human rights and the ratification of the iccpr in law no. 12 of 2005. the issuance of decree no. 3 of 2008 is certainly not in line with the legal instruments that have guaranteed freedom of religion in indonesia. through the issuance of decree no. 3 of 2008, provocations, incitement, and even attacks against the jai group seem to have been used by the dominating actors; starting from the sealing of the jai mosque, the destruction of jai facilities, to the disbanding of the jai group's settlements. as in hegel's concept of the state, bureaucracy is the fourth branch of power in a country (wakhid, 2012). as the fourth branch of power, the bureaucracy is an intermediary between the rulers and the people. in this case, according to hegel, the bureaucracy must be neutral (wakhid, 2012). marx accepted hegel's idea that bureaucracy is the fourth branch of power with the criticism that bureaucracy is also a tool of state domination by using repressive powers, violating autonomy, individual freedom, and controlling political views in society (desriadi, 2017). based on marx's thinking, there is a bureaucratic theory of the power block model initiated by ralph miliband and trotsky. their thinking was influenced by marx and stated that the bureaucracy is a form of defence mechanism for elite groups to maintain their power (martini, 20012). the various persecutions experienced by jai stem from the fatwas issued by the mui, an institution formed by the government to formulate religious fatwas related to islam. the mui at the second national deliberation (munas), which took place in 1980 in jakarta emphasized that jai is a congregation outside islam and is heretical (hilmy, 2010). in addition, there are religious-based pressure groups such as fpi, pks, mmi which have a large support base. tends to spread its conservative islamic ideology to pressure the government to go its way with the ideology they profess (simamora, 2019). it can be seen the success of mui and conservative islamic mass organizations in suppressing the state, attorney general's office, ministry of religion, and ministry of home affairs to issue skb no. 3 of 2008 to suppress and subjugate the jai group legally. today, the skb still causes misery for the jai group, as happened in 2021 when the mosques belonging to the jai group were sealed. the sealing is the impact of skb no. 3 of 2008, one of the articles that implicitly justifies the sealing of the construction of the jai mosque is: "article 2: to warn and instruct adherents, members, or members of the management of the indonesian ahmadiyya congregation (jai), as long as they claim to be muslim, to stop the spread of interpretations and activities that deviate from the main teachings of islam, namely the spread of ideas that acknowledge the existence of islam. prophet with all his teachings after the prophet muhammad." as a result, the garut regency government issued a garut regent circular number 451.1/1605/bakesbangpol concerning the prohibition of activities of adherents of the indonesian ahmadiyya congregation and termination of activities for the construction of a place of worship for the indonesian ahmadiyya congregation in nyalindung village, cilawu district, garut regency (lbh, 2021). based on this, it is clear that the bureaucracy can marginalize the jai group through stereotypes and values developed by dominant groups consisting of mainstream islam such as mui and other mass organizations to maintain dominance to perpetuate subordination. with identity politics, identity groups can manipulate the bureaucracy to present representations of recognition and justice so that it becomes a tool to get rid of other identity groups. ijik, vol.12 no. 1: 61-70 bureaucratic implications of skb no. 3 of 2008 on politics identity of the ahmadiyya congregation alexandro arthur constantine et.al issn 2302-9781(online) issn 2302-9366 ( print ) 68 │ returning to the power block model theory, miliband and trotsky reveal that the bureaucracy that the dominant group has maneuver can be overthrown by political resistance (jones, 1970). this is done to reduce bureaucratic power as little as possible by the dominant group and tighten supervision of state actors such as politicians who are representatives of the people and public servants. jai's existence has been instrumented through the decree of the minister of justice of the republic of indonesia no. ja/5/23/13 and has been registered with the ministry of religion of the republic of indonesia, the ministry of social affairs and the ministry of home affairs should be able to protect its existence (fakhrudin, 2019). the issuance of skb no. 3 of 2008 seems to stifle their existence, however, this does not close their hopes to carry out resistance against injustice and fight for the right to practice their religion. their resistance strategy is to work with several intellectual groups and advocacy groups in indonesia (maliki, 2010). this group comes from non-governmental organizations (ngos) whose presence can balance power in the political sphere in indonesia. ngos include setara institute, amnesty international indonesia, komnas ham. according to amnesty international indonesia, skb no. 3 of 2008 is not following law no. 12 of 2005 concerning the ratification of the iccpr, besides that, it also does not follow article 28e of the 1945 constitution (a. indonesia, 2021). from the perspective of the setara institute, they urge the ministry of religion, the ministry of home affairs, and the attorney general to revoke the skb and evaluate the skb for the impact of intolerance, exclusion, and even related to human rights violations experienced by the jai group as citizens (voaindonesia, 2020). in addition, there is pressure on the government by relevant ngos to establish a religious dialogue between the jai group and other religious groups. dialogue is not meant to reduce or even shake the beliefs that have been held by someone but to strengthen and enrich beliefs and beliefs. there are several rules in carrying out dialogue: first, the dialogue meeting which is held aims to learn and make the dialogue participants in the process increase understanding and change perceptions; second, the participants who follow the dialogue are based on honesty and compassion; third, dialogue must uphold that every participant in the dialogue is equal; fifth, empathy is an attitude that must be put forward to achieve understanding between dialogue participants (sunardi, 1993). based on the search we found, the last religious dialogue for the jai group was held in 2011. the indonesian ulema council (mui) held a dialogue under the minister of religion suryadharma ali, but the jai group did not meet him. this is based on mui being arrogant because it tries to straighten out the views and beliefs of the jai group rather than deliberation to reach a mutual agreement (f. andries, 2013). conclusion based on the discussion above, the author concludes that religion is used as an identity in human life. this identity can develop based on individual experiences that create similarities and differences between us and others. jai is a religion-based group that is under pressure in indonesia. because the religious teachings are not following islamic religious principles, such as mirza ghulam as the last prophet. therefore, a joint decree (skb) no. 3 of 2008 was issued to reduce anxiety in the community. the emergence of the skb as a form of government power in implementing a policy. skb no. 3/2008 has hindered the freedom of religion and belief in jai in the public sphere. in a bureaucracy, the minister of religion, the attorney general, the minister of home affairs, and the regional government have the highest power to control the community, especially jai as a minority group. it can be seen that political participation only involves the majority group, not the minority group. this requires an acknowledgement of the existence of jai. recognition of identity is essential in a group through identity politics (the struggle ijik, vol. 12 no. 1: 61-70 bureaucratic implications of skb no. 3 of 2008 on politics identity of the ahmadiyya congregation alexandro a. constantine et.al issn 2302-9781(online) issn 2302-9366 ( print ) │ 69 from inequality with other groups). therefore, this study recommends that the skb be revised to protect the right to freedom of religion and belief, especially minority groups, to create religious tolerance in indonesia. references ahyar, m. 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(2012). hubungan pemerintah dan birokrasi. jurnal tapis, 8(2), 155–176. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 11. no. 1: 29-40 doi: 10.15575/ijik.v11i2. 10433 * copyright (c) 2021 mohammed veqar ashraf-khan, mohammad shahadat hossain this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: december 5, 2020 ; in revised: january 16, 2021; accepted: 26 january, 2021 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan1*, mohammad shahadat hossain2 1open university of mauritius, réduit, mauritius 2department of law bangladesh islami university, dhaka, bangladesh corresponding author e-mail : mohammedvak@hotmail.com abstract managing this wealth (amanah) leads to the basic concept of islamic accountability where proper disclosure and transparency in every business transaction or service is encouraged. this paper attempts to explore the characteristics and application of the principles of islamic governance. using qualitative research methods, this study further focuses on trust and accountability wit h respect to governance mechanisms as required by islamic principles and in light of today's world affairs. as a doctrinal research, the researcher reviews the relevant literature to identify the main features of government such as shura, caliphate, accountability, transparency, justice and equality as well as the current need for trust in public and private government. the findings of this study are that the koran and the sunnah of the prophet muhammad (saw) have provided many guidelines in the field of constitutional affairs that can help the government system. the qur'an is flexible enough not to mention the details and details that are left for muslims to formulate according to their particular circumstances. finally, the aim of this paper is to inform policy makers and practitioners about the main doctrines that have been proposed by the qur'an and which can be applied for the effective management of our affairs. keywords: governance, islam, trust, transparency, accountability, stakeholders introduction citizens often perceive the economic, governance, social and institutional implications of actions to improve law and justice, strengthen local and long-term public structures, and have implications for the quality of life of the community. as a country that exists vis-à-vis international or regional organizations, including the agencies of the united nations and the world bank (hopper, 2017; lerman & weaver, 2014). however, the efforts made by the government are costly where there is no guarantee that they will be successful. these disadvantages include: greater administrative costs, potential isolation, barriers and rivalries between the institutions (e.g. law enforcement officers, prosecution officials, auditors and inspectors). for instance, there are fiscal and economic costs of regulation, namely: “administrative financing, fiscal, regulatory systems, adjudication for business, new equipment, construction, production, relocation, permits, to competition and innovation as well as reducing investment (snider & rendon, 2012). if these negative perceptions in respect of governance structures are not managed, the local population easily turns to open hostility towards compliance to procedures, with refusal to recognise their legitimacy and in due course contributing to its ineffectiveness (welter & smallbone, 2011). this paper examines broad issues of governance, namely: concept of governance; islamic perspectives on governance; the position of amanah in shariah (islamic law); violation of amanah and its consequences; current global crisis in governance and finally identifying islamic principles of governance in public https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) 30 │ administration (zürn, 2018). for each of these issues of governance, the underlying causes and effects are identified. several previous studies on islamic governance such as research conducted by elghuweel (2017), conducted research with the aim of discussing the impact of corporate governance (cg) and islamic (ig) mechanisms on corporate earnings management (em) behavior in oman, hamid (2011) conducted a study with the aim of discussing what factors contribute to the type of isolation in islamic companies and financial institutions for islamic governance from these two economic crises, lewis (2014) conducted a study with the aim of the principles in islamic institutions. in this study, the authors took the latest objects and data which are expected to be used in the formation of policies in islamic governance. methodology this paper explores broader means and more specifically the islamic perspective to find effective ways to move towards effective implementation of governance procedures and generate wider acceptance by the citizens. to achieve this aim, a literature review approach was adopted so as to synthesise, previous contributions in a subjective and narrative fashion (denyer & tranfield, 2006). before embarking on the literature review, articles were collected that addressed the extensive issues of governance, challenges for implementation as well focusing on the islamic perspectives. forward and backward tracking of citations was used to further complement the research efforts. the articles used for this study were retrieved from the academic and research databases, namely, ebsco, emerald, sage, jstor, ssrn, eric, sciencedirect and taylor and francis. subject headings, author names and keywords were used to search for relevant sources. the keywords used included: “governance”, “governance challenges”, “islamic perspective on governance” and related words. as this study revolves around the islamic principles, the main sources were the holy quran and the collection of ahadith. these were consulted and the specific verses were read in arabic, english and french to gain maximum understanding of the underlying principles. as the liter ature progressed, one landmark document “maximizing stakeholders’ interests: an empirical analysis of the stakeholder approach to corporate governance” by ayuso et al (2014), laid the foundation for this paper and was studied in -depth. to corroborate, other articles which expanded on ayuso et al (2014) were also perused to obtain better explanations of the stakeholder concept. result and discussion governance and its challenges governance is derived from the latin word gubernare meaning to steer or to govern. beyond this simple meaning, there are many variations in respect of the definition of governance, subject to diverse interpretations by scholars, researchers and practitioners, hinting at the complexity of this concept (hufty, 2011; robichau, 2011). a cursory perusal of the definitions indicate some common features: governance deals with institutional processes and can cover areas of politics, economy, social justice and public administration. for the purpose of this study, the international monetary fund’s (imf) definition is chosen as it focuses on “transparency”. according to the imf (2005), governance relates to two important spheres: “improving the management of public resources (and) supporting the development and maintenance of a transparent and stable economic and regulatory environment conducive to efficient private sector activities.”(imf, 2005) ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) │ 31 different countries possess different governance structures based on their local dist inctiveness (devine-wright, 2011). typology of political systems (see table 1 below) provides insight into the specific characteristics of the political systems which help to understand the environment within which the governance procedures (or lack of them) are likely to occur. table 1. typology of political systems n o types of political systems characteristics degree of state legitimacy types of policies in place 1 collapsed states no effective central government less until it has not mastered the powers that exist outside the state no policies 2 personal rule political parties are selected based on personality lacking power is used to enrich oneself and there is frequent strife policies are less stable, few basic public services are provided and the main objective is to enrich those in power. 3 minimally institutionalised states bespite poor functioning the basic rules of the game are laid down in law and practice. less / medium without consensus on institutions to resolve conflicts but conflicts over the right to hold power persist providing various public services and basic welfare but still based on patronage 4 institutionalised, non-competitive states there is no open competition for power, organizing through stable and legitimate organizations and procedures, political parties serve the regime moderate often with big questions about the roots of legitimacy not based on the day-to-day approval and legitimacy to carry out activities, citizens have little influence on the range and type of provision the organization provides 5 institutionalised, competitive states open competition for power through the parties in a planned and regulated manner through stable and legitimate organizations and procedures has great legitimate power to make decisions and hold power until in the context of conflict. the main theme in politics is diverse basic services and welfare the types and types of services are source: adapted from moore (2001) the interesting point to note in moore (2001) typology is the prevailing environments and conditions and the implementation challenges faced in those environments. no matter the level of good intentions, implementation of governance procedures is not a straightforward and linear process. “unexpected epidemics, abrupt catastrophic shifts in biophysical systems, and economic crises that cascade across national borders and regions are events that challenge the steering capacity of governance at all political levels” (duit & galaz, 2008). ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) 32 │ administration of tax in a country also affects the quality of governance whereby “the dependence of states on unearned income is likely to have adverse effects on the quality of governance and.the overall level of taxes does help mobilise citizens politically” (paler, 2013). another significant impediment is systemic corruption even though corruption “is not the sum-total of governance, but rather one important indicator of it (moyo, 2017). consequently, the level of corruption (e.g. through indices such as transparency international’s 2017 corruption perceptions index (cpi)) can suggest the level of governance especially when read in conjunction with the basic anti-corruption activities undertaken (ashraf-khan, 2018; kim, 2014). for instance, analysing muslim-majority countries and their level of governance, it is seen that at the country-level, to adhere to the high moral standards of the qur'an and the sunnah of the prophet muhammad (pbuh) muslim-majority countries seem to have great difficulty. this is reflected in the cpi, which shows that there are muslim majority countries which are the most corrupt countries in the world. in fact, no muslim country is in the top 20 (least corrupt) rankings and the top five most ethical countries in the world are in the order: new zealand, finland, norway, switzerland, denmark and norway (ti (transparency international), 2017). another crucial factor that influences the effective functioning of government structures is the level of trust of citizens (dis) in their government. consequently. "trust can facilitate coordination between citizens and with government actors, reduce transaction costs, increase the likelihood of citizen compliance with government demands, and contribute to government political support" (braithwaite & levi, 1998). trustworthy governments (as well businesses) accept that they have obligations and nurture trust and hence are able to prosper in all spheres (rothstein, 2011). closely linked with trust is accountability where, in the present context, the focus is “on the public character of formal accountability (bovens et al., 2014). while there may be other factors that are likely to influence citizens’ support for government actors and governance procedures, this study focuses on the concept of trust as one effective way to encourage citizens to truly embrace the fundamental principles of governance by correlating these principles to their inherent values. the aim of this study is to seek sound principles to resolve the issue of trust and thereby allow social and economic systems to function effectively. the next section will explore this concept of trust through an islamic perspective. islamic perspective the specific objective of this study is to find solutions for governance challenges. taking an initial wider view of this exploration, it is imperative to understand the fundamental concepts behind all the creations of the universe in which the holy quran offers ideological inspiration for the observation of natural phenomena and for the pursuit of scientific science (bangladesh institute of islamic thought, 2005). it is interesting to note the importance placed on this quest for knowledge when almost one-eighth of the holy quran is "devoted to encouraging people to observe, think and use their intellect to discover the facts and laws of nature, as indicated by the repeated use of the words: tabassur (understanding) tafakkur (rationalization), and tadabbur (observation)" (bangladesh institute of islamic thought, 2005). consequently, the holy quran, together with the sunnah of the holy prophet mohammad (saw), the islamic socio-scientific epistemological basis forms and is coupled with participatory d ialogue between both institutional and other relational organizational entities (ali, 2011). islamic principles add value to ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) │ 33 governance issues by emphasising on the “tawhid's fundamental epistemology (equality of god= unity of knowledge) applies to all life problems in constantly circular causation and continuity o f interrelationships.” (ali, 2011). in fact, tawhid is the foundation of islamic faith and as such, is one of the most important pillars of islamic economics (chapra, 2016; choudhury, 2011; mahomedy, 2013). the following verse from the holy quran lays emphasis on the primary belief that everything created by allah has a purpose and the purpose of human beings is to be the world’s vicegerent: “men who celebrate the praises of allah standing, sitting, and lying down on their sides, and contemplate the wonders of creation in the heavens and the earth, (w ith the thought): “our lord! not for naught hast thou created all this! glory to thee! give us salvation from the penalty of the fire” (surah al-imran 3: verse 191). allah monitors every affairs of human beings and he knows everything all the times (chapra, 2016). “verily, allah is subtle, well-aware” (31:16) and all human beings are answerable to him and consequently, the principle of tawhid lays the foundation of governance in islam. the shariah (islamic law) guided principles and instruments that govern islamic social and economic conduct are: (1) the extension of tawhid (unity of knowledge) to the interacting environing factors; (2) the principle of justice as equilibrium and equity;(3) the principle of the efficient inclusion of capital in social and economic activities; and(4) the principle of recursive interaction between the phases referred to above (choudhury, 2011). “these concepts are true of organizations and institutions in an economy that progress from their initial imperfect standards into an islamic political economy (choudhury, 2011). hence, with the growth of islamic financial and economic institutions, also within segmented markets, it will become increasingly desirable to receive national funding in order to facilitate the functioning of these institutions, the lack of predatory competition and anti-trust impacts, combined with sustainable productive success and social benefits, would increase morale (choudhury, 2011). this concept of generating trust and ultimately support is relevant t o governmental bodies. in respect of amanah (the arabic word for trustworthiness), the holy quran provides ample directives. in surah an-nisa (4: verse 58), it is stated that “verily, god does command you to render back your trusts to whom they are due.”). the term amanah is explained in surah al -ahzaab (33: verse 72), as being “the trust or moral responsibility or honesty and all the duties which allah has ordained”. the rewards for nurturing trust is stated in surah al-mu’minoon (23: verses 8 and 10-11), whereby “those that are faithfully true to their amanah (all the duties ordained by heaven, integrity, spiritual obligation and trust, etc.) and their covenants are the inheritors, indeed.”. likewise, the punishments of betraying trust is explained in surah al-anfal (8: verse 27) “o believers, betray not god and the messenger, and betray not your trusts that which has been entrusted to you, in the way of religion or otherwise while you are aware”. finally, an overall guidance is provided in surah hud (11: verses 85 -86), where it is stated that “and o people of mine!.” an important characteristic of a muslim is being trustworthy. the holy prophet mohammad (saw) was known, even before his prophethood, to be al-amin (the trustworthy one). the prophetic sunnah (words and deeds of the holy prophet mohammad (saw)) form “the basic codes or guidelines for the whole of mankind in their drive towards a just and welfare society” (bangladesh institute of islamic thought, 2005). the holy prophet mohammad (saw) has laid great emphasis on th e fulfilment of trust obligations. anas (radhiallahu anhu) narrated: ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) 34 │ “it must have been a rare sermon indeed in which the prophet may not have said the following words, “one who does not fulfill trust obligations has no faith (emaan) with him; and one who does not stand by his word of promise has no religion with him.” [reported by al -baihaqi in shu’ab aliman]. the holy prophet mohammad (saw), explaining the signs of hypocrisy on a certain day, pointed to a specific sign that was: "give him an amanah and he will do khiyanah," according to narratives from abu hurairah and ibn umar (radhiallahu anhum) appearing in al -bukhari and muslim. it is important to note that the shariah rules are entrenched in the holy quran and the sunnah and hence, make the islamic entities both market driven as well upholding the principle of social justice and inclusiveness. the shareholders become active participants in the decision-making process as stakeholders, becoming the ultimate framework of the mudarabah-musharakah (profit and equity participation) and related cooperative projects through inter-systems and intra-system participation (choudhury, 2011). for instance, in respect of islamic financial institutions (ifis), “corporate governance based on shariah is more active than traditional corporate governance in the sense that the board of directors, shariah committee, account holders of depositors, investors and regulators have direct interests in the company operations and results of the ifis” (muhamad sori et al., 2015). according to ibn-e-khaldun, a effective and sustainable administrative system is one in which the involvement of individuals is assured. what ibn-e-khaldun observed is expressed in the modern new public administration (npa) theory that administration should be such as to make individuals believe that in the process of planning, administration and execution they are equal partners (abbas, 2018). there is not one exclusive route to trust and inclusiveness. this study submits that islam presents distinctive values and special characteristics of governance with the objective of upholding the principle of social justice by welcoming participation of stakeholders and which ultimately encourages citizens to be in conformity with governance procedures. the next section will, therefore, elaborate on stakeholders and the effective means to manage their expectations. stakeholder management it is important to think about stakeholders in order to create trust among stakeholders, which leads to deciding which groups are stakeholders and why, that is, the stakeholder identity issue (colvin et al., 2016). the definition of a stakeholder will be helpful before going further. jobs from various public bodies, sponsors, watchdogs, the media, ngos and society as a whole are some examples of stakeholders applying this term can be very useful as it helps to understand the priority and level of attention a particular stakeholder needs (bendell, 2017). for each stakeholder party, it also helps to choose the right communication strategy. a stakeholder's value is focused on three variables: power, credibility and urgency. the purpose of this model is to recognize, prioritize and actively engage with more relevant or influential stakeholders. figure 1 below illustrates the various combinations of these attributes and the eight distinct stakeholder groups are listed and defined in table 2, namely: dormant, latent, requesting, dominant, risky, dependent, definitive and non-stakeholders. ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) │ 35 figure 1. stakeholder salience model. source: mitchell et al (1997) to apply this model in practice, the stakeholders need to be assigned to one of the eight categories: table 2. characteristics of the stakeholders categories description communication strategy 1.dormant stakeholders they have the ability to enforce their will on others, but authority and urgency are lacking. keep these interested parties updated. 2.discretionary stakeholders they have valid claims, but they have no authority to control the company or to make urgent claims. just involve them if really necessary (e.g. something is going very wrong). 3.demanding stakeholders there are urgent demands from these stakeholders, but there is no authority or legitimacy to implement them. take note that you do not waste too much time keeping them up to date. 4.dominant stakeholders in the company, they have both authority and legitimate statements that give them strong control on the project. keep aware of them. 5.dangerous stakeholders such people have authority and urgency, but lack legitimacy.. keep these stakeholders involved or fulfilled adequately. 6.dependent stakeholders they lack authority, but they have pressing and credible arguments. they need to be handled as they can choose to join with other ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) 36 │ stakeholders very easily and thus affect the mission. 7.definite stakeholders such people have authority, credibility and urgency. communication with them is crucial. 8.nonstakeholders they have no jurisdiction, no authenticity and no urgency. do not spend time in any contact with them. source: mitchell et al (1997) the above model has the management and credibility of stakeholders as its theoretical base. the two theories have also been used by political scientists to research the faith of people in government institutions (de schepper et al., 2014). these theories include multiple viewpoints on the views of stakeholders and their determinants. it is possible to record the roots of stakeholders in literature back to the stanford research institute in1963, appearing in an international memorandum, but freeman (1984) is also credited with bringing stakeholder theory into the management arena with his seminal publication strategic management: a stakeholder approach (donaldson & preston, 1995). the philosophy of stakeholders has evolved from corporate social responsibility, organizational theory, structure theory and corporate strategy to take legal, social and economic considerations into account. freeman (1984) the claimed stakeholder theory focuses on the concept of who or what really matters, proposing organizational management techniques that take into account the desires of other parties. donaldson and preston (1995) the stakeholder theory, while basically universal, has been shown to be divided into three theoretical taxonomies.: 1. the company's actions and attributes, and its view of others, are descriptive. 2. the objective of this instrument is to verify the ties between organizations 3. the position of moral guidance for the operation and management of companies is defined in normative terms. stakeholder theory has often recruited the characteristics of power and interest within this model to understand stakeholders. power is defined as an organization's capacity to exert its will to achieve the results they want (saito & ruhanen, 2017). whereas concern refers to levels of focus or participation similarly, just as others have tried to grasp stakeholders, others have provided many approaches to defining stakeholders. while methods remain somewhat contentious, the principle of credibility is typically central to these schemes. freeman (1984) it implied that anybody with a stake that can influence the organization should be deemed valid and therefore worthy of consideration, regardless of the existence of their arguments. however, donaldson and preston (1995) it was of the view that legitimacy seeks to distinguish between those who can impact and those who have a moral argument. on the other hand, george (2014) argued that by these parties, having power irrespective of a moral argument, should not b e removed, in accordance with the very principle of stake holding. normative stakeholders 'are those whose amoral responsibility the organization has,' derivative is 'those whose acts and claims must be accounted for by managers because of their possible impact on the organization and its normative stakeholders,' and non -stakeholders are those who have no control or moral argument and can be excluded. yet, just as this technique represents those with power and those with arguments, george (2014) it may be difficult to differentiate between normative and derivative stakeholders. this study first describes the types of stakeholders that arise from different attribute combinations: control, credibility, and urgency. (see figure 1. stakeholder salience model). seven kinds ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) │ 37 are analyzed logically and conceptually, three with just one attribute, three with two attributes, and one with all three attributes. this research proposes that the possession of these attributes by stakeholders can be assessed effectively through more methodological and empirical work. returning to phillips (2003) in separating normative and derivative stakeholders, the principle of authority, contractual relationships and relationships of interpretation of norms, principles and beliefs can be considered to be decisive. this study, using phillips' (2003) taxonomy claims that relationships of norms, values and beliefs are subjective on the assertion that these perceptions vary depending on the position. traditionally, the private sector is driven by returns and benefits and thus holds different views of the public sector, usually seeking better social well -being. examining the viewpoint of both the stakeholders and the perspective of legitimacy gives a more holistic view of how these constructs work. the legitimacy-level model explores how previous experience with the government affects the views of individuals and whether decisions on the communication policy of the government align with the views of individuals on legitimacy, performance and corruption. in order to explain these phenomena, they must be studied at the level of contact at which they occur. more specifically, the theory of stakeholders predicts that increased levels of voluntary disclosure indicate commitments to greater accountability and transparency (ntim et al., 2012), this can be an important way to gain the support of strong stakeholders, such as donors, politicians, representa tives, the media, civil society organizations and people. ultimately, the theory of resource dependency predicts that increased voluntary transparency can help to give an organization access to important resources through improved institutional image and credibility (nikolaeva & bicho, 2011). de schepper et al (2014) proposed "the creation of a governance structure where both focal organisations are represented formally or informally, which is then responsible for stakeholder identification and inclusion" and concluded that " a governance structure helps to mitigate the trust problems between both focal organisations." it is therefore instructive to take a step back and review the various recommendations suggested and gain new perspectives to increase performance by approaching stakeholders and gaining credibility. the stakeholder salience model has been used to differentiate, prioritize and effectively interact with more relevant or influential stakeholders. the theory of legitimacy implies that corporations are bound by the social contract under which businesses promise to take different socially desired acts in exchange for their aims to be accepted and this essentially ensures their continued existence. undoubtedly, each of the above perspectives has contributed to advancing our understanding of efficiency variables, but most researchers have not paid adequate attention to the issue of stakeholders and legitimacy. thus, taking a step back and gaining new perspectives to increase performance by addressing stakeholders and credibility is instructive. 8 different stakeholder groups are defined by this model: dormant, latent, demanding, dominant, hazardous, dependent, definitive and non -stakeholders. moreover, the theory of legitimacy implies that corporations are bound by the social contract under which businesses promise to take different socially desired acts in exchange for their aims to be accepted and this essentially ensures their continued existence. this mix of hypotheses would help to explain the complex world in which governments work and the means of manipulating the views of stakeholders and gaining legitimacy. in the company's tactical day-to-day decision making process, a government needs to define its stakeholders and include their needs and values. therefore, depending on the local circumstances under which it operates, the society under which the government functions and which determines the number of stakeholders to which the government owes a duty can be large. however, disclosure to stakeholders ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) 38 │ is one significant factor, and with the stakeholder and credibility lens, this aspect can be better understood. the theory of legitimacy is likely to be the most commonly used theory to describe environmental and social disclosure the legitimacy theory, according to ness and mirza (1991), argues the voluntary disclosure of information about social responsibility may be viewed as a mechanism for lowering political costs. the theory of credibility has been regarded as a generally accepted theory to shed light on a company's social reporting activities. it notes that businesses will take steps to ensure that their practices are clearly valid from the point of view of the society in which the company is expected to function. that is, in the larger social structure of which they are part, they will try to create a rese mblance between social values associated with or indirectly associated with their actions and the norms of appropriate behaviour. the theory of legitimacy describes a social contract between organization and community. mergel and bretschneider (2013) postulates that “organizations aim to create a coherence between the social ideals associated with or suggested by their actions and the standards of appropriate conduct in the broader social structure of which they are part. to the degree that these two belief structures are coherent, we should talk about corporate credibility. there would be a challenge to corporate integrity where there is a real or possible discrepancy between the two value systems. stakeholder theory (state that the continued life of the organization needs the support of the stakeholders and their permission is necessary and the company's operations are therefore modified according to that approval. the stronger the stakeholders, the more the business needs to adapt. social disclosure is thus seen as part of the dialogue between the company and its stakeholders (gray et al., 1995). from the viewpoint of the stakeholder, a company's success depends on its ability to balance the different demands of its different stakeholders. determination communicating with the public is not the supreme aim of a government and its bodies, but it is an essential service for the stakeholders which helps in generating support for the government’s actions. not seizing the opportunity to communicate at the right moment has its own consequences. game-changing opportunities may not present themselves again and after-the-event communication may not be effective because by then the damage is done. haphazard communication, insufficient communication and afterthe-event communication makes work harder for governments. by informing the public, governments can rectify the public perception and accurately represent their activities and the ensuing success and hence gain the public's support and confidence to help the governance structures achieve their objectives. conclusion lack of trust weakens the impact of all governance efforts. lack of trust prevents the effective implementation and performance of the structures. if citizens don’t trust the procedures, they won’t be engaged and ultimately the efforts won’t produce the improved performance that policy makers hope to see. to address this issue, a strategic approach can make trust more likely to develop. the starting point is to understand the citizens’ circumstances as stakeholders, the factors that lead to trust and the process by which trust develops. to nurture trust then becomes a more streamlined process to address the expectations of citizens by making them participate in the decision-making process. citizens need sufficient and useful information which assists them to make a decision. ijik, vol.11 no. 1: 29-40 governance: exploring the islamic approach and its relevance for the modern context mohammed veqar ashraf-khan, mohammad shahadat hossain issn 2302-9781 (online) issn 2302-9366 ( print ) │ 39 references abbas, m. 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(2017). corruption perceptions index 2017. https://www.transparency.org/news/feature/corruption_perceptions_index_2017 welter, f., & smallbone, d. (2011). institutional perspectives on entrepreneurial behavior in challenging environments. journal of small business management, 49(1), 107–125. zürn, m. (2018). a theory of global governance: authority, legitimacy, and contestation . oxford university press. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 13 no. 1: 35-47 doi: 10.15575/ijik.v13i1.19752 * copyright (c) 2023 muhammad syauqi mubarok et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: oct 8, 2022; revised: jan 18, 2023; accepted: jan 28, 2023 educational method in the quran: analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok 1*, reski ramadhani2, marissa disthy putri3 1departement of industrial engineering, institut teknologi garut, indonesia 2departement of civil engineering, institut teknologi garut, indonesia 3department of accounting, faculty of economics, universitas garut, indonesia *corresponding author e-mail: syauqi.mubarok@itg.ac.id abstract this research is entitled "educational method in the quran surah an -nahl verse 125 (the analysis of islamic education science)". this study aims to figure out the educational method contained in the quran surah an-nahl verse 125. the method used was the descriptive-qualitative analysis method. the data were collected through library research from various sources, i.e. commentary books, educational science books, papers, and educational, scientific journals. the study revealed that the concept of educational methods contained in the quran surah an -nahl verse 125 is the hikmah, mau'izhah, and jadil methods. the implications of these three methods in teaching and learning activities in schools are, first, the hikmah method can be synchronized with the lecture method. second, the mau'izhah method can be applied in guidance and counselling sessions as a curative or repressive measure when a normative or procedural violation occurs and as a preventive measure where educators can use the mau'izhah session in the form of messages or appeals at the end of each learning session. third, the jadil method can be used to improve existing discussion methods. keywords: method, education, quran, hikmah, mau'izhah, jadil introduction in a simple and general definition, education is humans' effort to grow and develop their innate physical and spiritual potential based on the values existing in society and culture (bourdieu, passeron, & nice, 1977). according to freeman butt, education is an activity of receiving and im parting knowledge so that culture can be passed on from generation to generation (djumransjah, 2006). the purpose of education, especially in indonesia as contained in the law of the republic of indonesia number 20 of 2003 concerning the national education system chapter ii article 3 is to develop students ' potential to be human beings who believe and have faith in god almighty, have a noble character, are healthy, knowledgeable, capable, creative, independent and become a democratic and responsible citizen. ramayulis (2008) in his book "islamic education science" revealed that, in the process of implementing education, it has several supportive components for its success in achieving the educational goals, i.e. curriculum, materials, students, methods, educators, education p ersonnel, educational facilities, educational tools and instruments, education budget, and evaluation. this study only focused on the method. according to the indonesian dictionary, a method is defined as : "an orderly way used to carry out a job to achieve what is desired, a systematic way of working to facilitate the implementation of an activity to achieve the specified goals"(djumransjah, 2006). in the poem, it is stated that " al-thariqatu ahammu minal mâdah" means that the method is considered to be more important than mastering the material. the rationalization of the statement is that mastering the materials without understanding the appropriate method to deliver them to the students https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 36 │ will create a difficult process to transforming islamic education's value. on the other hand, mastering various educational methods/strategies/techniques will make independent students learn . so, the existence of an education method is very important so that the implementation of education can run optimally (collins, 1992). in recent years, various learning methods and approaches have been applied in education in various subject areas, for instance, the ktsp learning method (kurikulum tingkat satuan pendidikan). (yamin, 2007) describes several learning methods, including lecture method, demonstration and experiment, question and answer, performance, discussion, self-study, programmed learning, practice with friends, simulation, problem-solving, case study, incident, practicum, project, role-playing, seminar, symposium, tutorial, deductive, inductive and computer assisted learning ( cal ). from some of the methods mentioned previously, no learning method or term derived from the qur'an was found. in the quran allah says: ِءِۗ َونَزَّ ْن اَنْفُِسِهمْ َوِجئْنَا بَِك شَِهيْدًا عَٰلى ٰهُٰٓؤََلۤ ةٍ شَِهيْدًا عَلَيِْهمْ م ِ يَْومَ نَبْعَُث فِْي كُل ِ اُمَّ بُشْٰرى لْنَا عَلَيَْك الِْكٰتَب ََ َرْحَمةً وَّ هُدًى وَّ تِبْيَانًا ل ِكُل ِ شَْيٍء وَّ لِلْمُسْلِِميَْنࣖ " and we have sent down to you the book (al-quran) to explain everything and guidance and mercy and good news for those who surrender." (surah nahl: 89). the verse emphasizes that qur'an is the source of all knowledge, including education. so it becomes clear that, in the qur'an, many verses containing various educational methods can be used as one of the choices of current educational methods. researching or studying surah an-nahl verse 125 is interesting since it is found in many books explaining da'wah and most of them relate to this verse. allah says: َو اَعْلَمُ بَِمْن ضَلَّ عَْن سَبِيْلِٖه َوهَُو اَعْلَمُ بِالْمُْهتَِديْنَ هُ اُدْعُ اِٰلى سَبِيِْل َرب َِك بِالِْحكَْمةِ َوالَْمْوِعظَةِ الَْحسَنَةِ َوَجاِدلْهُمْ بِالَّتِْي هَِي اَْحسَُنِۗ اِنَّ َربَّكَ "invite to the way of your lord with wisdom and good instruction, and argue with them in the best way. indeed, your lord knows most who has strayed from his way, and he is most knowledgeable of who is [rightly] guided". (surah nahl: 125). if studied in the context of education related to the method, the verse is very interesting to discuss. today, education development gets the public's attention since several pornographic cases involving the students of junior high school, senior high school, and universities have become one of the big issues of education in indonesia. the immoral cases happening in the world of indonesian education result in a big question from some educational practitioners, "what's wrong with the portrait of our education?". the problem can be related to the method used in the learning process. as mentioned earlier, none of the educational methods used in indonesia is derived from the quran term. researchers are very interested in finding and exploring the concept of educational methods in one of the quran verses, surah an-nahl verse 125. research method library research is used in this study, where the method is a descriptive-qualitative analysis research method. the qualitative method is a method that aims to describe and analyze phenomena, events, social activities, attitudes, beliefs, perceptions, and thoughts of people individually and in groups (sukmadinata, 2011). in this case, the primary data of the study include commentary books and books that discuss the quran surah an-nahl verse 125 and also books that discuss educational methods. then, the secondary data sources are the sources that are still related to the primary data sources, i.e. literature ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 37 books, the internet, and others. to collect the data, the documentation technique is applied. documentation studies look for data regarding things or variables in the form of notes, books, newspapers, magazines, inscriptions, meeting minutes, agendas, and so on (arikunto, 2011). the data analysis technique that the researcher also uses is content analysis (content analysis). this analysis aims to study the documents and literature. furthermore, the data processing technique in this research is the induction and deduction methods. results and discussion educational method the word method is derived from the greek, i.e. meta, which means "through", and hodos which means "way"(ramayulis & nizar, 2009). according to freeman butt, education is an activity of receiving and imparting knowledge so that culture can be passed on from generation to generation (djumransjah, 2006). in addition, education can be interpreted as transforming knowledge from educators to students so that they have high attitudes and enthusiasm in understanding and realizing their lives , so that purity, character, and personality are formed. (mujib & muzakkir, 2006) the use of educational methods the uses of educational methods, according to al-syaibany in arief (2002), are: 1. to help the students develop their knowledge, experience, and logical and systematic thinking skills. 2. to familiarize the students to think well and become diligent, patient, and rigorous in studying. 3. to facilitate the students to achieve the objectives of the teaching and learning process (pbm) that is previously determined. 4. to create a conducive and communicative teaching-learning process and a harmonious relationship between teachers and students to achieve educational goals. the basics of educational method educational methods are inseparable from religious, biological, psychological, and sociological foundations. 1. religious basis implementing educational methods between teachers and students during the teachinglearning process, both in the classroom and in the broader community, greatly impacts students' personalities. therefore, religion is one of the basic methods of education and teaching. (langgulung, 1985) 2. biological basis the development of humans biology influences their intellectual development. so that the more human biology develops, the more intellectual power automatically increases (arifin, 2000) 3. psychological basis the psychological basis refers to several psychological forces, including motivation, needs, emotions, attitudes, desires, willingness, talents, and intellectual abilities. (langgulung, 1979) ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 38 │ 4. sociological basis educational interactions in society have a huge impact on the student's development. moreover, it also affects the classroom and school environment.(badri, nasution, & bahtiar, 1995) educational methods in the quran the educational methods contained in the qur'an are as follows: 1. religious education that humans are created to have basic potential (fitrah) or religious talent. 2. the philosophical approach is that humans are rational or intelligent creatures to develop themselves and their lives. 3. the ratio-cultural approach is that humans are social and cultured creat ures, so their background affects the educational process. 4. the scientific approach is that humans have cognitive and affective abilities that must be developed (arief, 2002) educational methods in surah an-nahl verse 125 according to shaykh abu bakr jabir al-jazairi cited from the opinion of qurtubi, he said that the surah an-nahl verse 125 descended on mecca at the time of peace (truce) with the quraysh, and then allah ordered him to call on his religion and shari'a gracefully not roughly. (al-jazairi, 2003). the following is surah an-nahl verse 125: اِنَّ َربََّك هَُو اَعْلَمُ بَِمْن ضَلَّ عَْن سَبِيْلِٖه اُدْعُ اِٰلى سَبِيِْل َرب َِك بِالِْحكَْمةِ َوهَُو اَعْلَمُ بِالْمُْهتَِديْنَ َوالَْمْوِعظَةِ الَْحسَنَةِ َوَجاِدلْهُمْ بِالَّتِْي هَِي اَْحسَُنِۗ "invite to the way of your lord with wisdom and good instruction, and argue with them in the best way. indeed, your lord most knows of who has strayed from his way, and he most knows of who is [rightly] guided. (surah nahl: 125). the following is the analysis of the commentators' opinions regarding the verse: abu bakr jabir al-jazairi according to him in his commentary, i.e. the book aisar at-tafâsir li al-kalâmi al-aliyyi al-kabîr, this verse is interpreted as an invitation or call to humans to follow the path that allah has determined with wise words, good advice that motivates and good rebuttals that do not have any negative elements. the following are the results of the interpretation of abu bakr jabir al -jazeera (2003): allah ta'ala has said to his messenger as a glorification as well as a duty for him, "call (humans) to the way of your lord..." i.e. to his religion, namely islam, and let your call be "with wisdom," i.e. with althe noble qur'an "and good lessons ..." in the form of advice, stories of parables, motivation and intimidation contained in the qur'an "and refute them in the best way, there is no element of reproach, ridicule, and bad satire, for that is more acceptable. according to him in his commentary, i.e. the book aisar at-tafâsir li al-kalâmi al-aliyyi al-kabîr, this verse is interpreted as an invitation or call to humans to follow the path that allah has determined with wise words, good advice that motivates and good rebuttals that do not have any negative elements. the following are the results of the interpretation of abu bakr jabir al-jazairi. here is the interpretation: concerning the commandment, allah swt wants the invitation to be delivered with wisdom. in this verse, al-jazairi interprets the word wisdom with the qur'an and words of wisdom accompanied by strong arguments to explain the truth. in addition to wisdom, allah swt also wants the call to be ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 39 accompanied by lessons from the qur'an in the form of advice, stories of example, parables, motivation, and intimidation contained in the qur'an. a'idh bin abdullah al-qarni a'idh al -qarni, in his book tafsir al-muyassaru, argues that allah swt, in this verse, ordered the prophet muhammad and his followers to call people to embrace islam and carry out islamic laws and morals. the following is the meaning quoted from his book (al-qarni, 2007): "o prophet and his followers call on people to embrace islam and practice islamic laws and morals in a good way and a good method. be gentle in calling them an d polite when conversing with them according to the rules of the qur'an and sunnah. don't be angry, rude, or say hurtful words. make it easy, and don't make it difficult for them. tell them the good news, and don't make them run away from you in fear. please encourage them to do good and warn them to do bad. advise them gently and kindly argue with them, be polite and gentle, give ideas and responses by avoiding criticism and everything that can hurt them, and avoid pride and arrogance. because what is requ ired of you is to convey clearly and advise correctly. you are the one who conveys, and allah is the one who guides. allah knows who deviates from the straight path and who follows the straight path. both will be rewarded according to what they did." in addition, allah swt also added that the call should be conveyed in a good way and method. as for the way and method of delivery, in detail, a'idh al-qarni conveyed his interpretation that the call should be delivered gently and politely, following the rules in the quran and sunnah. abdu razaq al-mahdi abdu razaq al-mahdi's interpretation in his book tafsir al-qur'anil adzîm (tafsir ibn kathir) is not significantly different from the interpretation of a'idh bin abdullah al -qarni. however, he relates the interpretation of this verse to other verses. the interpretation is as follows: allah ta'ala said while commanding his messenger, muhammad saw, to call upon humanity with wisdom (hikmah). ibn jarir said: "that is what has been revealed to him in the form of the quran and assunnah as well as good lessons (mau'izhah hasanah), in which there are prohibitions and various events that are mentioned so that they are aware of the punishment of allah ta'ala". allah said: "and argue (jadil) with them in a better way" that is, whoever needs dialogue and exchange of ideas, then let it be done kindly, gentle, and good speech. that is the same as the word of allah ta'ala: "and do not argue with the people of the book, but in the best way, except with the wrongdoers among them" (surah al-'ankabut: 46). thus, allah the exalted commanded him to be gentle, as he commanded musa and harun as. when he sent them both to pharaoh, through his words: "so speak to both of you with gentle words. hopefully, he will remember and be afraid" (surah thaha: 44) (katsir, 2005). abdu razaq al-mahdi's interpretation, one of the most widely used comment aries and teaching material books by educators in our country, is tafsir al-qur'anil adzîm (tafsir ibn kathir). abdu razaq almahdi argues that surah an-nahl verse 125 contains the commands of allah swt to his messenger, muhammad saw, to call humanity with wisdom (hikmah). in interpreting this verse, al-mahdi emphasizes more on instilling an understanding of reward and punishment. in islam, it is more famous for shawab and iqab students, but the implementation remains appropriate and gentle. ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 40 │ ahmad mushtofa al-maraghi from ahmad mushtofa al-maraghi's view in his book "tafsir al-maraghi" there is a similarity in the interpretation of abu bakr jabir al-jazairi (2003). before interpreting the verse, he explains first related to the meaning of his words. the meaning of his interpretation is as follows: "o messenger (muhammad saw), call on those whom you sent to them by calling for the shari'a that allah has outlined for his creatures through the revelations given to you, and give them lessons and warnings outlined in his book. as proof against them, and always reminded to them, as repeated in this verse. and rebut them with a rebuttal that is better than other rebuttals, such as apologizing to them if they pollute your honour and being gentle with them by conveying kind words" (ahmad mushtofa al-maraghi, 1974). from mushtofa al-maraghi's interpretation of this verse, the author takes the understanding that this verse was revealed to the prophet muhammad saw as a command to invite people who are the object of his message by calling them to the shari'a that allah swt has set for his creatures through revelation which has been revealed to the prophet muhammad saw, then to make the lessons and warnings contained in the qur'an as a basis in conveying arguments or the transformation of knowledge to them. he also added that in verse, allah swt gave direction to the messen ger of allah to refute them (in case of a debate) with the best rebuttal. jalaluddin muhammad bin ahmad al-mahalli and jalaluddin abdurrahman bin abi bakar assuyuti it is believed that their interpretation of the verse is very short and simple compared to other commentators. the meaning of the interpretation is as follows: "(call on) people, o muhammad (to the path of your lord), i.e., his religion (with wisdom) with the quran and (good advice), i.e. advice or good words (and debate them with the best way) such as calling people to allah with his verses and calling people to hujah" (muhammad & jalaluddin, 2003) jalaluddin al-mahalli and jalaluddin as-suyuti gave an understanding to the author that this verse is allah's command to the prophet muhammad to call people to the religion of allah (islam), by using the qur'an as a medium as well as the basis of the da'wah process that will be carried out which is done by the prophet muhammad. furthermore, in this verse, allah swt requires that in his da'wah, the messenger of allah adds good advice and conveys inappropriate words. in addition, the messenger of allah also debated them in the best way and invited them to the religion of allah. m. quraish shihab last, m. quraish's interpretation is used. the following is his interpretation and explanation related to surah an-nahl verse 125. "o prophet muhammad, call out that is to continue your efforts to call all that you can call to the path shown by your lord, namely the teachings of islam with wisdom (hikmah) and good teachings (mau'izhah hasanah) and rebut (jadil) those who reject or doubt the teachings of islam in the best way. those are the three ways of preaching that you should take when dealing with people of various ranks and tendencies; do not heed the ridicule, or the unfounded accusations of the polytheists and leave your affairs and theirs to allah, for indeed it is your lord who always guides and does well to you. he alone knows better than anyone who thinks he knows who has a depraved ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 41 soul so that he strays from his path, and he alone knows better those whose souls are healthy so that they get guidance". then he explained the words of hikmah (shihab, 2017). "the word hikmah, among other things, means the most important things, knowledge and deeds. it is the knowledge or action that is always true. hikmah is also defined as something which will bring greater benefit and convenience and prevent major or greater harm or difficu lty. this meaning is taken from the word hakamah, which means control because control prevents the animal/vehicle from going in an unwanted direction or wild. choosing the best and appropriate actions is the embodiment of hikmah. choosing the best and appropriate of two bad things is called hikmah, and the perpetrator is called an hakim (judge). thahir ibn 'asyur underlined that hikmah is the name of the collection of all speech or knowledge that improves human conditions and beliefs in a balanced way. tabataba'i quotes ar -raghib al-ashfahani, who briefly states that hikmah hits the truth based on knowledge and reason. thus, according to tabataba'i, hikmah is an argument that produces undoubted truth and contains neither weakness nor ambiguity". (shihab, 2017) the analysis of commentators' opinions regarding the an-nahl verse 125 based on the author's explanation of his interpretation, the author underlines that this verse was revealed as a command from allah swt to his messenger muhammad saw to continue his preaching process, calling on all humanity according to the ability of the prophet. so, in this case, allah swt limited the subject of the prophet's preaching only to what the proph et could afford, in which access to transportation and the sophistication of information and telecommunications technology at that time was not as advanced as they are today. furthermore, allah swt, in this verse, ordered rasulullah saw to invite people to the path that has been shown by allah swt, i.e. the teachings of islam. providing the best knowledge and example where the truth cannot be denied scientifically and intellectually does not have weaknesses and does not cause misunderstandings. in this case, the writer believes that the best knowledge and example quraish shihab means in his interpretation are the qur'an and as-sunnah. furthermore, allah swt, in this verse, instructs his messenger to call people to allah's religion by giving good teachings (mau'izhah hasanah) by delivering advice that touches the heart and directs it to goodness. in this case, he also believes that the delivery of his teaching must be accompanied by the experience and example of the person who conveys it. furthermore, in this verse, allah swt ordered the messenger of allah to refute (jadil) anyone who rejects or doubts the teachings of islam in the best way, namely by conducting discussions and providing arguments that are not broken by the opponent and delivered with soft and kind words and avoid ridicule and swearing, so that his opinion can be accepted by discussion partners (shihab, 2017). the three methods above are powerful strategies allah swt specifically designed to make it easy to preach and deal with humans of various characters. and the three methods above will also be a strategy in dealing with all obstacles, such as ridicule, unfounded accusations, and blasphemy, that will hinder the process of preaching the prophet muhammad. departing from the author's analysis of the opinions of commentators in interpreting the qur'an surah an-nahl verse 125, which the author has described above, the authors provide the following conclusions; first, this verse is a command that was sent down by allah swt to his messenger muhammad saw to invite mankind who he can invite to the path that allah swt has set for his creatures, namely the teachings of the religion of islam. second, allah swt designed and revealed the method that became the basis of the prophet's da'wah strategy as a guarantor of the success of his da'wah. third, all the results of the prophet's da'wah must surrender to allah swt as the giver of guidance. in the author's view, if we totally and deeply analyze the content of the verse, it is clear that the essence of the verse above is to invite people to change for the better, instil morality and cultivate wisdom ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 42 │ in living a life based on faith and piety to allah swt, carrying out all his commands and stay away from all his prohibitions. the essence of the letter an-nahl verse 125 above is the point contained in the purpose of islamic da'wah as we know it today. there is no fundamental difference in the general purpose of education as contained in the law of the republic of indonesia number 20 of 2003 concerning the national education system chapter ii article 3, with the aim of islamic da'wah (suharto, 2018). both lead to a change in educated behaviour or the object of da'wah for the better, as well as the transfer of knowledge beneficial for religious and social life to students or objects of da'wah. so it is suggested that we, as educational practitioners, u se the three methods contained in surah an-nahl verse 125, the methods that the creator created to ensure the success of the prophet's da'wah. the three methods contained in this letter are strategies designed by the cold hands of the creator, whose creations cannot be compared with the creations of his creatures. and its efficacy has been proven, and this method led islam to its golden age. departing from the explanation of the results of the author's research on the opinions of the commentators above, it can be drawn a common thread that the methods contained in surat an-nahl verse 125 are of three kinds, i.e. the hikmah, mau'izhah hasanah and wa jâdilhum billatî hiya ahsan methods or in short jadil method. the analysis of the expert interpretation of the educational methods contained in surah annahl verse 125 is based on the discipline of islamic education. the interpretation of the commentators is analyzed on the hikmah, mau'izhah, and jadil methods. hikmah method based on the opinion of shaykh abu bakar jabir al-jazairi (2003), it is concluded that hikmah refers to the use of al-quran and the wise word and has a clear argument to explain the truth in the arguments delivered. it can be observed from a'idh bin abdullah al-qarni's (2007) opinion that he interprets the hikmah in a good way and method in delivering the da'wah by using the appropriate and polite words to invite people into kindness based on the rules of al -quran and sunnah. then, it also tries to provide convenience to the object of da'wah and avoid making it difficult for them and introduce them to the method of reward and punishment that allah swt has set for his servants in the qur'an so that they are encouraged to do good and keep them away from doing what allah swt has forbidden. furthermore, the author analyzes the interpretation of abdu razaq al -mahdi in explaining the word hikmah. in interpreting wisdom, he quoted ibn jarir's opinion that what is meant by hikmah is something allah swt has revealed to the prophet muhammad in the form of the qur'an and sunnah (katsir, 2005). furthermore, it is considered that ahmad mushtofa al-maraghi (1974) interprets hikmah with arguments or words that have a strong basis and are accompanied by arguments that explain the truth and eliminate misunderstandings. then jalaluddin muhammad bin ahmad al-mahalli and jalaluddin abdurrahman bin abi bakr assuyuti interpreted hikmah with the qur'an. finally, the writer analyzes the interpretation of quraish shihab. he interprets hikmah by having a dialogue conveyed with words of wisdom according to the level of intelligence of the individual or group that is the object of da'wah. he also interpreted the word hikmah as the most important of all things, knowledge and deeds or knowledge and action that is true. ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 43 the author can formulate the principles of the hikmah method based on the analysis of islamic education sciences as follows: 1. the material presented has a strong scientific and religious basis, which is useful for students to bring great benefit and convenience and prevent the occurrence of great harm or difficulty. this goal is in line with the highest goal of islamic education, i.e. forming human beings, and the mandate of law no. 20 concerning the national education system chapter ii article 3 which reads; 2. "national education functions to develop capabilities and shape the character and civilization of a dignified nation in the context of educating the nation's life, aiming at developing the potential of students to become human beings who believe and have faith in god almighty, have a noble character, are healthy, knowledgeable, capable, creative, independent, and become a democratic and responsible citizen". 3. the selection of materials that follow the social, psychological, and scientific conditions of students is by the principles of islamic education proposed by ramayulis in his book of islamic education that islamic education is a dynamic education and must respond to the needs of students based on social change and development, as long as it does not contradict with islamic teachings. 4. the teacher must master the material that will be delivered to avoid misunderstandings, which result in the purpose of the material not being conveyed properly to students. this third principle is related to al-kanani's mandate (al-kanani, 1978) that teachers should use material/field of study that they master so that scientific harassment and giving material that will create misunderstanding does not occur. 5. the delivery of the material must be in a good manner and an appropriate language and easily understood by students, avoiding harsh language and hurting the students. as quraish shihab's interpretation explains, the delivery of material using appropriate language and manner will easily be received and understood by the students. the principle of applying the hikmah method is totally in line with the principle of implementing the national education existing in law number 20 of 2003 concerning the national education system, and the principle of islamic education stated by the expert on islamic education (daulay, 2019; syamsul et al., 2020). therefore, the possibility of applying the hikmah method in teaching practice is that it can be an alternative method that can be applied and synchronized with existing methods. as the implication of the hikmah method in islamic education, this method is suitable to synchronize with the lecture method because this method is the most widely used in islamic da'wah (hashim, hussien, & juperi, 2014; hussien, wahab, abd, & hashim, 2021). the lecture method is mostly used by educators in indonesia, so the implementation is easier. the educator can apply the hikmah method to select and deliver the material. mau'izhah hasanah method shaykh abu bakr jabir al-jazairi (2003) defines mau'izhah hasanah as lessons that come from the al-quran and are conveyed in good words. he further added that the content of the mau'izhah hasanah is advice, stories, parables, motivations, and intimidations found in the quran. furthermore, in interpreting the word mau'izhah hasanah, a'idh bin abdullah al-qarni interprets it briefly, i.e. advice delivered with polite words. ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 44 │ next, the interpretation of abdu razaq al-mahdi is examined in explaining mau'izhah hasanah. he defined the word mauidzah hasanah as a piece of advice or warning in the form of prohibition and stories stated in al-quran so that the students are afraid of the punishment from allah ta'ala. also, they are aware of following the commands of allah and avoiding all of his prohibitions. in the view of ahmad mushtofa al-maraghi, which the author has described in his theoretical study, the author sees that he interprets mau'izhah hasanah with zanni or abstract arguments, which can give satisfaction to ordinary people. furthermore, he argues that mau'izhah hasanah is an appeal conveyed to the object of da'wah as an invitation to carry out the shari'a that allah swt has outlined for his creatures through the revelation given to the prophet muhammad saw as well as he is giving lessons and warnings in his book, which later must be used as guidelines in living their lives. then he added that in applying mau'izhah hasanah, it is necessary to have continuous assistance and control in connection with human nature which cannot escape from mistakes. furthermore, jalaluddin al mahalli and jalaluddin as-suyuti interpret mau'izhah hasanah as advice or gentle words. furthermore, the author examines the explanation of quraish shihab in explaining the word mau'izhah hasanah. he argues that maui'zhah is to give advice and parables delivered with words that touch the soul and are adjusted to the level of knowledge of the object that is the target of da'wah or education. then he added that mau'izhah hasanah in his presentation is characterized by the word hasanah, in the sense that the speaker must use a kind and touching word. as for the application of mau'izhah hasanah, quraish shihab added that an educator must have an example and experience to successfully apply this method. the mau'izhah hasanah method based on the analysis of islamic education is as follows: 1. the material presented is in the form of advice, stories, parables, motivation, and intimidation contained in the qur'an. with the hope that motivation will grow in students to do good and the fear of doing bad will grow. 2. the delivery is required with soft and touching words to make it more acceptable to the object of da'wah. 3. it is necessary to have exemplary experience from the subject who will con vey the mau'izhah hasanah. because example and experience are characteristics of hasanah that characterize mau'izhah and are the key to the successful application of the method. as for the implications of the mau'izhah hasanah method, this method can be applied in guidance and counselling sessions as a curative or repressive measure given to students when a normative or procedural violation occurs. as for preventive measures, educators can insert a mau'izhah session in the form of messages and appeals at the end of each learning session as a continuous reminder, or it can also be done by every homeroom teacher in a homeroom teaching session so that in the hope of maximizing the effect of mau'izhah hasanah on the cognitive domain of students in the form of adequate knowledge about shawab (reward) and iqab (punishment) contained in the qur'an, and also the effect of mau'izhah hasanah on the affective domain of students in the form of the growth of the wisdom of life that leads to changes in students' lifestyles for the better. jadil method in analyzing the opinions of commentators on the jadil method, the author first analyzes the opinion of shaykh abu bakar jabir al-jazairi. according to him, "jadilhum billati hiya ahsan" is the art of ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 45 expressing opinions or giving objections, namely giving opinions in a good way and arguing in a better way that is better than others. he believes that jadil is a rebuttal that is conveyed in a good way and that there is no element of reproach, ridicule, and bad innuendo because such a rebuttal is more acceptable to discussion partners. furthermore, the interpretation of a'idh bin abdullah al-qarni is examined. he explained that the word jadil refers to arguing with the object that refuses an invitation or opinion from another using, delivering the ideas or responses politely and avoiding the harmful words that can hurt people, and also avoiding being arrogant in delivering opinions. regarding the researcher's point of view on the interpretation of abdu razaq al -mahdi, it is perceived that jadil is defined as debating or exchanging ideas conducted in a good manner using appropriate words. in defining the word jadil, he also correlates q.s. an-nahl verse 125 with q.s. al'ankabut verse 46, as the author has presented in his theoretical study. q.s. al 'ankabut verse 46 contains a prohibition to argue with the people of the book except in the best way and the wrongdoers. so in his opinion, al-mahdi limits the use of the nature of ahsan in limited manners to people who cooperate well with the da'wah process. on the other hand, the interpretation of jadil by ahmad mushtofa al-maraghi (1974) is made through conversation or debate that satisfies the opponents. opinion and denial must be delivered appropriately by using a strong fundamental argument so that the interlocutors can properly understand it. besides, a preacher must be able to retrain and forgive his opponents for their mistakes. moreover, jalaluddin al-mahalli and jalaluddin as-suyuti (2003) explained that jadil is defined as debating in a good manner, for instance, inviting people to follow the rules of allah with his verses and hujjah. it means that debating is done similarly when a preacher delivers the hikmah. finally, the author examines the interpretation of quraish shihab in defining jadil. he argues that the word jadilhum etymologically comes from the word jidal, which means discussion or delivery of evidence that can break the reasons and excuses that becom e partners in the conversation or discussion and make them unable to survive. whether the opinions expressed can be accepted only by the interlocutor or everyone. in interpreting the word jadil, he adds that the word jadil in surah an-nahl verse 125 is characterized by ahsan, which means "the best" and not just good. so jadil must be done best, namely with logic and subtle rhetoric, and avoid violence, swearing, and words that can hurt the heart. the author can formulate the principles of the so-called method based on the analysis of islamic education sciences as follows: 1. opinions expressed in discussions must have a clear rationale and strong and correct arguments to break the interlocutor's opinion. 2. opinions expressed in discussions must be conveyed in t he best way, with soft speech, clear delivery rhetoric, and using soft and polite language. 3. then a discussion person is required to maintain emotional stability in expressing his opinion so that he continues to express his opinion politely even though the other person contaminates his honour with ridicule, criticism, or words that hurt the heart. as for the implications of applying the jadil method in our education system, the principles of the jadil method will improve the existing discussion system. today's art of discussion has ignored the principles of courtesy and mutual respect in expressing opinions. so that later in applying the jadil method in the discussion, an educator first must explain and emphasize the actual principles of jadil or discussion. an educator must position himself as a supervisor and directly accompany the discussion. so that if there ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 46 │ is a violation of the principle of fairness in the discussion process, an educator can immediately warn their students. conclusion in the qur'an letter an-nahl verse 125, there are three kinds of educational methods: the method of hikmah, the method of mau'izhah hasanah and the method of jadil. then several interpretations of interpreters can be understood as follows: first, the method of hikmah is wise, gentle, polite words, delivered not angry or rudely, bringing benefit, and having arguments to explain the truth by the qur'an and the sunnah of the prophet. second, maui'dzah hasanah are lessons from the koran which contains advice, prohibitions, and recordings of various events that are delivered gently. third, jadil is a rebuttal or debate with a strong logical basis in science and religion that is conveyed in a good way, with gentle speech without any elements of reproach, ridicule, or bad satire. the author formulates the principles and implications of the methods contained in the letter annahl verse 125 based on the results of the analysis of islamic education sciences as follows, namely; first, the method of hikmah; the material presented has a strong scientific and religious basis, which is by the social, psychological, and scientific conditions of the students. in addition, the material giver must master the material to be delivered with good speech and polite language and easy to understand by students. the hikmah method implies that this method is very suitable to be synchronized with the lecture method. second is the mau'izhah hasanah method; the material presented is in the form of advice, stories, parables, motivation and intimidation contained in the qur'an, and delivered in soft and touching words requires exemplary experience from the subject who will convey the message. as for the implications of the mau'izhah hasanah method, this method can be applied in guidance and counselling sessions as a curative or repressive measure when there is a normative or procedural violation. as for preventive measures, educators can insert mau'izhah sessions as messages and appeals at the end of each learning session. the third is the jadil method; opinions expressed in fairness must have a clear rationale and strong and correct arguments and be conveyed in the best way so they can break the interlocutor's opinion. in addition, a supervisor is required to continue to maintain emotional stability in expre ssing opinions. as for the implications of applying the jadil method in our education system, the principles of the jadil method will improve the existing discussion system. references al-jazairi, a. b. j. (2003). aisiru al-tafsiri likalami al -aliyyi al-kabir juz iii. madinah: maktabatul ulum wal hikmah. al-kanani, b. i. j. (1978). tazkirah al-sam’i wa al-mutakallim fi adab al -alim wa al-mutallim. beirut: dar al-kutub. al-maraghi, ahmad mushtofa. (1974). tafsir al-maghari juz xiii. beirut: daar al-fikr. al-maraghi, ahmad musthafa. (1974). tafsir al-maraghi. mesir: syarikah maktabah wa matba’ah mushtafa al-bab al-halabi. al-qarni, a. bin a. (2007). tafsir al-muyassaru, juz ii. riyadh: maktabah obeka. arief, a. (2002). pengantar ilmu dan metodologi pendidikan islam. jakarta: ciputat pers. arifin, h. m. (2000). ilmu pendidikan islam: suatu tinjauan teoritis dan praktis berdasarkan pendekatan indesipliner (5th ed.). jakarta: bumi aksara. arikunto, s. (2011). prosedur penelitian (ed. rev.vi). jakarta: rineka cipta. badri, y., nasution, h., & bahtiar, e. (1995). hak azasi manusia dalam islam (2nd ed.). jakarta: pustak a firdaus. bourdieu, p., passeron, j.-c., & nice, r. (1977). education, society and culture. trans. richard nice. ijik, vol. 13 no. 1: 35-47 educational method in the quran : analysis of islamic education science surah an-nahl verse 125 muhammad syauqi mubarok et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 47 london: sage publications. collins, a. (1992). toward a design science of education. in new directions in educational technology (pp. 15–22). springer. daulay, h. h. p. (2019). pendidikan islam di indonesia: historis dan eksistensinya. prenada media. djumransjah, m. (2006). filsafat pendidikan (2nd ed.). malang: bayumedia publishing. hashim, r., hussien, s., & juperi, j. a. (2014). the hikmah (wisdom) program: a philosophical inquiry for the teaching of islamic education in malaysia. in muslim education in the 21st century (pp. 137– 153). routledge. hussien, s., wahab, m., abd, k., & hashim, r. 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(2018). transnational islamic education in indonesia: an ideological perspective. contemporary islam, 12(2), 101–122. sukmadinata, n. s. (2011). metode penelitian pendidikan. bandung: remaja rosdakarya. syamsul, h., muawanah, m., munifah, m., muhamad, s., endah kinarya, p., rofiqul, u., & hasan said, t. (2020). islamic education in supply chain sys tem by prioritizing manners as a success factor of millennial generation on socializing. int. j sup. chain. mgt, 9(2), 853–863. yamin, m. (2007). desain pembelajaran berbasis tingkat satuan pendidikan (1st ed.). jakarta: gaung persada press. about the author muhammad syauqi mubarok was born in garut on september 3rd, 1987. he has been working at institut teknologi garut (itg) since 2017. regarding his academic experience, syauqi graduated from islamic education at garut university (uniga) and continued h is masters degree in islamic education management study program at the same university. he is still in the process of studying for a doctoral program in the study program of islamic education at uin sunan gunung djati bandung. reski ramadhani is a postgraduate student in english education department at state islamic university sunan gunung djati bandung. he is also a master of humaniora in english linguistics from padjadjaran university since 2020. currently, he is working as a permanent lecturer at instit ut teknologi garut. he had been working as permanent lecturer at technic faculty focusing on english as specific purposes at institut teknologi garut since 2021. besides, he is also active in some associations such as masyarakat linguistik indonesia, linguistik fungsional sistemik, and forensik linguistik forum. he has also published many journal articles in national and international levels focusing on language teaching, pragmatics, forensic linguistics, and systemic functional linguistics. marissa was born in garut, desember 11th, 1984. she has been working at garut university (uniga) since 2022. regarding her academic experience, marissa graduated from accounting at garut university (uniga) and continued her masters degree in acounting study program at w idyatama university. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 9 no. 1: 35 40 * copyright (c) 2019 jagat rayana this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 10 november 2018; revised: 25 december 2018; accepted: 30 december 2018 hadits information about helping (completing) with something happened in the society jagat rayana pascasarjana uin sunan gunung djati bandung email : rayana1801@gmail.com abstract today, begging and begging for something that is considered normal is mainly used as a livelihood to meet their needs. this phenomenon continues to develop and has tools that can support its development. this study aims to look at the hadiths about begging and see the implications on social order, with content analysis methods and qualitative data type takhrij methods, namely data relating to authenticity, blasphemy, content and implications of hadith begging. the main source of data is the books of the hadith al-mashhadi al-ashliyah assisted with supporting data sources that produce the hadith about begging, namely marfu 'qauli haqiqi due to the words of rasulallah saw and including the hadith ahad mashhur because the raw is four at the beginning of thabaqah and subsequently accompanied by several narrators. the hadith asks for clear whereabouts and as a strict rebuke to all creatures of allah swt to avoid begging and encourage hard work and earn a living that is lawful to meet all their needs. keywords: hadith, begging, society introduction begging or begging when viewed in arabic, then taken from the word ( سأل) which means to ask, ( سول رجل ) which means people who often ask (beggars), and ( فقير) also called the requester (rohman, 2016). ask for help, charity, donations, both individuals or institutions. begging is synonymous with worn clothes that display improvised, the thing that encourages a person to beg is because it is easy and fast to get results, simply by reaching out to people to provide assistance or donations (daulay, 2017; suhendi, ramdhani, & irwansyah, 2018). the problem of poverty is a real thing in human life and is still homework for the whole world especially the indonesian people (saleh, riyanto, & mustaqim, 2014), in people's lives poverty is a social problem that can affect all aspects of human life and even the possibility of actions that occur contrary to social and religious norms (safitri, 2018). rasulullah saw recommends working and trying and eating from the results of his sweat (hr. bukhari) shahih bukhari, juz 3, p. 112. in this hadith rasulullah saw recommends working and trying because in islam it is mandatory, then every muslim is required to work and try to prosper this life. also, if it contains a suggestion to maintain self-respect and avoid the act of begging because islam as a noble religion has ordered not to do abject work. this has been exemplified by the prophets and apostles as they support themselves and their families by working hard as the us dawud was able to make armour, the us zakaria us as a wood seller, the intelligence and honesty of the prophet muhammad as a merchant, and it was done by his own hands. like, the words of rasulullah saw (hr. muslim, muslim saheeh, juz 8, p. 142, no. 2379) asking is permissible and permissible, but it can be interpreted here if someone in a state of not having anything at that time, in other words, namely in a state of urgency or very forced. so the act of https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol.9 no. 1: 35-40 hadits information about helping (completing) with something happened in the society jagat rayana issn 2302-9366 ( print ) issn 2302-9781 (online) 36 │ begging is said to be despicable if the work is in a state completely sufficient so that it will humble itself both in the eyes of humans and in the sight of allah swt in the hereafter (rayana, 2016). man in his life is free from trials and exams because trials and exams are sunnatullah, man will be tested in all the good things that he likes like health, wealth or what he does not enjoy in the form of poverty, poverty and so on. allah almighty says in the qur'an: "and surely we will give you a trial, with a little fear, hunger, lack of wealth, soul and fruit. and bring good news to those who are patient. (that is) those who, when afflicted, says: "inna lillaahi wa innaa ilaihi raaji'uun (qs al-baqarah (2) verse: 155-156)." this is certainly closely related to one's mentality, the culture of begging is a lazy mentality that expects something in an instant way (hardiyantina & sukardi, 2016), does not want to work hard and always expects from others. how would it be if this culture expanded among them, of course, this should be a serious concern for us together, not only the government, not only social services but all indonesian people have the responsibility to solve this problem. in this day and age, begging or begging is considered a normal thing and even some of them make it a livelihood to meet their needs even to collect wealth from the results of begging. beggars or begging is a disease in society or commonly referred to as social pathology. in the 19th and early 20th centuries, sociologists defined social pathology, which is all behaviour that is contrary to norms of goodness, local stability, patterns of simplicity, morals, property rights, solidarity, family, living in harmony, discipline, kindness, and formal law. what is meant by social problems are all forms of behaviour that violate community customs (and those customs are needed to ensure the welfare of living together)? social pathology can also be defined, namely the social situation which is considered by most members of the community as disturbing, undesirable, danger and harm to many people (sukardi, 2017). from the above phenomena, many factors encourage a person to become a beggar including: 1. factors of helplessness and poverty experienced by people who are experiencing economic hardship to meet the daily needs of their families. because indeed they do not have a fixed salary, routine benefits or other sources of life. and they don't have special skills that they can use to make money. 2. factors of economic difficulties that are being faced by people who have experienced substantial property losses, such as entrepreneurs who have been hit by bankruptcy or traders who have gone bankrupt. 3. factors that come suddenly such as having to pay a lot of debt to various parties without being able to pay it. 4. the factor of economic hardship that is not balanced between the daily income earned and the amount of income that must be spent to meet the needs of a large number of family members. as we have known, the beggar tackling by using administrative patterns alone without looking at and researching the factors that generate or encourage and cause the problem to become more effective, so that it can be effectively dealt with requires research and observing appropriate solutions to the solution (noviariza & sugandi, 2018 ). this is evidenced by the increasing number of beggars and increasing needs and high unemployment that has an impact on economic difficulties. therefore, an in-depth research is needed so that the response to the problem is right on target so that it is easy to overcome it. then it is necessary to further study and verify the hadith regarding the prohibition of begging. ijik, vol.9 no. 1: 35-40 hadits information about helping (completing) with something happened in the society jagat rayana issn 2302-9366 ( print ) issn 2302-9781 (online)) │ 37 research methods the method used in this study is the library research, content analysis and the method of takhrij. the library research method (library research) is carried out by collecting data contained in literature books, magazines, newspapers, seminar results and other materials related to the problem taken (ratna, 2010). this research was conducted by examining books and writings relating to the hadith about begging. the content analysis method is a research method that utilizes a set of procedures to draw authentic conclusions from a document or message that is carried out objectively and systematically. the method of takhrij is a special method used in examining the degree of quality of the hadith. the method of takhrij means the mention of the hadith with each of its sanad in the hadith sourcebook and explains its dignity according to the needs (maulana, 2016). data was collected using documentary studies (documentary). that is a data collection technique by collecting and analyzing documents both written, image and electronic. while the documents that have been obtained are then analyzed (analyzed), compared and integrated (synthesis) to form a systematic study. results and discussion tafhim and tathbiq problems the mushrooming of begging culture (begging) the law of begging is haram except that which is permissible as explained in the hadith of the prophet saw narrated from the friends of qabishah ibn mukhariq al-hilali radhiyallahu ‘anhu, he said: rasulullah sallallahu‘ alayhi wa sallam said: "o qabiishah! surely begging is not lawful, except for one of the three people: (1) someone who bears the debt of another person, he may beg until he repays it, then stops, (2) someone who has been struck by a disaster spends his wealth, he may beg until he gets the back of life, and (3) someone who is afflicted by the misery of a life so that there are three sensible people from his people saying, 'the fulan has been afflicted by the misery of life, he may beg for to get back of life requesting other than those three things, o qabishah! it is haram, and the person who eats it is eating haram (saheeh muslim, no. 1044; abu daud no. 1640). " but in reality, what happens in the community asking for (begging) is considered a normal thing and even used as a livelihood, this phenomenon continues to grow and has a variety of patterns and devices that can support its development, and this is all homework for all layers that must be overcome immediately. everyone agreed that the parties responsible for the problem of the phenomenon of begging had done a good job. they had made positive efforts in facing and overcoming the problem optimally. so that the problem of giving can go on in a form that is in line with the flow of progress that demands its existence in all fields of life. the obligation to work hard and correct any shortcomings of what we do so that in the future we can get better results. the task of dealing with beggars is not only on the shoulders of the government but it must be borne by all components of society according to the portion of their respective responsibilities. ijik, vol.9 no. 1: 35-40 hadits information about helping (completing) with something happened in the society jagat rayana issn 2302-9366 ( print ) issn 2302-9781 (online) 38 │ constraints in countermeasures in dealing with beggars, there are no doubt a lot of obstacles including the following: 1. the scope and phenomena of sudden begging. 2. like seasonal beggars, such as during ramadan, big events / celebrations, and so on 3. limited human resource capacity, which is not balanced with a large number of beggars and other problems that must be faced. 4. depletion of the energy of social institutions to arrest beggars, this kind of work is very heavy if there is no assistance or support from various facilities and infrastructure such as manpower, adequate allocation of funds, patrol cars to be used as transporters and so forth. 5. there is no concrete data about the number of poor people who are forced to beg and the number of poor people who are hesitant to beg because of the consideration of religious values, social norms and traditions. 6. the ineffectiveness of administrative efforts whose role is only focused on the matter of the prohibition without any problem solution. 7. in dealing with beggars, officers face obstacles while working in the field, when they want to arrest beggars, due to the lack of awareness of some members of the community and their understanding of the objectives of the arrest attempt, some publics openly obstruct arrest. 8. some community members feel sorry for those who ask because they cannot bear to see the appearance of a beggar without proving the truth. muslim society is responsible for the lost individuals, one is obliged to recognize poor people, starting from relatives and neighbours around him to the level of poor people in his country. when giving help, one must examine the circumstances of the people who need it. islam encourages the community to provide compulsory assistance to the weak of the poor who need it. that is through zakat in the form of money or crops, livestock and others. likewise, they must issue zakat fitri and sacrifice on the feast, allah swt said: "cleanse and purify them and pray for them. verily, your prayers (become) peace of mind for them. and allah is heard again, all-knowing (qs al-taubah (9) verse: 103). " islam also recommends investing in kindness by giving as much sadaqah as possible, as well as helping the weak and the poor who are in dire need of help allah says: "o you who believe, spend (in the way of allah) a portion of the fortune that we have given you before the day comes that day no more buying and no more sharia. and disbelievers that are the wrongdoers. (surat al-baqarah (2) verse: 254). " the solution to realize the desired results in overcoming the phenomenon of begging that is rife in the community must be research or analyze this problem. for fake beggars who are caught begging again, sanctions must be given to discourage them and not repeat them. however, there must be officers who conduct surveillance and arrest to facilitate efforts to overcome them by the degree of the problem and its scope. for beggars from groups of poor people consisting of children and parents who are caught, it is necessary to get the services of social foundations and include them because they need and do not have families to care for them. for beggars from other poor groups can find jobs for those who are by their abilities and skills and expertise (jawas, 2018). besides that, it is also necessary to provide guidance and their education especially moral education so that they can know and understand begging that is allowed and which is not allowed in religion and explain that the act is a despicable and despicable act which is forbidden by religion. ijik, vol.9 no. 1: 35-40 hadits information about helping (completing) with something happened in the society jagat rayana issn 2302-9366 ( print ) issn 2302-9781 (online)) │ 39 implications of the hadith about requesting (begging) with amaliyah that occurs in the community since ancient times until now the practice of begging is a real phenomenon amid the community and not endless in tackling it even the practice of begging has become a profession to meet the necessities of life. in today's time's begging (begging) is considered a normal thing and even used as a livelihood, the phenomenon continues to grow and has a variety of patterns and devices that can support its development. therefore, the hadith prohibits begging (begging) that the author has discussed is a clear and real hujjah regarding the prohibition and contempt of the practice of begging without haq or out of the provisions that have been explained by the shari'ah as has been confirmed in the words of the prophet saw in the hadith of qabishah. from the hadith above it is clear beyond the stipulations that he has mentioned that the case of the practice of begging is behaviour that is not justified in shari'ah. one thing that must be known together that begging is an insult that should be avoided. the obligation for a muslim and generally for all humans is always trying to find the gift of god and the permissible fortune to meet their needs. because the best food is produced by his efforts it is the sunnah of the prophets and apostles as explained in the words of the prophet saw: "from mikdam radiyallahu‘ anhu rasulallah saw said: it is not a person who eats a food that is better than the work of his own hands and indeed the prophet daud ‘alaihi greetings eat from the results of his handwork (rayana, 2016)." in the hadith about the prohibition of asking (begging) to give a very big lesson as a solution in overcoming the phenomenon of begging practices that are mushrooming in the community, so it is expected for a muslim who obeys allah swt and his apostles should pay attention and take wisdom from the prohibition of the hadith. begging is a joint responsibility of all people if understood objectively the phenomenon is expected to encourage to be fair and wise as a form of accountability before god and his apostles and the community. however, beggars are a group that has the rights that must be fulfilled to realize social solidarity, especially the authorities who are obliged to resolve their problems completely. if it does not have the ability or opportunity to overcome the problem, it can at least inspire those who are able and have the opportunity to overcome it by giving the rights of the weak. conclusion the phenomenon that occurs in society will be the rise of fake beggars who are troubling the community with a variety of different patterns and ways to attract sympathy so that people sympathize with it, with. the existence of this hadith is a strong warning against them so they are reluctant to practice, indirectly this hadith inspires those who have the wealth to give away some of their wealth to those who are unable references daulay, s. (2017). konsep hadis tentang meminta-minta. at-tahdis: journal of hadith studies, 1(2). hardiyantina, r., & sukardi, s. (2016). studi etnografi perilaku pengemis masyarakat desa pragaan daya kabupaten sumenep. publisia: jurnal ilmu administrasi publik, 1(1). jawas, y. bin a. q. (2018). hukum lagu, musik, dan nasyid. bogor: pustaka at-taqwa. maulana, l. (2016). periodesasi perkembangan studi hadits (dari tradisi lisan/tulisan hingga berbasis digital). esensia: jurnal ilmu-ilmu ushuluddin, 17(1), 111–123. ijik, vol.9 no. 1: 35-40 hadits information about helping (completing) with something happened in the society jagat rayana issn 2302-9366 ( print ) issn 2302-9781 (online) 40 │ noviariza, i., & sugandi, s. w. w. (2018). upaya satuan polisi pamong praja kota samarinda dalam menanggulangi gelandangan dan pengemis melalui komunikasi persuasif di kota samarinda. ejournal ilmu komunikasi, 6(3). ratna, n. k. 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(2017). pendidikan nilai; mengatasi degradasi moral keluarga. prosiding seminar nasional pendidikan fkip, 1(2). kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah1*,hadi nuramin2, dede wahyudin3 1fakultas syari’ah unisba 2uin sunan gunung djati bandung 3isif cirebon * corresponding author e-mail:shinduirwansyah@gmail.com abstract the purpose of this study is to explore the purpose of carrying out the rituals of ngabungbangand increase the local wisdom of sundanese people, especiallythe people of cihideung. this research uses descriptive qualitative methods, data collection techniques used are observation, interviews, document studies, literature studies, namely by investigating and covering the analysis and interpretation of data to conclusions based on research. humans basically have bad traits which must be cleaned in order to bring kindness, peace and comfort to other beings. cihideung residents believe that spirits and spirits who occupy their place can give good or bad. ngabungbangis silent outside the buildingby staying up all night especially in the sacred place of the full moon calendar which is usually done on the fourteenth of the month of mulud because in this month the birth of the prophet muhammad saw. the mosque. the mourning ritual is still carried on from generation to generation which mediates the people of cihideung to rid themselves of bad traits, stayaway from reinforcements in order to get good and be kept awayfrom the ugliness that befalls them when living life, and respecttheir spirits with media used as media symbol in ritual. the media in this ritual are offerings for the karuhun which consist of: gapar mulud, gapar kabulan, nyimbel red and white porridge, bitter coffee, brown sugar, milk, and clear water, salt, rice cone, rice and money. keywords: culture, ritual, ngabungbang, cihideung introduction humans, societyandculturearedialectically related. the threesideby side andcoincide create and eliminate each other, all three together to create a relationship of meaning. their existence cannot be independent without being related to others. in that relationship, each experiences a loss of himself in a moment and then can reappear in another moment. the moment of externalization is the moment that encouragespeople to havethe ability to expressthemselves by building their world. throughthismoment too, society becomesa realitycreatedby humans (kahmad, 2011). culture isthepowerof mindintheform of creativity, intention andtaste, whilecultureis theresult of creativity, intention, and taste (afrianti, 2019). according to the science of cultural anthropology is the whole system of ideas, actions andresults of human work in the contextof community life that belongs to the human self by learning (ghani, 2019). as quoted by koentjaraningrat that leslie white believes human behavior begins with the use of symbols (koentjaraningrat, 1990). art, religion and money involve the use of symbols. for sundanesepeople, islam is aninseparable part of life, because for them to embrace islam is like studying their own culture. this happened because of the similarity of the islamic religion with the sundanese character that existed at that time. according to dadang kahmad, there are two things that * copyright (c) 2020 shindu irwansyah et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: may 05, 2020; revised: july 29, 2020; accepted: july 31, 2020 http://journal.uinsgd.ac.id/index.php/ijik mailto:shinduirwansyah@gmail.com https://creativecommons.org/licenses/by-sa/4.0/ international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin cause islam to be easilyacceptedby sundanese people. first, the teachings of islam (islamic teaching) are considered not complex even relatively simple so that they can be easily accepted and compatible with sundaneseculture which is also simple. the teachings on the creed, worship and moralsin islam arevery much in accordancewiththedynamicsundanesesoul. second, theoriginalculturewhichis the"wrap" of islam is eastern culturethatis familiar to sundanesepeople (kahmad, 2011). religionisa patternof actionthat is something that livesinhumanbeingsthatappearsin their daily lives. herereligionis consideredas part of thecultural system (archer & elder-vass, 2012). as quoted by nur syam, that ignaz argues thattherelationshipbetweenthe patternfor andthepatternof the action lies in the symbol system thatallowsthemeaning to becarriedout (syam, 2005). according to durkheim the sacred or sacred is something different from the profane, the sacred includes beliefs, myths, dogmas that express representations or representational systems in which the sacred nature contains forces symbolized by interrelation with the profane (petrof, 2015). religion, according to durkheim, is a unity of belief and certain practices towards something sacred, such beliefs and practices unite the morals of a community called worshipers or the church. belief in this sense are expressions that declare the sacred, while the practices (rites) of rules that determine how someone behavestowards the presence of holy objects (mufid, 2006). the symbols brought by the religion in turn give a certain motivation and mood to the people of the religion. motivation and mood are long-lasting, pervasive, comprehensive andstronglyembeddedinhumans. in otherwords, symbols broughtby religion cause peopleto "feelsomething" andwant to "do something" (riis & woodhead, 2010). according to koentjaraningrat that nature is a place where natural phenomena and events are considered by humans as a place of strength that exceeds the power that has been known to humans in the environment which is called the theory of extraordinary and supernaturalistic forces (koentjaraningrat, 1990). religion that is believed by the community can be part of the existing value system in theculture of the community. this valuesystem willbe thedriving force and thedriving force and controller for the actions of members of the community, so that religious individuals are considered as part of their way of life in living their lives. the norms and values are symbolically displayed through demonstrationsin theform of ceremonies performed by the community. so thattheceremony awakens a sense of security for residents in their environment, and can also be used as a handle in daily behavior (ismail, 2012). the majority of the people of cihideung work as ornamental plant farmers and are muslim but still believein supernatural powers thathave a great influenceon themselves and the environment. they understandthat theuniverse is occupied by spirits and supernatural powersthatcan bring good or bad. water is sacred to them andimportantbecausetheirlivesareverydependent on the water source. from here they thenholdrituals to get the purposetheywantsuchas to honor, be gratefulfor, and ask for the salvation of the spirits of their ancestorswho havecontributed. many ritualsarerelatedto the life cycle or refuse reinforcements, where they contain elements that are not from the religion of islam itself but are associated withlocalbeliefs. the belief system thatis still livedby the cihideung community functions to regulate attitudes and value systems of life, so that elements of religion and elements of original belief (customs) are mutually integrated (wibowo, 2019). this is unique to bestudiedbecausein themidstof modern life they are still usingit ingetting their life goals by performing rituals that are believed to be primitive by the ancients. one of the rituals performed by the cihideung community is thengabungbang ritual. this ritual is foundin severalregions in west java, but there are unique differences with the ngabungbang rituals performed in the cihideung area. therefore, theauthors areinterestedinresearching more aboutthe ritualof ngabungbang associated issn 2302-9781 (online) │ 85 international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin with themeaning, meaning, symbolscontainedin the ritualof ngabungbang, thefunctionof theirlives, and so on. some researches related to local wisdom havebeencarried outby previous researchers, including research on the rituals of ngabungbang. this research was conducted by galih nalurita and tati narawati (2010) in different places, namely batulawang banjar area with the theme of the function of ronggeng ibing in the ngabungbang ceremony in batulawang village, kota banjar, and the focus of the research raised by thesetwo writersis the realm of art about theaesthetic value of ronggengin the ngabungbang ceremony, while the research i conducted in this article is related to the sociological realm. lina herlinawati (2011) conducted research in the cihideung area, this study discusses cleaning and maintaining water sources that are a source of life for the people of cihideung. the difference of this research with previousresearchtalksabouttheritualsof ngabungbangassociatedwiththebirthday of the prophet muhammad in terms of time and the differences in performing rituals and interpreting ngabungbang itself. methodology the research used is descriptive, descriptive research is research aimed at describing the phenomena or events in the form, activities, characteristics, relationships, security, similarities and changes that are natural or made in a state that is and the impact that occurs between one event or phenomenon with another (sugiyono, 2013) . in other words descriptive research seeks to explain the phenomenathatoccurin thefieldnamely about thestructure, conditions and proceduresfor carrying out the rituals of ngabungbang. the location of this research is in cihideung village, parongpong district. qualitativemethod, whichis a method used to investigateand solve problems thatare not limited to the collectionandcompilationof data, butincludestheanalysis and interpretationof data to conclusions based on research. the purposeof this study is to explore the purposeof carryingout therituals of ngabungbangand increase the local wisdom of sundanese people, especially the people of cihideung. the scope of this research is related to the scope of the material, namely all matters related to the name of the ceremony, the purposeandpurpose, thetime, the places wherethe ritual is performed, thetoolsin the ceremony, as well as thepeoplewho carryout the ceremony, thecourseof the ritual, restrictions restrictions thatmust be obeyed aswell asthemeaning containedin ritualsymbols. data collectiontechniques usedare by 1. observation, where researchersare directly involved with the peopleobservedor usedas researchsources. this observationactivitywas started by the researcher on november 20, 2017. in this case the researcher witnessed the ritual of mourning by conducting interviews with alah aling as he was in the village of cihideung kec. parongpong district west bandung. after observing the researchers found problems about the activities and meaning of the ngabungbang ritual. 2. interview, the interview used in this study uses unstructured interviews based on the broad outlineof the questionsraisedby theinterviewees. 3. document studies, in thisstudy researcherscollected documents in the form of photos, videos, audio related to ngabungbang rituals. 4. literature study, this study is obtained through the existing literature in books, scientific works, research results, written sources bothprint andelectronic. 86 │ issn 2302-9781 (online) international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin results and discussion state and village of cihideung community the name cihideung comes from the word caina hideung (sundanese) which means the water is black. in thepastpeople intheareahadyellowteethbecause of caina peureu (cainahaseum, kesed) from the center of thewater(in ciburial). thedevelopmentof the populationis also growingwith the opening of land for settlements. as a fertile high / mountainous area, the potential of water and water resources owned are rivers and springs with a large discharge respectively. both of these resources are used by residents to meet their agricultural needs and daily life. cihideung village has a population of 12,912 people, consisting of 6,150 men and 6,762 women. all of them are divided into 4,258 households. from the number and area, it can be seen the population density per km, which is 344 people. in accordance with the state of the natural environment, the majority of the residents of cihideung village are farmers. (cihideung village and village development data, 2009). from thesedata, it appears thatthemajority of the populationuses springs intheirarea to fulfill their daily needs. so famous is the ornamental plant of cihideung that it has become one of the popular tourist destinations in west bandung regency; for thepeopleof cihideung village, it wasa gift from the creator. because most of their lives are generated from natural resources, many important insights are always transmitted hereditary in maintaining the stability of nature through plants and water, as said by abah aling. "old-fashioned, elegant, makesense, engeoge makes sense, butthe sensearrives, makes sense, too pretentious," read the battle (bitter melon, jagong, boled, chilli, ignorant) "kahayangna kumaha, where ayana, naah daharna goods. piren cenah god god tea nyiptakeun heaven jeung bumi tea, read sabaraha tens of forms of dahareun and so sabab keur enjoyment of urang inhalation. tina maca's eyes are in the seagrass in bukukeun tea, you can have books, even as a result of your discipline (major / study program). for example urak melak seedlings, jleug we dina jero taneuh huwi tea, timana eta tea must not be the cause of god, pomping ngalanggar kgal ngalanggar kana parent of god, mother parentahna must be run ". interview with abah aling (elders in cihideung village, parongpong district, west bandung regency) 20 november 2017." the condition of the community and the cihideung area has changed a lot since the tourism sites were built up. manyof the peoplesold theirland just to buy materialfor the sakeof their craving, so that many of the people who now only become agricultural laborers are no longer landowners. this understanding continues to be given by abah alingto thefamilyso that they continueto maintain theplant as a concept of affection for theiroffspring so thatthey canstill live properly. "beautiful ayeunamah loba, so i use mind / science, saeutik and i make a sense of feeling, feelgood, and be old-fashioned like a ge geun manunteunaneed urang, so sanajan outsidetheehhhsiungna deui we, da hakan sugging at me, it means that it is defective ge apaleun mun manusa tea needs urang, so sanajan outside the ehhh siungna deui we, da hayang ngugemake use anu meaningful , but kiwari mah bisabab rasana less, mangka sakali outsideof tea paehwe. intheeraof kiwari mah pamahamana, teawas blocked outsideof tea, so we were mundedes untilkahandapnage paeh, da apaleun mun urang become deui moal benefits. interview with abah aling (elders in cihideung village, parongpong district, west bandung regency) 20 november 2017 " religious system and community social life cihideung village residentswho havea belief system inheritedfrom theirancestors, havetheir own views aboutthe concepts of natureand humans. nature, intheconceptof cosmology, theyaredivided into issn 2302-9781 (online) │ 87 international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin two, namelythe naturalworldandthesupernatural. thenatural world or real world isinhabitedby living things, suchas humans, animals, plants, including tangibleobjects thatcan be seen. the supernatural is a realm thatis inhabited byspirits suchas thespiritsof karuhun, jinn, demons, andghostsor dedemites. in addition they also believe in the existence of holy spirits that control certain places and objects that are closely relatedto humanlife, suchas those thatinhabitthe sirawan bangawan namely mrs. inang saketi, dayang sumbi, mrs. lametan, eyang prabu susuk tunggal, eyang putih, and others. (patanjala journal, vol. 3, june 2011). accordingto theirbeliefs, humans canmakecontactand establishcommunicationwiththespirits above. likethespiritsof the ancestors who could beinvitedto ask for help. on thecontrary, thespirits of the ancestors canbringdisaster intheform of disaster and disasterfor them, if the prohibitionis violated that is why, residents always maintain their relationship with the ancestral spirit through various traditionalrituals thatare routinely carriedout. ritual activities inthe form of traditional ceremonies are held at certaintimesandroutinely carriedout is for the sake of ensuringthecomplianceof the citizens of social institutions. theforms of theceremony appear inaddition to the beliefin the creatorand the belief in the existence of an unseen world. unseen world that is difficult to reach human reason, occupied by spirits whose strength can be useful or cause disaster or disaster. spirits can be good spirits, evil spirits, ghosts, jinn. good spirits include spirits of ancestors / ancestors or karuhun. in addition to carrying out traditional ceremonies intended to ask for blessings to the unseen, also to establish good relations so as not to disturb them. (patanjala journal, vol. 3, june 2011). accordingto dhanavony, seeing rituals in fourcategories 1) the actof magicis associatedwiththe use of materials thatwork becauseof mysticalpower. 2)religious actions, ancestral cultsalso do thesame thing in a mystical way. 3) constitutive rituals which express or change social relations by referring to mysticalnotions, thespecificationsof this methodareclearer. 4) factitiveritualassociated withincreased productivity, strengthor purificationandprotection, othertermsarerelatedto the problem of increasing welfare(ahimsa-putra, 2012). accordingto koentjaraningratritual is a procedurein a ceremony or a sacred act carried out by a group of religious people. this activity is marked by the existence of various elements and components, namely the time, the places where the ceremony is performed, the tools in the ceremony, as well as the people who run the ceremony (koentjaraningrat, 1990). rituals or rites are performed with the aim of gettinga lot of blessingsor fortunefrom a job. likea ceremony rejecting reinforcements andceremonies becauseof changes or cycles inhuman lifesuchas birth, marriage, anddeath. ngabungbang comes from the words "nga" and "bungbang". "nga" means to exclude or unite. "bungbang" meansto disposeor clean. whichmeans, ngabungbang is a sacred bath withthe intention to unite the creativity, taste, andintentionto getridof all the badbehaviorboth physicallyandmentally. ngabungbang rituals humans basically have bad qualities that must be cleansed in order to bring good, peace and comfort to otherbeings. thegood that someonehasleft forothers willhave abiginfluencewhenthe good person has died, one of the formsof gratitude doneby thepeopleof cihideungfor the karahun-kahurun who have given and left goodness to their descendants by performing rituals to honor these karuhun. becauseaccording to theirbeliefs spirits and spirits who occupy their placecan givegood or bad. so this ritualof mourning aims to be a watchfor thepeopleof cihideungto rid themselves of bad traits, in order to get good and be kept away from the bad things that happen to them when they live their lives, and to respecttheirspirits. 88 │ issn 2302-9781 (online) international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin ngabungbangis silentoutside the buildingwith stayingup allnightespeciallyin a sacred place on the full moon calendar which is usually doneon the month of mulud. thisritualis performed in themonth of mulud by thepeopleof cihideungbecausein themonthof the birthof the prophet muhammad saw as a holy personpurifiedby the most holy andalso as rahmatanlil'alamin, from here thecommunity made the mulud month a moment to cleanse themselves, stay away from reinforcements, and honoring his spiritswith mediathatwereused assymbols inrituals. thisritualis performedoncea yearon the 14th of mulud, whichis technically performedat nightafter theeveningprayer untildawn. place of implementation pancuran 12 is a source of water that never dries even though there is a long dry season, so that more local people use it as daily necessities such as for drinking water, washing clothes, containers, mosques and so on, andeven a source of waterfor adjoining villages like the village of cigugur duringthe dry season bybeingsuckedup witha dieselengine ina car and the waterneverdries. "accordingto the shower" as a childaround theyear 65 has been used by the community so that its existencehas alwaysexisted. thelandandthefountain 12 areprivatelyowned, haji mulya andbu haji eneng, who are the richestpeoplein cihideungand are nowbequeathedto theirchildren. the fountain comes out on its own without being made by human hands. according to him, there are several names of showers in answerarat such as shower 8, shower 7 and shower 12, meaning it means that 8 returns to tofu, 7 returns to the day, and 12 returns to the moon. now there are changes inshower 12 where the water thatcomesout throughthespringis accommodatedusing a large tub made of walls, then made 12 showers made of iron so that water flows from the tub when used by residents, aswellas 3 righthand showerused by mentakenfrom a largetub through the front of the canopy, now thecanopy has also beenturnedinto a buildingmade of walls andno longer standingon water. thereis somethingdifferentin every waterthatcomes outof the shower 12 even though it comes from one sourceof waterand one basin, according to him, theshower of lontong lontong is niceto see an wetan tinarasana. the tipof the kulon becausethe water coming from the shower next to the wetan feels bland and sour ”. interview with abah aling (elders in cihideung village, parongpong subdistrict, west bandung regency) 20 november 2017. forpeople outside of theshower 12 is sacred, so it oftengetsvisitorsreadingprayers before bathing. according to ema abah's wife, it isconsidered normalbecausethe name is "endeavorto kedah kakesangan tea, sabab according to elderskapungkur pami ihtiarkedahnu ismoremeh kakesangan". accordingto the newcomers why they came to the fountain 12 because they got the advice or instructions to come there. interview with ema, wife of abah aling (elder in cihideung village, parongpong district, west bandung regency) 20 november 2017." besidesbeingusedfor theneeds of this place, it isalso usedasa ritualplaceto getblessings orideals from visitors who come, so for virgins thereis an aim to quickly geta mateby bathingin the middle of the night thenproceedwiththemidnightprayer and dhikrin the canopyandetc. there is also the experience of people who bathe when the shower waterflowsandtouches theback feels like coconutwater, leeur or water so that the flow over the back that runs smoothly. ngabungbang at home abah is currently being held in a largefamily home whereevery familymembercooks a yellowriceconeandis takento theplace of the family elders where there gather all family members, ranging from uyut, grandfather nanek, children, grandchildren andother siblings. "according to the ema's narrative" baheula mah mengabungbang tea swung in the midst of the elders of the family terrace in 7 sourcesof cai fountain, sabab ayeuna mah tos inical may have hiji deui nyaeta shower 12 "(interview with ema wife abah aling (elders in cihideung village, parongpong district, west bandung regency) 20 november 2017 ” issn 2302-9781 (online) │ 89 international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin according to the explanation above, the place to hold the ngabungbang ritual in cihideung was different from what was donenow. whereas atpresent theritualis only performed inthe homes of elders of each familyandalso in the mosque. figure 1. homes and mosque in the past thengabungbangwascarriedoutat thevillageelders' house, because the late elders left the cultural heritage of the ngabungbang ritual and the ngabungbang was moved to the mosque. in the readingof prayerscalledmuludprayers mustbe read throughthetext even though someonewho reads it has memorizedor catalarzed. this is intended to avoidforgetting and missedreading, it isin thisannual activitythathe wants to introducehisdescendants abouttheculture of mourning. "abahsaid" mangkasatungtung abahmahstillinhaledmahmoal ngalengitkeun karuhuntraditions, jeung etaoge nu i abah dugikeunkakaturunan abahsadayanatong untilmohokeun, wayahnaurangmah kudu tradition is guarded, because our goals are all the same in the end of heaven, daah breathe in the world mahkumahaurang intheworld, pami katingalnatiduniamahurangtea inthe graveyardof heaven, but in essence i ngarencangan hisuretacharityactivities inthe world, thenfor abahliving in the grave of mah ludengteukeeungeun (muttaqien, 2019). dina's eyesareinhaledmah tong bogageregesfried batureven thoughthank 90 │ issn 2302-9781 (online) international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin god dahahah, never mind thefree, wedon't wantto hate hatebatur will definitely bale megusti. interview with abah aling(elders in cihideung village, parongpong district, west bandung regency) 20 november 2017 " carrying out the ritual in organizing this ritual related to the time and place determined by the elders of each family, specifically thetime isseen through the sundanese datecount, theninformedto all members of his family to prepareeverythingneeded in theritual process later. themedia thatmust be prepared by eachsmall family memberis cone with side dishes andwater thathas been sprinkledwithcolorful flowers. from this, every smallfamily sincethe morning of the 14th muludtheyhave been busy to make themedia which isa conditionfor theimplementation of theritual. other mediain this ritual are offerings for thekaruhunconsistingof pait coffee, kawung sugar, cai herang, rujakeun, cai bodas, beas, artos, uyah, bodas porridgejeung porur beureum, heirloomsthatwillbe flush, vehicle keys whichare themeans for lookingfor life, yasinbook, andmuludprayer that mustberead through the text even if someone who reads it has memorized it. this intends to avoid forgetting and missed reading. figure 2. ritual media in this ritual there iswhatis called themuludgapand the kabulangap. gapar mulud is a procession where peoplebreak the cone-shapedricecone tipwhich means thatwe arealwaysin good health, while the kabulan gapis a pieceof the cone-tip and thensomeone is recommendedto takea little eventhough only threegrainsof rice, butshouldup sakeupeulwhich is thenusedup / smokedandeatenso that it enters the throat without chewing and breathing, this is intended to gainintelligence. the offerings areofferedto the brothers who according to them arenot theessenceof theofferings given butthe essenceof the offerings thatwill be enjoyedby the spirits of theancestors. the course of the ritual on the day of implementation beforesunset, small family membersstartarriving untiltheevening time, they bring the whole family members starting from husband and wife and children, even close neighbors are also participating. they began to arrive by bringing yellow rice cone with side dishes that differ depending onthewishesof eachfamily, and also carrying a container filledwithwater thathasbeen sprinkled by flowers. the key to the vehicleownedby eachfamilymemberis put into thewaterthat has been sprinkled with the flower. all ritual media are stored in a large family crowd. yellow rice stacks should beclosedand shouldonly be openedwhenthereis a specialprayerreadby extendedfamilyelders. issn 2302-9781 (online) │ 91 international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin figure 3. family after all gathered, thenthe elder as theelders gavea lectureand the purpose of the ngabungbang ritual, then continued with the reading of the tawasul which is praying for the pious people and the dignitaries they respect, then all members present read the yasin, then recite the prayer beads, tahmid, takbir, tahlil, andblessings to theprophettogether, then endedwitha special prayer readbyfamily elders, when the prayerswerereadup to the sentence gapar muludall the families presentwerescrambling to break thetipof the coneclosestto thesitting position, thentheelder continuedhisprayer and atthetime of reading untilthe sentenceis filled with kabulan, all family memberstakea mouthful of gapud muludan which is thensucked andthen swallowedby holding theirbreath. after the ritual, the program will continue with the meal of food brought by each family, and is allowed to takedishesfrom other families asa form of sharing. next they talk to each otherina freecontext not related to ritual. the water that has been prayed for is then brought to their respective homes, then the water is usedin a bath. "how to bathe ngabungbang that is done at the same time at 12 pm if not possible then in the morning by pouringwater 3 times onthe headby reading the allahuakbarbismillahon eachsplash, this is almost the same as a person who tawaf when he gets to the pillars of hajar aswad and harmonious yamani say allahuakbar bismillah, while the amount of 3 times splash equated like a person who performs ablution with 3 times on each member of ablution, which then is not dried using a towel, meaning that barakawater absorbs into thebody. interviewwith abah aling (elders in cihideung village, parongpong subdistrict, west bandung regency) december 1, 2017. thething felt by ema when bathing with mulud flowers felt something different like cai na the nyecep, and the word abah "pretentious ngagurubuk munmymother cai eta the". theageof theflowercaiwas brought to the shower so that the residents bathed there and specifically for the girls and virgins they went around bathing in 7 water springs, 12 showers, cai tapering, mapena showers, parmi showers, ciguruwung showers, ciawitali springs, cai kwutu cai intended so that they are safe and quickly get a mate. anotherritualperformed isnyimbei which isto bathe heirlooms suchas sword dagger etc. which are now replaced with vehicle keys. next is the gap and kabulan ritual of ngabungbang in the sun to dry, then sprinkled around the house, according to customary understanding it servesto avoid thedistress of naturaldisasters such as lingsor, rain, flood, fire and so forth. interview with ema, wife of abah aling (elder in cihideung village, parongpong district, west bandung regency) 1 december 2017 " 92 │ issn 2302-9781 (online) international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin the meaning contained in the ritual element the elements that exist in the ngabungbang ritual are symbols, the point is that in the ritual elementsthereis a noblevalue of local wisdom whichis usedas a guideline of life outlook so thatwe are not wrong in moving. the following elements in theceremony thathave meaning, namely: gaparmulud, kabar gap, nyimbel bubur beureum jeung bodas, coffee pait, kawung sugar, milk, jeung cai asak herang 'bittercoffee, brown sugar, milk, andclearboiledwater' , uyah 'salt', tumpeng 'nasi tumpeng', beasjeung money 'riceandmoney'. conclusion to respond to the ups and downs of state recognition of adherents of indigenous religions. followers of belief in god almighty endeavor in various ways to defend the teachings of their ancestors. no exception, followers of the djawa sunda religion in kuningan cigugur. they seek to build innovative and creativestrategies thatmorph into newforms (prospectors), defendfor the stability of the existence of the organization (defenders), deal with internal consolidation ways to find the organization's safe position (analyzers), or are forced to succumb because of external threats or pressures and no power to fight it (reactors). from someof theefforts describedearlier, it canbe analyzed that adherentsof madrais can be categorizedas organizations with prospectorsanddefenders. althoughinsome partsalso included types of analyzers and reactors. the affiliation of ads / packu / akur with government and non government organizations (bkki, director general of bhk, aman, icrp, anbti) proves that those who adhere to the teachings of madrais are categorized as defenders, meaning to survive by joining other organizations for organizational stability. besides organizing the ceren seren taun ceremony, which is intendedto maintain theexistence of theorganization, it also includesthe category of defenders. asfor the establishmentof the tri mulya foundation, the change in thename of theorganizationfrom ads to packu then became akur, and the "struggle" of paseban from catholicism, in thiscase, enteredtheprospector's type because they dared to make new and innovative and creative breakthroughs and changes. the activity of rearranging madrais' teachings by prince jatikusumah is in the category of analyzers, which means trying to internally consolidate the organization by strengthening the foundations of the learning so that it is easier for followers to understand. included in this category are also sending officers from cigugur in marriages performed by followers in areas such as ciamis, banjar, tasikmalaya, garut, and cireundeu. thetypeof reactorscanbeseen inthecaseof the dissolutionof ads in 1964, the banof packu in 1982, and the ban on the celebration of serenum for about 17 years. although the ceremony of seren taun is carriedout clandestinely. references afrianti, d. 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(2012). agama nelayan: pergumulan islam dengan budaya lokal. pustaka pelajar. issn 2302-9781 (online) │ 93 international journal of islamic khazanah, vol. 10 no. 2: 84-94 ngabungbang ritual culture in peasant communities shindu irwansyah,hadi nuramin, dede wahyudin kahmad, d. h. (2011). sosiologi agama: potret agama dalam dinamika konflik, pluralisme dan modernitas. pustaka setia. koentjaraningrat. (1990). beberapa pokok antropologi sosial. dian rakyat. mufid, a. s. (2006). tangklukan, abangan, dan tarekat: kebangkitan agama di jawa. yayasan obor indonesia. muttaqien, z. (2019). peran perempuan dalam tradisi sunda wiwitan. khazanah theologia, 1(1), 23–39. petrof, s. (2015). religious broadcasting–between sacred and profane toward a ritualized mystification. journal for the study of religions and ideologies, 14(40), 92–111. riis, o., & woodhead, l. (2010). a sociology of religious emotion. oxford university press. sugiyono. (2013). metode penelitian pendidikan pendekatan kauntitatif, kualitatif dan r&d. bandung: alfabeta. syam, n. (2005). islam pesisir. lkis pelangi aksara. wibowo, a. (2019). pola komunikasi masyarakat adat. khazanah sosial, 1(1), 15–31. wawancara dengan abah aling, sesepuh desa cihideung. wawancara dengan ema (istri abah aling), sesepuh desa cihideung 94 │ issn 2302-9781 (online) kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 1: 41-52 doi: 10.15575/ijik.v12i1.16385 * copyright (c) 2022 rimmi datta and jayanta mete this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: october 12, 2021; revised: december 20, 2021; accepted: december 28, 2021 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta1*, jayanta mete 2 1suniti educational trust b.ed & d.el.ed college, kalyani, nadia, west bengal, india. 2dept of education, university of kalyani, kalyani, nadia, west bengal, india. *corresponding author e-mail: jayanta_135@yahoo.co.in abstract contemporary india is a primitive, patriarchal society of various feudal tribes. when we refer to caste in the political and economic structures of many cultures, we understand the apparent dichotomy between faith and the role of "one woman". any theoretical understanding of gender equality and gender inequality must be deeply anchored in the field of social control. dalit women, especially muslims in india, are seen to be present at a crucial moment when they must overcome three barriers at once: class, race, and masculinity. these are the three hierarchical poles of the social constitution that are necessary to recognise the gender relations and inequality of dalit women. in indian society, muslim dalit women face unintentional discrimination based on caste, class, and gender. the "untouchables" must live only in shackles, have no domestic property, cook only in porcelain houses, wear only cast-iron clothing, and own no land. this has a long-lasting effect on the experience of the completely weak living conditions of the dalits, especially women who cannot drink water from popular sources in the villages, become starving workers, engage in trafficking, or commit suicide. dalit women significantly. muslim dalit women have been victims of sexual assault in rural india. the disadvantages of muslim dalit women are among the most notable exceptions; their disadvantages are never part of the battle for women in india. however, bourgeois feminism did not advance all the real issues of dalit women by setting the feminist agenda. the additional bias against muslim dalit women due to their gender and caste is evident in the numerous successes achieved by the human development metrics of this group. in all aspects of human growth, literacy, and survival, muslim dalit women are far worse off than dalit men and non-dalit women. this study aims to comprehend the larger connotations that connect muslim dalit women's social spaces to covid-19. another significant change in the lives of dalits and their commercial feasibility is the consequence of the transition from a socialist to a democratic state that does not resolve the problems of social security. as a result, the capitalist class of modern liberation engages in sexual relations with dalit families. the lives of muslim dalit female labourers are wrapped up in the obstacles posed by the brahmanic economy, which is governed by the community. muslim dalit women's domestic and foreign labour is deeply ingrained in many segments of the community. in conjunction with these social and political trends, the mistreatment of muslim dalit women is on the rise, as is subtle or extreme discrimination within dalit households. as a result, this paper aims to elicit queries from muslim dalit women during the covid-19 period. keywords: muslim dalit women, covid-19, education, health, crime, discrimination introduction dalits, also known as scheduled castes in india, make up about one-sixth of the population. despite a constitutional ban on "untouchability" and passing specific legislation such as the protection of civil rights (pcr) act, 1955 and the scheduled castes and scheduled tribes (prevention of atrocities) act, 1989, they continue to face discrimination (waughray, 2010). the word "dalit" is widely used in north india, and its etymological origin is derived from the sanskrit word "dal," which means broken or beaten down. according to the punjabi dictionary "the mahan kosh," a dalit is someone who is trampled on or vandalised at the feet of the lower caste (hinijati) and the upper caste (anandhi & kapadia, 2017). according to the government of india, article 4 of the constitution of india states: https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) 42 │ "the state shall take special care to promote the educational and economic interests of the weaker sectors and, especially, the recognised castes and tribes and protect them from social injustice and all forms of exploitation." (ghosh & ghosh, 1997). dalits speak a variety of languages and follow a variety of religions (bauman, 2008). they speak telugu, bengali, and other indian languages, in addition to hindi. it doesn't matter if they're hindu, christian, or muslim. these disparities in language, profession, and religion can be problematic at times, making it difficult for dalits to organise and speak with one voice. muslim dalit women in india face social poverty in addition to gender identity. the dalit movement started in the early 1930s and began to resurface in an old indian classification based on the democratic values of democracy, prosperity, and social justice (patel, 2001). in india, women are not culturally homogeneous. there is inequality in health, educational milestones, and economic prosperity as calculated by the index of human development, specific to catalogued castes (dalits) and st and muslim women. not only do upper-class women, but also their groups, incite violence against muslim dalit women. men are strong in dalit groups. muslim dalit women themselves have less power in the dalit movement. women are very influential in the struggle, but up to now, the bulk of leadership positions have been occupied by men in corporations, municipal bodies, and communities. a significant number of sc women, including rummagers, are active in so-called unhygienic and contaminated work. besides, we have found from official data that in agricultural and non-agricultural operations, both rural and urban, real compensation rates between sc women and men and non-sc/st women occur. at the heart of this myth is the prevailing "brahmanic" principle of "manusmriti" morality in the first millennium, which constitutes the invisible convention of indian society. enjoy social, economic, and political activities as religious obligations that actively oppress women and "non-dwijas." the dynamic totalitarian regimes of those marginalised castes in the late 1960s and 1970s took on the name "dalit," which comes from the sanskrit root verb dal, which was intended to crack or divide. dalit applies to those that were scattered, who were purposely grounded by those above. the term refutes the ideas that have been used to explain caste pollution and karma (jogdand, 1995). hierarchy and isolation refute the connotations of paternalism, charity, and the overarching caste structure of the word "harijan." it is important to remember that all marginalised communities, in particular women, were initially conceptualised as having the ‘dalit’ identity. so, due to various injustices, the dalit movement deemed women of the highest castes to be dalits. the evidence has shaped the government's agenda to promote women economically and educationally, as well as to include them in local government, along with many other civil society campaigns. i in terms of growth, muslim dalit women have very little advantage over the majority of women. as muslim dalit women have steadily improved social progress metrics over women in the upper class, the gap between muslim dalit women and the rest is continuing. it has contributed to a greater demand for gender policies relevant to the community. the caste system relies on the classification of individuals into social classes (or castes) whereby the political, cultural, and financial privileges of each human castle are predetermined or allocated and made heritable by birth, and where rights are assigned to castes in an unparalleled and hierarchical manner. under the conventional caste system, the intangibles just at the end of the caste hierarchy were stripped of all rights, and at the very edge of the social and economic pyramid, the unsociable mindset and abuse of the high-caste hindus were by far the most prevalent among these untouchable citizens. the untouchables have benefited from the idea of "untouchability," which is exclusively for them. because of their unusual untouchability, the untouchables are considered unclean and contaminated, as well as physically and socially separated and isolated. this alienation and ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) │ 43 discrimination led to the abolition of their rights and limitations on physical and social autonomy, as well as a lack of equity in access to society, the community, and the economy at different stages. as a result of their caste and gender, muslim dalit women experience prejudice, exclusion, and violence. the majority of dalit girls drop out of school, missing out on one of the most important possibilities for them to escape poverty. given the large number of dalit women and men who live in poverty, justice will not be served if dalits endure being marginalised and deprived of their human rights. as for some previous studies such as research oza. p (2012) "dalit women in modern india: beyond point of view theory and above women's study narratives" discussed violence at various levels: physical, emotional, psychological, self-esteem, and pride, and, above all, at the level of humanity. the researchers concluded that dalit women are gradually trying to take over their invisibility in speech and are beginning not only to speak, but also to theorise and build broader solidarity to earn their hitherto denied place under the sun. in examining the feminist perspective of dalits, the women's liberation movement of dalits has played an essential role, as a historic division from the history of concepts has been almost impossible. in other words, the conceptual debates themselves embody the history of doing and vice versa. rege (1998), " dalit women talk differently: a critique of'difference'and towards a dalit feminist standpoint position." dalit women in kerala have experienced gender inequality and local violence as a result of a severely unbalanced balance of social, economic, and political power, according to researchers. their socio-economic weakness and lack of political power, when combined with the prevailing risk of becoming dalit women, create potentially violent situations and, at the same time, reduce their ability to escape. the researchers concluded that the social structure and traditional conservative position of the dalits also contributed to important factors in their backwardness. dalit women are in a better position than other women with access to education, public employment, and political representation, etc. they still lack social status. dalit women are more suitable and more meaningful than those who suffer from double polarisation due to caste and gender. while they are socially aware of inequality and willing to actively participate in social struggles both within and outside their family circle, they have not properly recognised their contribution to social change. still (2017)" dalit women: honour and patriarchy in south india s”. it aims to give dalits a broad and critical identity. their abilities, the history they created in the most unfavourable circumstances, their aspirations for education, the courage of moral dignity, and their development show the way to liberation. it brings a new identity and confidence to the oppressed sections of society. the experiences and struggles of dalit women show the way to modernity and bring about social changes in society. paik (2018) studied the topic " the rise of new dalit women in indian historiography." they found that dalit women in india have been living in silence for centuries. they have participated in its exploitation, oppression, and barbarism as silent bystanders. they have no control over their bodies, earnings, and lives. instead of controlling them, someone else controls them. the extreme manifestations of violence, exploitation, and oppression against them are visible in the form of hunger, malnutrition, disease, physical and mental abuse, rape, illiteracy, disease, unemployment, insecurity, and inhumane treatment. the combined power and influence of feudalism, racism, and patriarchy have turned their lives into a living hell. the vast majority of them live in the most precarious situations. they still live in the dark age of barbarism in the current era of modernism and postmodernism. among women, caste has played a role in presenting problems related to dalit women. in an upper-class society, lower-caste women have very little access to the masses, which is further complicated by their gender. dalits and the marginalised continue to be colonised by feudalists and aristocrats, who are not free from caste discrimination. ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) 44 │ from some of these studies, it is still not seen how the latest updates on the development of the dalits, especially in the covid-19 season, are seen. this needs to be studied and can assist the government in issuing future policies. research method the researchers focused on secondary sources such as books, academic articles, papers, and studies on caste oppression, sexual discrimination, and accurate evidence on caste and gender anxiety. objectives of the study the purpose of this study is to systematically explain muslim dalit women’s status in india by reviewing the theoretical and empirical literature in-depth, analysing secondary data and the material from numerous related articles, and demonstrating the myriad impoverishments of muslim dalit women in the wider sense of intersectoral caste. the main objectives of this study are: 1. to study the educational status of musli dalit girls in india. 2. to discuss the present economic and social status of muslim dalit women. 3. to find out the main challenges or barriers to development for muslim dalit women in india. 4. to study the health status of muslim dalit women in india. 5. to study the violence against muslim dalit women. research questions the following research questions are outlined to explore the status of muslim dalit women in india: 1. what is the educational status of dalit girls in india? 2. what is the economic and social status of muslim dalit women in india? 3. what are the issues and standpoints related to muslim dalit women in india? 4. what is the health condition of muslim dalit women in india? 5. what types of violence do muslim dalit women face in india? results and discussion new challenges and social mobility as a consequence of the pandemic the theory of separation provides a snapshot of the existence of gender differences within social classes. according to the 2001 census, approximately three-quarters of the population of india are sc, st, other backward classes, and muslims. women are half of them. most registered caste women do not have access to income and are mainly concentrated on wage labor. india is a democratic country and hosts the most relevant conference on human rights. these treaties provide equal rights for men and women. since india is also a party to the cadaw convention, the government has another responsibility to ensure that women in the region exercise their rights. it is true that, under international law, states should do more to protect human rights than simply enforce the law (paik, 2018). the government of india is obliged to take all necessary measures to enable women to exercise their rights, including in the legislature and the budget. it also has the responsibility to punish those who practise racism and intolerance. as a modern world with a growing economy, the government of india has the resources to fulfil its responsibilities. india is part of the universal declaration of human rights and democratic rights. the government of india must ensure through this convention that the human rights of muslim dalit women, ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) │ 45 such as the right to a full life, the absence of torture or barbarism, inhuman or degrading treatment or punishment, can be protected against slavery. to marry exclusively, the government of india must ensure that the lives and dignity of muslim dalit women depend on the exercise of these human rights. as part of the international covenant on economic, social, and cultural rights, india not only recognises certain economic, social, and cultural rights but also discriminates against all citizens. the treaty also sets out how states can fulfil their rights. the icescr includes the rights to fair and favourable employment and work and the right to a dignified life, including trade union rights, social security, family protection, food, housing, clothing, and medical care. the right is included in the rights of the icescr. this civil right is rarely given in the case of muslim dalit women. the government has launched a quota scheme to inaugurate the work of the dalits (mangubhai & capraro, 2015). however, muslim dalit women only promoted the quota system to a limited extent. this is partly because only the public sector is interested in this project. furthermore, the project is claimed to be flawed because many positions have not been filled and there is a lack of dedication to a government led by upper caste leaders. however, the national government has not drawn attention to issues of standards and the importance of schooling for dalit girls. the lack of facilities, education, and curricula, which do not apply or educate the socio-cultural life of the dalits, all added to the disillusionment of the school population. in government schools, a significant percentage of dalit girls have no basic facilities, such as classrooms, teachers, and teaching assistants. slow houses, leaking towers, and mud floors appear to be normal in these classrooms, creating a deficient environment for children. the justification for this is that most government primary schools are perceived to be of low quality (harinath, 2014). the digitalisation of education in the setting of a pandemic demonstrates how the policy regimes and political institutions have embraced online education without resolving the challenges of the digital divide between the affluent portions of the country and the most disadvantaged dalits. the suicides of dalit girl students in kerala and punjab in retaliation to online education highlight the plight of the dalits and their quest for education. dalits have also acknowledged that they are systematically disenfranchised from the field of education as the digital divide widens. exclusion from education and social isolation may serve as a reminder of their destructive past, which is rooted in caste beliefs and practises. in this context, the subjugation of muslim dalit women is determined by caste and gender. they experience physical assault on a daily basis from the ruling castes. dalits are despised for their unclean presence. purity and contamination with regard to caste have grown stronger as caste has changed. the service sector is having an influence on the lifestyles of the world's marginalised populations. working conditions for muslim dalit women in the informal economy are deplorable. in caste-based professional environments, they are inexperienced and lack networks. women's emancipation and adaptable jobs are essentially capitalismdriven liberation theatrics. covid-19 has also had an impact on the working population of muslim dalit women. a dalit domestic servant, a widowed woman with two children, one of whom is physically handicapped, was harassed by caste hindu officials for raising questions about rations and the lack of a job during the lockdown (singh & kaur, 2021). domestic workers' livelihoods were in jeopardy in urban and semi-urban areas. middle-class ladies do not engage them and do not pay domestic helpers. domestic workers are subjected to it as a result of their low caste status. eighty-one recorded violent incidents in tamil nadu during lockdown demonstrate the continuing harsh, caste-based atrocities. their rights and dignity are being eroded. muslim dalit women's lives are inextricably linked to income disparity. there are discussions about the precariat in connection to the old and emerging working classes. creating artificial divisions among different sections of the working class is not the way to solve this. regardless of criticism from marxist studies, the concept ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) 46 │ of the precariat has the capacity to unravel neoliberal concerns (dholakia, ozgun, & atik, 2020). the lives of muslim dalit women, on the other hand, cannot be reduced to the standard understandings of the proletariat and precariat. in the backdrop of emerging economic ideologies and practises, caste, class, and patriarchy ideologies are complicating their lives. their issues are not limited to the proletariat and precariat. economic and social humiliation of muslim dalit women during pandemic in india, the dalit community is a diverse population with a variety of occupations, languages, and cultures. muslim dalit women work in a variety of occupations such as cleaning, eliminating human waste, and sweeping, which are the most common jobs they do in cities and in a variety of non-urban contexts, including tea plantations, fishing, leather processing, and shoe manufacturing. the severity of deprivation varies based on their occupations. dalits in rural india are caught between the competing factions of a rising market economy that fosters formal employment relationships and the village's hierarchical and caste-based social relationships. india's economic growth has been good in the last decade. however, there is a growing caste inequality. from the perspective of muslim dalit women, the issues of the epidemic and caste reposition the issue of humiliation in an unusual way. those who are otherwise ostracised because of their caste location will be more stigmatised in the covid-19 era, leading to a shortage of social and cultural capital. the issue of embarrassment is important to the dalit way of life. it is determined that the purity-pollution worldview excludes a large number of people from social connections, both in time and place. the caste system and the purity-pollution concept establish a type of absolute rejection that aims to drive a person or a whole social group far beyond the civilisational framework, rendering the latter absolutely unseeable, unapproachable, and untouchable. muslim dalit women are independent, progressive, and focused on their equal treatment and justice. the role of muslim dalit women was surprisingly strong after independence and strengthened their status compared to the pre-independence period. increased labour market availability may be a significant part of the community, but sc and nonsc/st women, concentration, and a significant wage gap between the main occupations of muslim dalit women in the agricultural industry reveal that the majority of muslim dalit women are deprived of salaries and influential positions. the unemployment rate is higher among graduates and among muslim dalit women, and this situation prevails in rural areas. although there is a gender gap in literacy rates among both social classes, dalits report a larger gap than non-dalits. the government of india is obliged to take all necessary measures to enable women to exercise their rights, including legislative and budgetary measures. it also has the responsibility to punish those who practise racism and orthodoxy. as a modern world with a growing economy, the government of india has the resources to fulfil its responsibilities. india is part of the universal declaration of human rights and democratic rights. inconspicuous in all respects, muslim dalit women and men who are obliged to do menial labour keep their existence inconspicuous in all respects. it is noticed that, as manual scavengers, they are the keepers of what the body condemns and what is excreted to keep the physical environment healthy. the hard reality of muslim dalit women workers who are pressed to work due to internal family-based patriarchy and poverty, as well as non-dalit repudiation of such stigmatised jobs and labour, destroy the ideal associated with the pandemic that strikes regardless of socioeconomic cleavages. the metaphysics of untouchability is particularly devious in the way it insures its own perpetuation. the untouchables, who have the most to lose by confronting it, ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) │ 47 are susceptible to its ruthless logic and repeat the brutal logic of graded inequality among themselves (geeta 2013). caste-based societal stratification obstructs all avenues for dalit freedom in an organised manner. the bodily knowledge elicited by the covid-19 principles and reflections positions the issues of social distance, touch, and labour, all of which are integral to the horrific institution of caste. dalits have highlighted the tenacity of the public and political institutions that constitute any sort of civilisation. during the epidemic, states around the world were unable to anticipate the dangers of social and political restrictions through lockdowns and social isolation. muslim dalit womenissues and standpoints the constitution of india provides moral protection against the genocide of sc/st citizens, as many sc/st men and women are victims of torture and casualties. the constitution does not specifically define atrocities, but the parliamentary commission on sc and tribal protection defined in article (1.4) of 200405 in its fourth report that "scs bear a double burden on women belonging to castes and tribes." they were exploited by caste and gender. and he was weak and powerless against sexual exploitation. (surbhi sinha & roy, 2012). in contemporary indian society, the problem of muslim dalit women is remarkably relevant, especially in light of the new social movements that are confined to their political space and are silent today. we create a part of the imagination with the term "dalit woman" that lies somewhere between the indian feminist movement and the dalit movement. later, it became his identity and profession. women of all castes have faced discrimination because of their perception of being the lesser gender. but in the case of muslim dalit women, it has become a horrible cycle because dalit communities are being treated as inferior communities by the upper castes. as a result, they have become economically disadvantaged, with women facing multiple levels of discrimination due to their gender nature, whether by caste, gender, or economic and political factors. muslim dalit women differ considerably from their higher caste peers. in the most tragic circumstances, it gives a new identity and faith to the oppressed part of society. the experiences and challenges of muslim dalit women reflect the journey and social change in contemporary culture. unemployment in rural india is local. the lack of investment in resources and technology in rural industries has contributed to a considerable surplus of labor. and historically, agriculture and allied cottage industries were the only major occupations in rural areas, but they were insufficient to sustain the growing demand of the population. the message to the rural population is, therefore, to travel to the city in search of jobs and a better life. for women and children, immigration is also particularly dangerous. those in the village are often the victims of local zamindars, or businessmen, and their repressive activities. rural areas are generally characterised by profound intergenerational poverty, inadequate health care, a crisis of potable water, sanitation, and other public expenditures. rural areas are largely culturally conservative, with well-defined caste and gender classifications. india, one of the largest democracies in the world, wants more participation from all races, ideologies, genders, and ethnicities, but the discussion on the women's quota bill in parliament is at the centre of the bitter reality of indian politics being finalized. (surinder khanna, 2011). the government has taken several measures to increase the number of women, especially at the highest levels. the most lethal forms of dalit crime include all insults to dalit and indigenous women, causing dalits to defecate or defecate on people, blacken their skin, split their heads, and wander the streets of the villages. the dine-hunt is another barbaric method of atrocity against muslim dalit women and tribal women, where conventional forces have killed, massacred, or expelled vulnerable women as witches. muslim dalit women face significant persecution that can be combined into two: six based on their ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) 48 │ caste and three based on their gender identity. muslim dalit women are subjected to verbal abuse, physical violence, sexual violence and assault, rape, sexual slavery, forced prostitution, kidnapping and kidnapping for racial reasons. there are three types of violence in their families, such as female feticide, rape in child marriage, and domestic and marital brutality. dalit rural women face concerns similar to those in india. the lives of muslim dalit women living in rural areas are hampered by the intervention of soil, wood, and water in these areas, as well as by privatization. health status of muslim dalit women in india health is a fundamental human right and a global social goal. health is essential to meeting basic human needs and achieving a better quality of life (costanza et al., 2007). health is the main path of human development, which is the basis of a healthy, rich, and prosperous life. health is also reflected and spontaneous in the proverb "health is wealth." in 1911, un member states achieved eight millennium development goals (mdgs), to be met by 2015. as a matter of achieving the millennium development goals, india has been largely hampered by the inequality of social groups. a top administration priority since 2000, when india signed the millennium development goals to combat hunger, famine, gender inequality, demonization, malnutrition, and maternal and infant mortality, has been to provide basic health care to all people (haraway, 1990). the health situation of a social group is directly related to their socioeconomic situation. the health of a social group is inextricably connected to its socioeconomic status. as a result, health conditions vary based on a region's economic and social development. in a castedivided culture such as india, health varies greatly between social groupings. in india, the female caste can accelerate the number of deaths through factors like unsanitary conditions, insufficient water supply, and medical attention. the quality of health varies according to the economic and social growth of a site in different areas. the young age of marriage and high fertility affect health outcomes. muslim dalit women have a low body mass index (bmi), anaemia has spread, and there is little access to maternal mortality. one in four dalits between the ages of 15 and 49 is severely malnourished by bmi, and one in six of the top six women has the same nutrients. the national family health survey (nfhs) estimates that around 55.9% of women aged 25–29 with anaemia are dalits, compared to 53% of indians. the national average is 53% (paswan & jaideva, 2002). dalits have the poorest health due to a combination of issues, including low-calorie intake and the use of stale food, unsanitary labour conditions, poor living conditions, heavy workloads, ignorance, and so on. anemia is a common problem faced by women in india, and the problem is exacerbated for muslim dalit women. there are several muslim dalit women's platforms that offer business from birth, and many have indigenous ways of staying at home. it helps most husbands and inlaws make healthy choices. sc women face higher levels of inequality and insecurity because of higher levels of income, lower academic performance, and higher unemployment. the lack of knowledge about gynaecological problems or diseases and the fear of revealing them is one of the main causes of their high prevalence. together with some awareness programmes through audiovisual media, additional education can be a catalyst to improve reproductive health problems among muslim dalit women. most women do not seek treatment if they have problems due to a lack of knowledge or awareness of the disease. muslim dalit women play a vital role in the spread of self-reported gynaecological problems. muslim dalit women in india are killed at a younger age than the highest caste, face discrimination in accessing health care, and lag in all of these well-being indicators. if muslim dalit women are involved in sex trading, their situation is made worse. according to data, a significant percentage of muslim dalit women work in this field. these are acts that ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) │ 49 the badi ladies are well known for. in addition, teenage females from these neighbourhoods are trafficked. as a result of all of these factors, women have been affected by hiv/aids. a dalit woman is much more likely to be malnourished than a higher-caste woman (sabharwal & sonalkar, 2015). the reasons are low income levels, poor health awareness, poor delivery, postpartum and postpartum care for both the baby and the mother. muslim dalit women in india face threefold responsibility for a list of people, class, and gender. they have no power or position in society. according to the fourth round of the national family health survey (2015–16), even in their own homes, muslim dalit women have less power: after 15 years, 60% of muslim dalit women have no right to control how their money is spent; 46% do not have bank accounts; 46% are unable to go to the market alone; 49% are unable to visit a health facility alone; and 35.7% have experienced some form of physical abuse in their homes. covid-19 has had more of an impact on the lives of muslim dalit women and girls than anyone in india. those muslim dalit women who work in sanitation, in particular, are risking their lives as key workers who do not have social security during the epidemic. and medical support. many muslim dalit women at the grassroots level strive to improve the lives of their communities. they gained strength, training, and built their leadership with the support of muslim dalit women’s rights activists. according to the latest data from the national family health survey (nfhs), dalit women in india die more often than upper-caste women. not surprisingly, the average age of muslim dalit women at death is much lower than that of upper-caste people. this can lead to poor nutrition, poor sanitation, and a healthy life. untouchability revived among muslim dalit women during covid-19 the patriarchal structure allows for women's oppression (sultana, 2010). the caste system also contributes to the systematic discrimination of india's 96 million dalit women. covid-19 necessitates high hygiene precautions. far from the concept of sanity, the necessary character of their professions, as well as poverty, compel muslim dalit women to continue doing traditional-menial jobs such as euthanizing dead bodies, scavenging, and cleaning open sewage without protection. this puts women at a greater risk of contracting the disease. the disgust, dread, and need for sanitation to protect against coronavirus has fueled the rest of the population's intentional distance from susceptible muslim dalit women (bansal, 2021). their predicament is exacerbated by their lack of access to healthcare. these constraints stem from poverty, gender disparities, obtaining authorization to visit a hospital, and the perception of dalits as contaminated. gender dynamics influence health-care spending in dalit households. according to the un report, the average mortality age of dalit women is significantly lower than that of dalit men or non-dalit women. even if they are hospitalised, the benevolent paternalism of local health personnel creates substantial impediments to muslim dalit women receiving good, effective care. the differential treatment of muslim dalit women is regulated by the caste-based attitude prevalent in institutions supported by predominant upper-class bodies. with the present predicament, where hospitals are overburdened by more patients, fewer healthcare staff, and a caste-based attitude, it is apparent that healthcare delivery, diagnosis, and treatment, as well as accessibility to healthcare facilities, will be dominated by caste and gender stereotypes. while dalits lack the capacity to articulate themselves, neither the media nor the government pay heed to these inequities. women have been physically and verbally beaten on multiple occasions, as well as sexually assaulted, raped, and coerced into prostitution. during covid-19, these inherent discriminations and violations against muslim dalit women took several forms. while covid-19 reduces opportunities for interaction in public, dalit rapes have become more common in the workplace, at home, and in medical institutions. between february 2020 and august 2020, the media recorded many casteijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) 50 │ based atrocities, with rapes accounting for around 10% of the overall number of instances. and the vast majority of them occurred in hospitals (chakraborty, 2021). according to the media, a muslim dalit girl, who was also a covid-19 patient, was raped many times by the doctor and hospital staff members throughout her treatment. the pandemic has added another layer of oppression to the lives of muslim dalit women, who were already sufferers of the triple oppressions of poverty, being female, and being female dalit. human rights violations occur in public, official venues, the perpetrator's house, or even their own residences. the pandemic has re-established invincibility. while social isolation is vital to preventing the transmission of the disease, it creates a gap between dalits and non-dalit members. that is, it pushes those already far away. this schism has widened to the point where the dalit are unable to obtain basic basics like masks, sanitizers, and groceries (johnson, 2018). the dalits, formerly known as untouchables, are now subject to double-untouchability. the pandemic has been affecting people regardless of their nationality, class, or gender, but it provides a way to strengthen racism and discrimination and to continue to exclude dalits, especially muslim dalit women. previous research has suggested that differences between people of a certain class are present even in very unequal societies. following this, it can be said that covid-19 has had a significant impact on the systemic oppression of muslim dalit women in all sections of society. while governments use the epidemic as an excuse to advance various agendas within the limited excuse of protecting their citizens, in covid-19, the segregation of people of a certain class and the oppression of muslim dalit women continue to affect a large portion of the population. the government has implemented several affirmative efforts to protect the rights of muslim dalit women, but this has simply reasserted the stigma of ineptitude, leading to the reaffirmation and reinforcement of sex stereotypes. in a country where the state is led by a dalit president, the concept of "suitable" stalks muslim dalit women, and without remedy, they continue to experience exclusion and abuse, which was exacerbated by covid 19. suggestions from the study: the following suggestions may be made from the present study : 1. muslim dalit women, in particular, require equal treatment from the state, and muslim dalit women should be considered fair in all aspects of social operations. 2. working muslim dalit women raise awareness of legal protections against caste and gender disparities and discrimination. 3. the government should implement successful policies to eradicate caste disputes and segregation. policies to eliminate caste conflicts are important. however, because some are enshrined in established laws, strict guidelines must be followed. 4. create effective strategies for increasing muslim dalit women's literacy rates. while free child education guidelines are being drawn up in india, strange provisions for diffusing educational achievement among muslim dalit women must be laid down. 5. implementation of the framework for the disposition of cases of caste-based violence: often castebased affirmative defences are postponed for many years, and muslim dalit women do not have justice due to the court's deferred decision, which is why it is important to immediately dispose of these cases. 6. situations in dalit settlements necessitate the use of psycho-social counselors. a psycho-social counsellor is needed to solve these problems because of the high sensitivity of caste-based harassment and crime toward muslim dalit women. ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) │ 51 7. small clinics and hospitals, as well as particular accommodations for migrating muslim dalit women, are part of a cooperative system. 8. mass campaigns to increase awareness of muslim dalit women's rights and freedoms; in addition to the government's efforts to reduce caste-based harassment, mass initiatives projected by the media and non-government entities will contribute to the government's attempts. 9. to ensure that muslim dalit women do not rely on middlemen, the shg is bolstered by leveraging power. 10. the majority of dalit women are motivated to work.to improve their talents, they must be properly trained. conclusion this paper is specifically written to better understand the concerns of dalit muslim women and examine the multidimensionality of their struggles. the study revealed that the changing variation in voice involved in community-specific gender policies is closely related to the discriminatory economic benefits enjoyed by different communities, such as the dalit muslim women's group. therefore, dalit muslim women have studied more intensively, both economically and socially, in the public and private world, about various methods of granting citizenship rights, which are traditionally considered to include all indigenous peoples. during the colonial era, the scheduled caste was subjected to social, economic, and political repression. although steps have been taken to raise the standards of society in the post-colonial era through our constitution and legal apparatus, much remains to be done for human development in general. the government of india has placed reservations as a special safeguard to ensure greater access and equity in tackling deep inequalities. the principle of defensive discrimination provides for three types of reservations for castes and ethnicities, including 1) reservation of seats for these groups in the state/legislative parliament; 2) reservation of government and semi-government jobs; and 3) educational reservations, especially in colleges and universities. the position of women in daily wage work is the highest and most economical activity, even in the face of degrading working conditions; inequality in access to occupational and reproductive health facilities suggests that it is the result of conventional assumptions about “lower caste” social status and perhaps notions of hygiene and misappropriation of funds; religious restrictions on prostitution are critical to the equal rights of dalit muslim women and the lack of control over their status and sexuality. as a result, dalit muslim women face many problems due to the need for various treatments. second, legal intervention and legal protection against social exclusion and prejudice against women in disadvantaged communities. in addition to a broader equality policy for women, it will also include a group-specific gender policy to address women's voices in marginalized populations. this will help the country strategize to combat the problem of dalit muslim women more efficiently. dalit muslim women need policies and services that address various class and ethnic deprivations. india's statistics on participation rates at the state administration level show that women in general, and dalit muslim women in particular, are very poor in india. all efforts undertaken to combat caste-based prejudice should take into account the conditions of women and girls, and special safeguards should be adopted to protect the human rights of women and girls who suffer from caste-based discrimination. in the areas of education, employment, health care, access to land, and personal security, particular attention should be paid to eliminating intersecting forms of prejudice. despite many positive policies in india regarding social class and disadvantaged women and ensuring that everyone has the right to education, sc women and girls continue to face the curse of inferiority and child marriage. dropout rates are higher among high school ijik, vol. 12 no. 1: 41-52 socio-economic realities of muslim dalits women in india during covid-19 rimmi datta and jayanta mete issn 2302-9781(online) issn 2302-9366 ( print ) 52 │ girls, and underage marriage is more common. due to high infant mortality and infant mortality rates, dalit muslim women need comprehensive health policies, especially in the area of maternal and child health. references bansal, p. 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(2010). caste discrimination and minority rights: the case of india’s dalits. international journal on minority and group rights, 17(2), 327–353. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 9 no. 1: 29 34 * copyright (c) 2019 dwi afrianti this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 5 december 2018; revised: 21 december 2018; accepted: 29 december 2018 transformation of the spread of the manunggaling kawula lan gusti concept in javanese society from the 16th century ad to the 21st century ad dwi afrianti pascasarjana uin sunan gunung djati bandung email : dafrianti@gmail.com abstract the manunggaling kawula lan gusti concept was found in serat nawa ruci in the middle ages of java in the 16th century ad and was re-transformed into the new javanese era in dewa ruci fiber, cabolek fiber, malaya syeh fiber until the 20th century ad in fiber sastra jendra (literature aji endra) which is still used today. over five centuries, the concept experienced distortion of meaning far from the purpose and purpose of its writing. this study was analyzed using the theoretical basis of the r. g. collingwood historical philosophy aimed to find out the development of sufism in java, the transformation of the spread of the concept in several islamic javanese texts derived from the nawa ruci fiber, and its interpretation in the fiber of jendra's literature. using historical research methods with heuristic steps, criticism, interpretation, and historiography. the manuscripts used obtained from utilizing manuscripts as a result of philological research or translation that have never been studied by others. this research found that in indonesia, sufi propagators of islam in java preached by combining local traditions with islam, which led to the birth of javanese sufism. keywords: transformation, concepts, javanese society introduction the themes or values raised are central concepts of javanese civilization in general, namely religion and ethics, history and mythology, fiction, science, art, social, law, folklore, customs (pigeaud, 2013). what nawa ruci wants to convey until it feels very important to be passed down continuously, starting from the bima suci in the 18th century ad in the keraton surakarta, whose contents and characterizations are adapted to the contemporary era are contained in the fiber of jendra literature which was revealed to suprapto kadis, murshid of the qudusiyah tariqa? the bima suci (1793 ad) was rewritten as dewa ruci (1803 ad), fiber cabolek (19th century ad), serat centhini (1814 ad) written by yosodipuro ii, serat wirid hidayati (1861 ad) composed by ronggo warsito, suluk syeh malaya or suluk linglung (1884 ad) written by iman anom (shasangka, 2014), and sastra jendra (1969 ad) written by suprapto kadis, tells the same thing, which is about the repentance of a human being who did not originally know god especially nafs because of the pile of sins due to following lust and lust so afraid of facing death, but then with the process of repentance nashuha which is not very easy, with his grace to be our human being, or in javanese terms is manunggaling kawula lan gusti. also referred to as science, which is known in the kufanah as 'dying before dying'. the significance of the manunggaling kawula can gusti concept of the nawa ruci fiber, in addition to being shown through the continuity of the appearance of its derivative fibres, is also demonstrated by repeated copying and publishing by several copyists and publishers. starting from a candid copy of the https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 9 no. 1: 29-34 transformation of the spread of the manunggaling kawula lan gusti concept in javanese society from the 16th century ad to the 21st century ad dwi afrianti issn 2302-9366 ( print ) issn 2302-9781 (online) 30 │ bima suci manuscript written by yosodipuro i in 1793 in old javanese, then rewritten the new javanese dewa dewa ruci script in the kawi script in the macapat metrum in 1803. in 1934, serat nawa ruci written by mpu siwamurti was used as dutch dissertation research by prijohoetomo, professor of the faculty of literature, ugm, who received a doctorate in literature and philosophy at rijksuniversiteit in utrecht, the netherlands, with the title nawaruci, whose subtitles were given. translated as "introduction. middle javanese text prose translation. compared to bimasuci in the old javanese metrum. " prijohoetomo translates fiber nawa ruci mpu siwamurti in middle javanese to new javanese with the tembang gede meter (old javanese prosody), which is entitled "bimasuci". the entire translation is in dutch. in 1984, adhikara translated the dutch-language nawa ruci into indonesian. in 2015, the dolphin publisher published an indonesian translation conducted by dhamar shashangka on the dutch-language nawa ruci prijohoetomo. the translation is accompanied by interpretation (shashangka & murti, 2015). in 1884 ad, the story of dewa ruci yosodipuro i was adapted by iman anom in fiber suluk lingling (syeh malaya), with the characterization of sunan kalijaga and the prophet khidr, into the javanese language with arabic script pegon. in 1992 it was translated by muhammad khafid kasri. iman anom is a descendant of the 14th sunan kalijaga, a poet of surakarta sunanate (anom, kasri, & sunadji, 1993). the significance is increasingly apparent when so much research on the dewa ruci fiber, which produces theses, theses, dissertations, and books, but with fatal misunderstandings. far from the meaning of "soul recognition". meaning becomes wild. some interpret as the king is the incarnation of god, and some consider it entered into the pantheistic or monistic understanding, which is considered as a doctrine of islamic kejawen (purnomo & masdiono, 2019). linking the manunggaling kawula lan gusti concept with the kejawen islam in the wrong definition, the more obscure the meaning of the two terms. moreover, followers of kejawen islam claim to be adherents of the congregation but do not practice the main religious precondition, namely the implementation of the shari'a. the concept of the introduction of the nafs even becomes fundamental for the emergence of psychology (psyche-logy) to find "the right man on the right place" for example the selection of fields of study for a high school graduate student who will continue to college, assessing whether a person by the field of work to be entered, and so forth, through aids in the form of a series of psychological test. but, with the meaning of psyche which has been reduced. it is no longer to know the soul (nafs) in the real sense, but to the psychological aspect which is more like ripples on the surface of the sea, while the nafs is in a depth that cannot be seen in plain view, because it is called, and more precisely, that psychology is a behavioral science, just observing overt behaviour. the term psyche itself is derived from the greek word meaning "breath of life", symbolized as a butterfly. the butterfly is symbolized as a nafs that flies freely after experiencing self-forging in various stages up to the outside of the cocoon wrap which symbolizes the body. the narrowing of the meaning begins with the narrowing of the meaning of philosophy which is the mother of all sciences. in the west, the meaning of philosophy has been reduced to mere rationalism or empiricism which influences the way they look at themselves and the universe to the use of the sciences. the divorce between philosophy and spiritual practice in the west encourages efforts to differentiate between western philosophy and certain islamic philosophies that provide similarities to the wisdom commonly used in sufism which requires the perfection of the level of thought ('aql) and the sanctity of the nafs, although until now it still exists the grouping between the figures of mysticism and philosophy, and there are figures who are included in the two groups. observing all the problems above, it is increasingly evident that the meaning of manunggaling kawul lan gusti from fiber dewa ruci which means the same as man 'arofa nafsahu faqod' arofa rabbahu (anyone who knows his nafs, will know his rabb) from the hadith of the prophet muhammad saw., until now it has been twisted ijik, vol. 9 no. 1: 29-34 transformation of the spread of the manunggaling kawula lan gusti concept in javanese society from the 16th century ad to the 21st century ad dwi afrianti issn 2302-9366 ( print ) issn 2302-9781 (online) │ 31 with understanding pantheism and monism. the result is fatal, because it conceals and even eliminates the vision of "soul recognition (nafs)" as the purpose of creation so that most human beings never try to find themselves intrinsic (nafs), which is the way to know god that nafs and spirit have witnessed when in alam alastu. as imam ghazali said in the book "kimiyatus sa'adah", that the ultimate happiness of a human being is to know the nafs and rabb. the shift in meaning is related to various misinterpretations of the terms syncretism, javanese religion, javanese mysticism, javanese mysticism, and perhaps there are others, not to be separated from the misunderstanding of defining the concept of manunggaling kawan lust gusti by various communities, especially figures referred to as geertz, zoetmulder, simuh, ricklefs, endraswara and others. all of these require further and lengthy study because the vision to be conveyed in the dewa ruci fiber and derived fibre at different times and places are very important. research methods the author will research on "transforming the spread of manunggaling kawul lan gusti concepts in javanese society from the 16th century ad to 21 ad", by utilizing the results of other people's philological research on the script nawa ruci fiber (16th century ad) and fiber cabolek (century ages) 19th century ad), other people's translations of the text of fiber dewa ruci (18th century ad) and serat syeh malaya (19th century ce), and the writer's translation of the fiber literature jendra (20th century ce). this study shows a study in the field of history of thought, therefore the writer will use the theoretical foundation of historical philosophy formulated by r. g. collingwood (2004); that history is shaped by thoughts, and aims to know oneself. the author also uses the science of philology and uses a qualitative approach in describing the results of research (sugiyono, 2013) results and discussion genealogy of the transformation of the concept of myself and god from nawa ruci fiber (16th century) into javanese islamic texts: flesh of the purified god (18th century ce), cabolek fiber (19th century), malaya syeh fiber (19th century), and window literature (20th century) bima figure in javanese perspective taking a character in a story certainly has its reasons. like wrkudhara, also known as arya sena or bima. hereinafter referred to as bima. the name bima extends from ancient java to new java. ancient javanese period in 908 ad (830 saka), there was a wukajana inscription, which contained the story of bima. the first writing about the story of the milky, which was done by order of dyah balitung, the king of ancient mataram, based in central java. in it is told that the milky arrested kicaka, and every puppet performance for the souls of ancestors, filled with bhimma kumaara's play contained in the story of the indian mahabharata (farih, hakim, & munir, 2016). during the reign of raja dharmawangsa (991 1016 ad) of isyana, based in east java, some of the sanskrit mahabharata indian parlours were adapted into old javanese (rakhman, 2014). bima is told here as a family protector, a protector of the community, a brave character, firm, and cruel (rakhman, 2014). ijik, vol. 9 no. 1: 29-34 transformation of the spread of the manunggaling kawula lan gusti concept in javanese society from the 16th century ad to the 21st century ad dwi afrianti issn 2302-9366 ( print ) issn 2302-9781 (online) 32 │ during the kediri kingdom (1115 1130 ad), literature flourished, one of which was bharatayudha kakawin written by mpu sedah and mpu panuluh during the reign of raja jayabhaya. in bharatayudha's kakawin, citra bima is also portrayed as a formidable, abusive, and cruel war hero without mercy. at this time it was indeed the time when the people glorified rescuers. at the same time as the last ancient type of inscriptions were made on the slopes of mount pananggungan, the adherents of the new school built the sukuh temple complex (1468 ad) and ceta temple (1475 ad) (acri & griffiths, 2014) that looked strange on the slopes of mount lawu (border of east java and central java). the temples are different from the temples of the singasari or panataran period, which functioned as a statue of a god. his description is interesting, although there is a residual influence from india. the most important characterizations are reliefs and statues depicting bima and his younger brother sadewa. both appear in typical javanese scenes. the depiction of the bima as in the story of nawa ruci written in the middle java and dewa ruci or the bima suci in the new java period. sadewa's characterization is in the sudamala manuscript, about his success in defeating uma (the beautiful parwati goddess) from the curse that turned her into durga (ugly) (lombard, 1996). the middle javanese period after the collapse of the singasari kingdom, the majapahit kingdom emerged. kakawin nawa ruci was written at this time, using middle javanese (damayanti, 2015). during this period many statues and reliefs were made which depicted many bima figures showing bima with an open phallus. there are also phallus images on the bima statue (rahmadi, jaferi, & djazimah, 2014). in the 13th century there was a bima swarga manuscript in the form of prose, written in lontar; and in the form of poetry written in balinese and old javanese, approaching middle java. there are three more fibres which speak old javanese in the form of songs. the new java period in this period, the story of bima appeared in various forms in texts which always involved bima with dewa ruci and the more assertive appearance of the concept of manunggaling kawula lust gusti, such as the rewritten arjuna wiwaha fiber, fiber jatiswara which became a model for the writing of the cabolang fiber and centhini fiber, cabolek fiber, bima suci fiber and dewa ruci fiber. serat syeh malaya depicts the figure of bima in the figure of sunan kalijaga, and dewa ruci in the figure of the prophet khidr. puppet (oral text) and manuscript (writing text) as da'wah media wayang or puppetry has existed since the 10th century ad, indicated by several inscriptions. the balitung inscription (829 saka = 907 ad) records a puppet performed for god (the galigi mawayang for hyang macarita bimmaya kumara (bima kumara)). the wilasrama inscription (852 saka = 930 ad), notes in old javanese, that there is a performance art called wayang wwang. the wayang wwang performance, which takes its certificate idea from epicentre ramayana and mahabharata, is contained in the sumanasantaka kakawin composed by mpu monaguna. puppet is known at least before 400 ad because it is a product of javanese animism culture. a script may have been destroyed or has been damaged, but the community still remembers its contents and continues to be recited when caring for children as a means of education, until it is shown in puppets. such manuscripts are called oral texts, which can be juxtaposed as written texts, which are not only written in the form of books, books, or fibres, but also as plays carved on stone as reliefs. there is a possible relationship between written texts, oral texts, and other works of art. many written texts whose ijik, vol. 9 no. 1: 29-34 transformation of the spread of the manunggaling kawula lan gusti concept in javanese society from the 16th century ad to the 21st century ad dwi afrianti issn 2302-9366 ( print ) issn 2302-9781 (online) │ 33 prototype is in the form of oral texts, and vice versa (kamidjan, 2019). written texts that require a deeper understanding, are filled with symbols known to the public, which are also widely displayed in wayang, as a means of communicating information more effectively and efficiently. the saints carried out the spread of islam using art media, as a way of communicating effectively in the middle javanese period which was still exposed to the remnants of pre-islamic, hindu-buddhist times, namely by binding local traditions with islam, giving birth to new forms of art that contained a vision of islamic teachings. the results of the trustees' meeting with raden patah on art media that will be used as a means of conveying islamic teachings, decided that the way of the javanese animism period to hindu-buddhist needs to be continued with certain changes that are adapted to conditions when islam has entered and spread on the island of java , because it can be used as a medium for good preaching; puppet-like forms of statues like humans must be reformed because depictions of people are forbidden in islam; the stories of gods must be changed and filled with teachings that contain the vision of islam to get rid of polytheism; puppet stories must contain aqidah, worship, and morals; wayang stories composed by walmiki and wiyasa must be changed into the vision of islam; characterization of the previous puppet and the events contained therein are used as symbols which are interpreted in accordance with islamic teaching; puppet performances must be carried out in an orderly and polite manner, away from all forms of disobedience; all the elements of the puppet including gamelan and the names of the macapat song must have a meaning that is in accordance with islamic da'wah, carried out systematically in order to be understood correctly and well (kamidjan, 2019). at the beginning of demak's power, wayang puppets were drawn two-dimensionally flat by avoiding the impression of the human form. puppet is a body that is cut into pieces with hands together with the body. in the 16th century, sunan kalijaga made his hands move. the colours and puppet accessories also have meaning. sunan kalijaga plays the story of dewa ruci as a means of islamic preaching, which refers to the fiber of nawa ruci written by mpu siwamurti in middle java / why did sunan kalijaga change the name "nawa" ruci to "dewa" ruci, an interesting question. mpu siwamurti wrote in the java-bali period or the middle javanese period that the dominance of india and hindu-buddhist religions still strengthened, while dewa ruci was cast by sunan kalijaga in the new javanese period (khalimi & khaer, 2013) when the contents of india and hindu-buddhism began to fade by replacing the massive spread of islam. nawa connotes polytheism, consisting of 9 gods, which is interpreted as 9 gods. while gods can be interpreted as god, or supreme god, by islamic monotheism with the monotheistic concept, that god is almighty. the name "ruci" was not replaced by sunan kalijaga, because it has the meaning of the holy spirit. conclusion various nations and religions. in islam, the hadith of the messenger of allah (may peace be upon him) saw. narrated by ali bin abi talib, "man 'arofa nafsahu faqod' arofa rabbahu", "whoever knows his soul, will know his god", is a well-known hadith in the satirical tradition, as it is the purpose of the creation of beings witnessed between the soul and the soul with rabb when he was in alastu nature. when it becomes a destination, all directions are taken there. a. h. johns's thesis proves that the bearers and distributors of islam in indonesia are sufis, because they are capable of subtly compromising local traditions with islam, including in java. like a clear ocean, islam, wherever it is, the contents of the glass ijik, vol. 9 no. 1: 29-34 transformation of the spread of the manunggaling kawula lan gusti concept in javanese society from the 16th century ad to the 21st century ad dwi afrianti issn 2302-9366 ( print ) issn 2302-9781 (online) 34 │ will have a colour that corresponds to the area it enters. in java, the concept appeared in the 16th century ce in terms of my own and mysticism found in the nawa ruci fiber, and transformed by the spirit of the later ages, into the holy rifle (18th century) or the god of purification (19th century century), cabolek fiber (19th century century), malaya sheath (19th century century), but it has lost its significance. today, the concept is dropped into the letters of general literature (1969, 1988 m). references acri, a., & griffiths, a. (2014). the romanisation of indic script used in ancient indonesia. bijdragen tot de taal-, land-en volkenkunde/journal of the humanities and social sciences of southeast asia, 170(2–3), 365–378. anom, i., kasri, m. k., & sunadji, k. w. (1993). suluk linglung sunan kalijaga (syeh melayu): karangan, iman anom tahun 1806 çaka/1884 masehi di surakarta. balai pustaka. collingwood, r. g. (2004). filsafat sejarah: investigasi historis dan arkeologis. yogyakarta: insight reference. damayanti, f. (2015). pemerintahan wisnuwardhana ditinjau dari segi politik dan keagamaan (1248-1268). avatara, 4(1). farih, m. i., hakim, l., & munir, m. (2016). segmentasi citra wayang dengan metode otsu. cybertechn. kamidjan, k. (2019). penentuan usia naskah pada penelitian filologi. jumantara: jurnal manuskrip nusantara, 9(1), 147–177. khalimi, k., & khaer, a. (2013). tata nilai perdamaian sufistik jawa cerita pewayangan. jurnal pendidikan dan kebudayaan, 19(1), 18–30. lombard, d. (1996). nusa jawa: silang budaya: kajian sejarah terpadu. gramedia pustaka utama. pigeaud, t. g. t. (2013). literature of java (vol. 3). springer science & business media. purnomo, a. d., & masdiono, t. (2019). menggali khasanah tradisi lisan ke dalam medium visual folklor sunda sebagai sumber ide buku seni (artist’s book). seminar nasional seni dan desain 2019, 47–53. state university of surabaya. rahmadi, r., jaferi, a. r., & djazimah, n. (2014). dinamika pemikiran sarjana muslim tentang metodologi studi agama di indonesia: kajian terhadap literatur terpublikasi tahun 19642012. tashwir, jurnal penelitian agama dan sosial budaya, 1(2). rakhman, a. k. (2014). sebuah rupa “jawa” dalam kalangwang. jurnal poetika, 2(1). shasangka, d. (2014). induk ilmu kejawen: wirid hidayat jati. pringadi abdi surya. shashangka, d., & murti, s. (2015). ilmu jawa kuno: sanghyang tattwajñāna nirmala nawaruci. dolphin. sugiyono. (2013). metode penelitian pendidikan pendekatan kauntitatif, kualitatif dan r&d. bandung: alfabeta. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 9 no. 1: 23 28 * copyright (c) 2019 dedi suyandi this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 3 december 2018; revised: 20 december 2018; accepted: 29 december 2018 the effect of mudharabah financing productivity and increasing the member's capital business on the income of mardhotilah bmt members dedi suyandi pascasarjana uin sunan gunung djati bandung email : dedidedi@gmail.com abstract the economic sector in indonesia is the sector with the most contribution to the creation of employment opportunities and sources of income especially in rural areas that have low incomes. the problem of this study is about how much influence the productivity of mudharabah financing and increasing member business capital on the income of mardhotillah bmt members in tanjungsari district, sumedang district by using quantitative research methods, the researchers concluded that the effect was quite strong. keywords: financing, capital, bmt mardhotilah introduction he economic sector in indonesia is the sector with the most contribution to the creation of employment opportunities and sources of income, especially in rural areas that have low incomes (isbah & iyan, 2016). micro, small enterprises (mses), which is one component of the manufacturing and trade sectors (the real sector), as a whole has a very large share in creating jobs for the community. besides that, there are many problems faced by mses due to the nature of their businesses, most of which are still transitional. some of the main problems that are often faced by these businesses include capital and marketing problems. other problems faced are low technology mastery, lack of capital, limited market access, weaknesses in business management and so on (sudaryanto & wijayanti, 2013). preliminary data shows that some businesses experienced a decrease in number and some increased their growth. the types of businesses that experienced the biggest growth were small traders and traditional markets in 2014 by 15,% had increased in 2016 by 42%. in addition to small traders in traditional markets, the type of tagan handicraft business also experienced a fairly rapid increase from 2014 from 8% to 21%. distributor type of business from 2014 amounted to 8,% decreased in 2014 by 4,%. types of business food and beverages are interesting to discuss because this type of business experienced a very rapid increase in 2014 of 5% and 2015 an increase of 15%. likewise from the business of producing goods and clothing and animal husbandry/agriculture, in general, showed moderate progress which from 2014 only 5% experienced an increase to 8-10%. while other types of businesses have increased from each year. there are several types of businesses that experience growth that shows positive value. this indicates that the potential of the tanjung sari area of sumedang regency in the field of micro and small businesses is very potential (wuryandani & meilani, 2013). this proves that the biggest obstacle experienced by the business sector is the lack of capital ownership. where most rely solely on very minimal private capital while the future market share is increasing along with the increase in population growth rate (maryati, 2015). besides other problems such https://creativecommons.org/licenses/by-sa/4.0/ ijik vol. 9 no. 1: 23-28 the effect of mudharabah financing productivity and increasing the member's capital business on the income of mardhotilah bmt members dedi suyandi issn 2302-9366 ( print ) issn 2302-9781 (online) 24 │ as bad credit. since the existence of baitul maal wat tamwil (bmt) bmt mardhotillah in tanjungsari subdistrict, sumedang regency, these small economic actors who are members have found it easy to be able to expand their businesses by injecting funds or capital in the form of mudharabah financing. the establishment of the bmt can drive the economy in the tanjung sari subdistrict, sumedang regency. before the bmt mardhotillah, the number of micro small enterprises (mses) in sumedang regency was not enough. with the bmt can help mses to increase capital for their business. the role of the bmt received a good reception from the people who were members of bmt mardhotillah because mses who were members of bmt received rotating and revolving funds to increase umk venture capital consisting of the trade, home industry and service sectors (hamidah & yandono, 2016). bmt mardhotillah has been trusted by the community because it does not use the principle of interest but with the principle of profit-sharing (mudharabah) that does not harm one another (fadhila, 2015). with the existence of bmt mardhotillah can help small micro enterprises that do not have the capital for the business to be able to open a business. bmt mardhotillah since its establishment aims to help the community, especially for the weak economic community to grow and develop, especially bmt mardhotillah has been able to overshadow the group of small and medium entrepreneurs (rohmat, 2018). the existence of bmt mardhotillah is evidenced by the existence of capital disbursement in the form of mudharabah financing to mses according to the type of business with different levels of financing which are distinguished according to the trade sector and the service sector (rohmat, 2018). the funds provided by bmt mardhotillah in tanjungsari, sumedang regency, towards umk. looking at the volume of financing in the data above, that in the year 2014 mudharabah financing provided was rp. 4,914,071,000 (four billion nine hundred fourteen million seventy-one thousand rupiahs) followed until 2015 there was a significant increase of rp.5,547,125,000 (five billion five hundred forty-seven million one hundred and twenty-five thousand rupiahs) the peak in 2016 was increasing in mudharabah financing worth idr 6,843,168,466 (six billion eight hundred forty million one hundred sixty-eight thousand four hundred sixty-six rupiah). these data indicate that mudharabah financing is very large to the count of billions (suherman, 2019). this proves that the demand for capital is so high for bmt mardhotillah. likewise, bmt is willing to provide the capital which increases every year due to an increase in business from customers as recipients of funds. this, of course, provides significant benefits for bmts and customers (rohmat, 2018). based on the explanation from bmt, that the disbursement of mudharabah financing in 2014 was accumulated from 2013 given to customers totalling 704 people, and in 2015, disbursement was given to 948 people until 2016, mudharabah financing was granted to 1113 customers. while the benefits of the mudharabah financing, the bmt gets a profit of rp. 98,281,420 (ninety-eight million two hundred eightyone thousand four hundred and twenty rupiahs) in 2014, while in 2015 a profit of rp. 110,942,500 (one hundred ten million nine hundred forty-two thousand five hundred rupiahs), the peak in 2016 was a profit of rp. 136,863,369 (one hundred thirty-six million eight hundred sixty-three thousand three hundred sixty-nine rupiah). what can be understood from the facts above is that the higher the level of productivity of mudharabah financing, the higher the level of profits obtained by the bmt? likewise, the higher the level of business capital given to smes and members/customers (huda & heykal, 2010), the higher the level of benefits obtained and affect the income of mardhotillah bmt including income as a member of bmt. however, in-depth studies are needed as to how much the level of productivity has a large influence on profits and has an impact on mardhotilah bmt revenues. likewise, how big is the level of increase in ijik vol. 9 no. 1: 23-28 the effect of mudharabah financing productivity and increasing the member's capital business on the income of mardhotilah bmt members dedi suyandi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 25 business capital provision for micro small businesses and customers that can provide benefits to bmt mardhotillah's revenue? the assumptions above are interesting material for the writer to study more deeply the relationship between one variable with another variable. the problem of this research is about how much influence the productivity of mudharabah financing and increasing member business capital on the income of mardhotillah bmt members in tanjungsari district, sumedang regency. research methods this type of research quantitative research is a systematic scientific research on the phenomenon and its relationships (saebani, 2017). the purpose of quantitative research is to develop and use mathematical models, theories and / or hypotheses related to phenomena. the measurement process is a central part of quantitative research because it provides a fundamental relationship between empirical observations and mathematical expressions of quantitative relationships (sugiyono, 2013). calculation of the sample with d = 10% of the population is 70 samples. results and discussion as the results of the spss process, it is known that each of the variables both x1, x2, y1 and y2 gives influence to each other and also shows the absence of a relationship between these variables. in this discussion, it is processed not only based on spss results but also field results obtained by the author. so there is a fusion between the two. as it is known that x1 is the variable of mudharabah and y1 financing productivity, micro small business income in bmt seen from the partial analysis has a positive but not significant effect. so the hypothesis of results x1 and y1 is "the productivity variable of mudharabah financing (x1) has no significant effect on increasing the capacity of micro-small businesses in mardhotillah bmt." because it only produces a significance value of 0.222> 0.05 (x1 and y1) which means there is no significant correlation. it shows that the variable productivity mudharabah financing does not have an impact on business improvement. this can be seen when the respondents answered only limited to knowing there is a program to increase mudharabah financing from year to year. economically, there is no significant relationship between mudharabah financing productivity towards members who work as micro small business traders in bmt mardhotillah. the respondents only knew that in bmt mardhotillah there was a financing program for traders, and did not provide answers in nominal terms or figures that their business had increased or not in the mudharabah financing program. they are only limited to understanding and knowing that in bmt mardhotillah there is a capital granting program to increase the productivity of mudharabah financing for bmt members. this shows that the mudharabah financing productivity program is only limited to promos or ordinary programs like other islamic financial institutions. as with the above discussion, then partial analysis applies to x2 and y1 discussions. the two variables hypothesise that "the increase in capital (x2) has a significant effect on micro-small business income (y1) in mardhotillah bmt." thus, there has been a significant influence between the productivity of mudharabah financing on member income in bmt mardhotillah. this is based on the spss results that the increase in capital (x2) with micro-small business income (y1) is a significance value of 0,000 <0.05 ijik vol. 9 no. 1: 23-28 the effect of mudharabah financing productivity and increasing the member's capital business on the income of mardhotilah bmt members dedi suyandi issn 2302-9366 ( print ) issn 2302-9781 (online) 26 │ which means there is a significant correlation. the smaller the value of 0.05, it means that the level of the relationship is large which has a 95% confidence level. based on the results in the field and integrated with the spss results, there appears to be a cohesiveness between the mudharabah financing productivity variable and the income of mardhotillah bmt members as a whole. this means that the bmt rolling out of the financing improvement program has a positive impact on the benefits or income of bmt members. because bmt members other than as pure members who do not have any other business outside bmt, while members who work as micro small business traders, all have an impact on the results or benefits obtained by bmt members. as the results of respondents who answered that mudharabah financing productivity in terms of benefits for bmt members to me, were answered with moderate and high and no one answered small. this data shows that there is a significant advantage when there is a mudharabah financing program for bmt members as a whole. both personal benefits and as a bmt member separately. based on spss results that that variable x2 has a positive effect on y1. the positive influence means that an increase in the capital increase (x2) will also increase an increase in micro-small business in mardhotillah bmt. in reality, the field shows that positive influence is the existence of new enthusiasm for micro small business traders to gain profits because they add capital. however, this positive effect does not significantly influence business improvement. its significance is still small as a result of the x2 and y1 hypothesis hypotheses that "an increase in capital (x2) has no significant effect on increasing the capacity of small micro-enterprises (y1) in mardhotillah bmt." that is, adding capital does not necessarily mean they get a big profit, even though they don't lose. there are other factors which cannot be explained by the spss results as well as the results in the field. because on average they answer interviews, economic factors of the country (because of the many increases in various sectors) affect their trade in addition to the large necessities of life. thus, the results of the partial analysis are consistent with the results in the field that there is no significant effect between the increase in capital and the increase in the capacity of micro-small businesses in mardhotillah bmt. as spss results that the variables x2 and y1, a significance value of 0.34> 0.05 which means there is no significant correlation. the greater than the value of 0.05, it means that the level of the relationship is getting smaller / weaker. this does not mean, the respondents did not benefit but only 34% of the effect of increasing capital on their business. furthermore, based on spss results it is known that the relationship between mudharabah financing productivity (x2) is positive to y2. a positive influence means that an increase in capital (x2) will also increase the income of mardhotillah bmt members. furthermore, the discussion with simultaneous inferential analysis (together) between mudharabah financing productivity variable (x1), capital increase (x2), to the business increase variable (y1) and member income (y2) with f table test (anova) and correlation. the first step is discussed about variables x1, x2 to y1. based on spss output, the hypothesis can be drawn that "the independent variables x1 and x2 simultaneously (together) do not affect the dependent variable y1 (operating income)." likewise, the correlation of significance of the influence of the three variables is not significant between the two variables (x1, x2 to y1). even as a conclusion of the data of the three variables seen from r square in the summary model it is known that the coefficient of determination (r square) of 0.064, this means that only 6.4% means that the variables x1 and x2 have a 6.4% effect on operating income while the remainder (100% 6.4% = 93.6%) is explained by other causes beyond this regression. ijik vol. 9 no. 1: 23-28 the effect of mudharabah financing productivity and increasing the member's capital business on the income of mardhotilah bmt members dedi suyandi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 27 based on the data in the field and the spss results it can be understood that the effect of the variables x1, x2 on y1 is only 6%. in other words, the effect is very weak. this is because the respondents who are micro small business traders are of the view that the provision of capital in instalments with the benefits obtained does not significantly affect the income of the traders. besides that the respondents who were given the questioner, the instalment period is still long from a 3-year credit agreement. so the profit is only 6% of each member of the trader in the first year of instalments to bmt. in other words, there has not been a break event point between the principal and the instalment period and the benefits. like the previous discussion, so also the variables x1, x2 and y2 based on the spss results can be hypothesized that "the independent variables x1 and x2 simultaneously (together) affect the dependent variable y2 (member income)." thus it can be understood that the two independent variables (x1 and x2) simultaneously have a strong influence (together) on the income of mardhotillah bmt members. the effect is of high significance with the sig. 0.000 <0.05 which means that the two variables x1 and x2 have a significant effect on the percentage of 95% confidence in the income of mardhotillah bmt members. as a conclusion, the data seen from r square in the summary model shows the coefficient of determination (r square) of 0.254, (25.4%) which means that the variables x1 and x2 affect 25.4% of the members' income. its influence is quite strong. thus it can be understood that the effect is positive and significant simultaneously (together) variables x1, x2 to y2 as the results of the partial analysis (separate) variable x1 to y2 or variable x2 to y2. based on these data, it shows that the mudharabah financing productivity program and the increase in venture capital have an overall effect of 25% on the income of mardhotillah bmt members. as pure members (not concurrently as bmt traders), they benefit more than traders as bmt members. even when combined either as a pure member or as a trader who is also a member of mardhotillah bmt, they get an overall profit of 6% as variables x1, x2 to y1 plus 25.4% as variables x1, x2 to y2 amount to 31.4%. the effect can be seen when the average respondent answers that they get a profit of rp. more than 2,000,000 each month from the final results of the calculation of profit or loss annual report bmt mardhotillah in the period 2015-2016. even so, the effect of the variables x1, x2 on y2 is still relatively small, namely 25.4% overall. because the respondent's answer to my question received an average income of 2000,000 more than an increase in mse capital granting in bmt, it has its view. some respondents are of the view that the 2000,000 figure is insufficient for their daily needs and some are of the view as an additional income from salary as a member or caretaker of bmt mardhotillah tanjungsari. thus, it can be concluded that there are hypotheses that are in accordance with the results in the field so that conclusions can be drawn intact, and there are some hypotheses that are not in accordance with reality in the field so that conclusions can be drawn as well. some hypotheses resulting from spss results and in the field are described as follows: 1. hypothesis results x1 and y1: "productivity variable mudharabah financing (x1) does not have a significant effect on increasing business capacity (y1) in mardhotillah bmt." (not by the initial hypothesis). 2. hypothesis results x2 and y1: that "capital increase (x2) has a positive and significant effect on increasing business capacity (y1) in mardhotillah bmt." (by the initial hypothesis). 3. hypothesis results in x2, y1: "increased capital (x2) does not significantly influence the increase in micro small business capacity (y1) in bmt mardhotillah". (not by the initial hypothesis). 4. hypothesis x2, y2: "capital increase (x2) has a significant effect on member income (y2) bmt mardhotillah. (by the initial hypothesis). ijik vol. 9 no. 1: 23-28 the effect of mudharabah financing productivity and increasing the member's capital business on the income of mardhotilah bmt members dedi suyandi issn 2302-9366 ( print ) issn 2302-9781 (online) 28 │ 5. hypotheses x1, x2, y1: "productivity variables mudharabah (x1) and capital increase (x2) simultaneously (together) do not significantly influence the dependent variable y1 (operating income)." (not by the initial hypothesis). hypotheses x1, x2, y2: "productivity variable mudharabah (x1) and capital increase (x2) simultaneously (together) have a positive and significant effect on bmt mardhotillah jatinangor sumedang's member income (y2) variable. (by the initial hypothesis. conclusion the magnitude of the influence of mudharabah financing productivity and increasing member business capital on the income level of mardhotillah bmt tanjungsari subdistrict sumedang regency is that the variables x1, x2 and y2 based on the spss results can be hypothesized that "independent variables x1 and x2 simultaneously (jointly) affect the variables bound to y2 (member income). " that the two independent variables (x1 and x2) have strong influence simultaneously (together) on the income of mardhotillah bmt members. the effect is of high significance with the sig. 0.000 <0.05 which means that the two variables x1 and x2 have a significant effect on the percentage of 95% confidence in the income of mardhotillah bmt members. as a conclusion, the data seen from r square in the summary model shows the coefficient of determination (r square) of 0.254, (25.4%) which means that the variables x1 and x2 affect 25.4% of the members' income. its influence is quite strong. references fadhila, n. (2015). analisis pembiayaan mudharabah dan murabahah terhadap laba bank syariah mandiri. jrab: jurnal riset akuntansi & bisnis, 15(1). hamidah, s., & yandono, p. e. (2016). akad pembiayaan mudharabah menurut pemahaman nasabah baitul maal wat tamwil di tongas probolinggo. jurisdictie, 7(2), 71710. huda, n., & heykal, m. (2010). lembaga keuangan islam. kencana. isbah, u., & iyan, r. y. (2016). analisis peran sektor pertanian dalam perekonomian dan kesempatan kerja di provinsi riau. jurnal sosial ekonomi pembangunan, 7(19), 45–54. maryati, s. (2015). dinamika pengangguran terdidik: tantangan menuju bonus demografi di indonesia. economica: jurnal program studi pendidikan ekonomi stkip pgri sumatera barat, 3(2), 124–136. rohmat, s. (2018). pengaruh kualitas pelayanan terhadap loyalitas anggota bmt mardhatillah berkah cabang purwakarta. eksisbank: ekonomi syariah dan bisnis perbankan, 2(2), 7–10. rohmat, s. r. s. (2018). influence excelent service loyalty saving at bmt member mardhatillah blessing branch purwakarta. jurnal ekbis (ekonomi & bisnis), 6(1), 145–153. saebani, b. a. (2017). pedoman aplikatif metode penelitian dalam penyusunan karya ilmiah, skripsi. tesis, dan disertasi, bandung: cv pustaka setia. sudaryanto, r., & wijayanti, r. r. (2013). strategi pemberdayaan umkm menghadapi pasar bebas asean. pusat kebijakan ekonomi makro. badan kebijakan fiskal. kementerian keuangan, jakarta. sugiyono. (2013). metode penelitian pendidikan pendekatan kauntitatif, kualitatif dan r&d. bandung: alfabeta. suherman, e. (2019). analisis persepsi masyarakat terhadap kualitas pelayanan lembaga keuangan mikro (studi anggota bmt mardhatillah berkah). jurnal manajemen & bisnis kreatif, 4(2). wuryandani, d., & meilani, h. (2013). peranan kebijakan pemerintah daerah dalam pengembangan usaha mikro, kecil, dan menengah di provinsi daerah istimewa yogyakarta. jurnal ekonomi & kebijakan publik, 4(1), 103–115. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 2: 145-162 doi: 10.15575/ijik.v12i2.17710 * copyright (c) 2022 adil zarfi this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: april 10, 2022; revised: may 21, 2022; accepted: june 15, 2022 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi london school of modern studies, 102 – 116 windmill road, croydon, surrey cr0 2xq, united kingdom corresponding author e-mail: abouimranezarfi@gmail.com abstract the main purpose of this study is to investigate the role of participative finance and microfinance in morocco to enhance and empower entrepreneurship. the new banking law n° 103-12 reinforces the legal framework. it offers an opportunity to the participative financial institutions to implement their products and participate in the financial inclusion strategy in morocco, which can facilitate the access of vsmes and auto entrepreneurs to several modes of financing. for this reason, it is necessary to determine the place of participative microfinance in the ecosystem of participative finance and the necessary conditions for its implementation. it is also necessary to know if the formal financial system is well designed to serve the financing needs of auto entrepreneurs in morocco. the study proposes a conceptual framework to establish the relationship between participative finance, microfinance, and entrepreneurship in the case of auto-entrepreneur schemes. in this regard, it seems necessary to know the degree of importance of financial inclusion and if it is enough to empower the auto entrepreneurs, which also helps to determine the contribution of participative finance and microfinance in entrepreneurship. understanding the overall socio-economic structures in morocco will help determine the obstacles and level of awareness on the demand or supply side. it will help to know whether the shariah-compliant products can meet on expectations of the vses segment. for this purpose, the perception and attitudes of auto entrepreneurs were analyzed using an online survey. a group of experts' perceptions was also analyzed using a qualitative approach, in which semi-structured interviews were conducted. keywords: participative finance, microfinance, auto entrepreneurs, entrepreneurship introduction in the last two decades, the concept of financial inclusion was introduced as "a new approach that is supporting a market development approach to make financial sectors more inclusive" (wilthagen & tros, 2004). participative or islamic finance was among the pillars of this approach that was supposed to positively contribute to reducing financial exclusion, eradicating poverty, and enhancing economic growth (ahmed, mohieldin, verbeek, & aboulmagd, 2015). however, this finance focuses on debt-based modes of financing like murabaha and ijarah rather than the participative modes like mudarabah and musharakah. however, unlike mainstream islamic bankers, many islamic microfinance providers with multiple bottom lines are not comfortable with techniques like murabaha and ijarah and view them as interest-based loan substitutes. according to bank al-maghrib in morocco, the banking rate passed from 20% in 2000 to 40% in 2007 and 70% in 2017 (bennouna, 2019). the challenge now consists mainly of enhancing the economic and social inclusion besides the financial inclusion, and secondly, realizing the self-sufficiency or entrepreneurship and the self-economic empowerment (ghiat, 2016). in 2010, bank al-maghrib approved a license for the first participative financial institution in the country, dar assafaa littamwil, as one of the subsidiaries of attijariwafa bank. still, all its products are based on murabaha contracts, such as safaa immo, safaa auto, safaa cons, and safaa tajhiz. in the second quarter of 2013, the central bank https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) 146 │ adopted a new banking draft project n° 34-03, with new regulations, and it includes the participative banks, the project of this law deposited by the moroccan government already voted and approved by the two chambers in 2014, appeared on official bulletin of january 22, 2015, under the project law n° 103-12. the poor segment and the very small enterprises (vses) in morocco suffer from multiple problems, which put them in a very disadvantaged position and living in poor conditions that are significant, complex, and multifaceted (kandachar & halme, 2017). yet the availability of suitable financial products would greatly enhance their financial inclusion. still, the lack of information, training, access to investment opportunities, and entrepreneurship culture are necessary elements that can enhance the economic empowerment and social status of this segment. the matters of participative finance and microfinance, financial exclusion, entrepreneurship, economic empowerment, and development are gaining recognition at the highest ranks of the political and economic establishment in morocco and the banking and financial services industry (kustin, 2015). therefore, the authorization of the participative banks in 2017 was one the successes and an important step toward financial inclusion. on the other hand, it has been observed that the high-net-worth people benefit much from the financial banking industry, whereas the vses and poor people stay beyond the scope. some attention and initiatives have been taken to address this issue but still not enough because of the complexity of the system and the insufficient alternative and competitive products. although a great deal of research has been conducted to explore the role of participative finance in financial inclusion using different methodologies (chgoura & hefnaui, 2015; elfaik & hniche, 2021; gazzotti, 2018), these studies are specific to a particular environment as most of them linked these two concepts directly with poverty alleviation only. whereas our concern is how participative finance and microfinance can be the lever for entrepreneurship. so, the research focuses on the role of participative finance and microfinance in shaping financial inclusion, economic empowerment, entrepreneurship, and recognizing other determinants and related variables, which are economic development and poverty alleviation according to islamic law.. research method to explain the relationship between the concepts, a case study of the auto-entrepreneur scheme is addressed. participative microfinance is the main proxy used to gauge economic empowerment and entrepreneurship. it is suggested that the participative microfinance is generally associated with participative finance practice, and this latter could indicate the implementation of participative microfinance. the focus of this research has two angles: 1. as for the first angle, this research is concerned with deducing hypotheses to test and evaluate if the theory and practice of participative microfinance and financial inclusion can contribute to economic empowerment and entrepreneurship. 2. and for the second angle, which is more important, this research is concerned with the possible accordance of the financing of entrepreneurs with the rules of participative finance in morocco? the aim is to explore entrepreneur empowerment in morocco in terms of sources, uses, attitudes, and constraints reflected in the research title and address the issues previously mentioned. in addition, qualified as "an exploratory study" (kumar, 2018; stebbins, 2001), it is better suited to the inductive, and there are several reasons for this. first, the study will assist in building theory, adding new insights, and bridging the gap in research into entrepreneur's finance and participative finance. second, understanding the perceptions and feelings of entrepreneurs and financial institutions is in line with constructivism philosophies. the study is also qualified as prospective descriptive research, and it adopts both quantitative and qualitative approach that was articulated through the case of auto ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 147 entrepreneurs in the present research, it was somewhat difficult to determine and locate all the respondents (auto entrepreneurs). it was needed to interact closely with them and divide them across many relevant categories of entrepreneurs: those who were self-financed, those who sought finance from conventional or participative banks, and those who sought finance from microfinance providers or other special institutions. because of the profile diversity of respondents, the survey questionnaire is written in arabic/english through google form. this research adopted a semi-structured interview designed to deal with professionals and academicians. after sharing the main concepts and results with the interviewers, the aim was to collect their opinions and conceptions regarding the finance and empowerment of entrepreneurs in morocco within the rules of participative finance. an interview guide was developed for the interviews, consisting of a set of questions. the order of the interview guide was constructed by considering the research objectives and questions and to achieve fluent conversation with the participant. as for the interview environment, interviews were conducted in a manner and time chosen by the interviewee or proposed by the researcher. each interview was about 90 to 120 minutes, and conversations were recorded automatically on the video conference platform (zoom). to establish the survey, this first technique (probability sampling) is adopted in this research because the population of entrepreneurs is known to have an equal distribution. to conduct the interview in this study, data was collected from a small group of the target population without using the snowball technique because the interviewees are known and selected carefully by academicians and professionals from morocco and tunisia. in this research, the pilot study is used as preliminary testing of the hypotheses to reduce the number of treatment errors and to try out a number of alternative measures. it also provided the clarity of the questionnaire items, the length of time needed to complete the survey or the interviews, and the reliability of the questions in the survey and the interview. the pilot study was designed to test the survey and interview structure, the question design, and any difficulties or misunderstandings relating to the questions. for the survey, it was piloted on several people before validating the procedure, which helped to eliminate or add some questions as well as to correct and restructure some other questions. the interview procedure was also piloted on four persons before starting. the interview includes the preparation phase, collection of evidence, and recording. in this study, the researcher conducted data collection and analysis with interactive techniques (miles, huberman, & saldaña, 2018). the data gathered were preserved in textual form, as digital recordings, and in the form of manual field notes that were taken during the interviews. translated quotations from the interview transcriptions were used to support the findings. results and discussion result conceptual and theoretical framework regarding the conceptual framework of this paper, many concepts are closely related and can be subdivided into four categories: 1) development and poverty, 2) islamic economy and islamic finance, 3) islamic microfinance and financial inclusion, 4) entrepreneurship and economic empowerment. the concepts of development and poverty, islamic economy, and finance are interrelated indirectly with our topic, participative finance and financial inclusion in one side, and entrepreneurship and economic empowerment in the other. ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) 148 │ participative finance, microfinance and financial inclusion in general, microfinance can be defined as the provision of financial products and services to lowincome populations otherwise excluded from the access to formal financial services (ezzahid & elouaourti, 2021). for a long time, microfinance was considered an appropriate tool to simultaneously accomplish social and financial goals, and over time it has become more commercialized (iqbal, 2018). despite the richness of the islamic economy, islamic microfinance has not witnessed many takers, unlike the mainstream of islamic finance. "in the context of muslim societies, building inclusive financial systems would most certainly require integrating microfinance with islamic finance. they have much in common. both advocate financial inclusion, economic empowerment, entrepreneurship, and risk-sharing. both focus on developmental and social goals. both involve participation by the poor (obaidullah & shirazi, 2014)." regarding the foundations and theoretical framework of microfinance, academic researchers have been trying to investigate whether the theories of finance relevant to large firms apply to vsmes. concerning financial inclusion, conventional microfinance addressed this concept in isolation from the social inclusion while participative finance addressed the two matters simultaneously. participative microfinance is not targeting only the low-income group. it is also more appropriate for the unemployed and skills groups such as graduate students, educated people, farmers, and alike (elzahi saaid ali, 2022). globally, islamic microfinance providers can be categorized into informal, member-based organizations, non-government organizations, and formal microfinance providers. in the islamic countries, current and potential providers of islamic mf are likely to be either the conventional mfis expanding their services to include islamic mf or the islamic fis expanding the scope of their services to include mf. however, islamic banks have not typically been involved in microfinance (sheikh, 2021). more recently, literature has emerged that offers contradictory findings on the impact of microfinance because of the divergent effect between the positive impact, no impact, and even a negative impact. in general, these studies demonstrate that the impact of microfinance works differently from one situation to another, and the impact depends on different factors ranging from financial literacy, population density, financial service providers, and multiple borrowing (sultakeev, karymshakov, & sulaimanova, 2018). financial inclusion is the source of improving access and removing the impediments to the lack of access through several channels, such as the provision of credit, savings, and insurance tools. those channels can help improve the financial resources for the poor and new entrepreneurs. the evidence is building that financial inclusion is a key enabler for reducing poverty and for achieving the goals of improved education, better health, food security, access to clean water, and more. so, the issue of financial inclusion is still complex. there could be just simply too many issues that need to be studied. this is commonly referred to as an unfinished agenda. note that financial inclusion is also constructed by several factors that range from psychological, socio-cultural, geographical, and economical to political issues. the islamic financial system perspectives on financial inclusion have two dimensions: first, islamic law promotes financial inclusion through risk-sharing contracts, which are the best alternative to conventional finance. second, the islamic banking system promotes financial inclusion through instruments of redistribution of wealth among all groups in society (iqbal & mirakhor, 2012). participative finance and entrepreneurship the most popular definition of entrepreneurship belongs to venkataraman & shane (venkataraman & shane, 2000), who define the concept as "a field of business aimed at understanding how opportunities for innovation in terms of new products, services, markets, production process, raw ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 149 materials, ways of organizing existing technologies, arise and are discovered by individuals who develop and exploit these opportunities through different ways to produce a wide range of effects." for this purpose, the rapid growth of the small-scale sector is necessary. entrepreneurial development programs are designed to help a person strengthen the entrepreneurial motive. these programs assist prospective and potential entrepreneurs to set up small-scale units of their own and thus become self-employed. furthermore, the issue of entrepreneurship development is also related to the financing issue. there is a myth regarding entrepreneurs that all required is money or capital to start with, but he also needs financial assistance at every stage of the project, in terms of short, medium, and long-term finance. the review of some literature and the early contributions in this area give classifications that can be regrouped on sociological, economic, cultural, and psychological theories subdivided into several categories. both western and islamic economies provide significant incentives for engaging in entrepreneurial activities. however, while western entrepreneurs often have profit maximization as a chief goal, muslim entrepreneurs have an obligation also to pursue religious and societal needs. so, it is inappropriate to judge the relative success of islamic entrepreneurial activity by the same metrics as the western ones because muslim entrepreneurs have altruistic and religious goals that inform their idea of a successful business enterprise (hassan & hippler, 2014). from the motivation side, we can distinguish between substantial entrepreneurship (short-run), when the person does not have another job, so he decides to start a business, and trend entrepreneurship (short-run), when a person uses imitation of other and start a business, and finally opportunitybased entrepreneurship (long run) which is the most important when people come with a new idea and use the new opportunity in his business. but whether the motive is opportunity or necessity, islam endorses entrepreneurship as long as it is morally and ethically sound and complies with the islamic code of conduct. on the other hand, entrepreneurship requires the capability approach that suggests that to overcome poverty, the poor must be helped to enhance their capabilities to join a mainstream society and have a decent life. the core claim of the capability approach is that the assessment of well-being should not primarily focus on resources or on people's mental states but on the effective opportunities that people must lead the lives they have reason to value (gasper, 2017). while assets enable people to withstand shocks and expand their choices, capabilities are inherent in people and enable them to use their assets differently. micro entrepreneurship development is considered an income-generating strategy that helps poor, lowto moderate-income, and other disadvantaged individuals start or expand micro-enterprises. microfinance, which encompasses the management of small amounts of money through a range of products, and a system of intermediary functions that circulates money in an economy, represents the main pillar of micro-entrepreneurship. the development would be possible when an islamic microfinance loan allows real and substantial investments in the production/investment capital and assets, not only personal assets (farooqi, qamar, & chachi, 2017). survey findings it was realized that there were areas of agreement and disagreement between auto entrepreneurs. yet nearly all auto entrepreneurs have the same attitude and vision regarding financing and entrepreneurial matters. the first section concerns the demographic data. below summarizes the response to this section. 1. 51% of auto entrepreneurs in morocco are single, and 38% are married. most auto entrepreneurs are between 25 and 35 years old, with a rate of 48%. interestingly, 53% of auto entrepreneurs ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) 150 │ have higher studies (university degrees). regarding gender, 77,2% of auto entrepreneurs are male, and only 28,8% are female. 2. 56% of auto entrepreneurs in morocco have technical studies, followed by scientific education 27%, and only 19% who had studied literature. on the other hand, regarding the sector of activity, the services have the higher rate of 37%, 29% of auto entrepreneurs work in commercial activities, 15% in artisanal activities and handcraft, and only 7% in industrial activity, followed by 5% in it domain. the second section mainly concerns the auto-entrepreneur scheme. it contains four questions regarding the year of registration, the knowledge about the scheme, and the job experience and preference. below summarizes the response to this section. 1. regarding the year of registration, 24% of auto entrepreneurs registered in the scheme in 20192020, 19% in 2017-2018, 13% between 2015-2016, and 17% are not yet registered. 2. as for the source of knowledge, 50% know about the scheme from the internet and other media, and 39% know about it from their friends and family members. 3. regarding the job status and experience before the registration in the auto-entrepreneur scheme, 32% had stable jobs for less than five years, whereas 28% had this kin fog job for more than five years. on the other hand, a minority of participants (10%) reported being jobless before becoming auto entrepreneurs, and 25% had their work. 4. as for the preference between the stable job and own/private work, the majority of those who responded to this item (76%) reported that they prefer to have their work, only 11% prefer to have a stable job, whereas 11% are indifferent between stable job and own work. the third section contains questions about the main features, characteristics, and advantages of the auto-entrepreneur scheme, such as tax advantages, administrative procedures in registration, mode of financing, marketing services, and social advantages, as well as the training and support. 1. regarding tax advantages (vat and % of gross sale), in response to this feature, most of those surveyed (80%) indicated that these advantages are favorable (medium to very high). in contrast, only 20% think they are not favorable (low or very low). 2. on the same path, the overall response to this question was very positive regarding the administrative procedures. the table shows that 80% reported that these procedures are favorable (medium to very high), whereas only 20% think they are not favorable (low or very low). 3. however, regarding modes of financing, the overall response to this question was very negative as only 16% reported these modes of financing are favorable (high to very high), whereas 84% think that they are not favorable (from very low to medium). 4. in the same line, regarding marketing services, the figure shows that only 27% reported that these services are favorable (high to very high), whereas 73% think they are not favorable (from very low to medium). 5. and regarding the social advantages (social security), only 18% reported that these advantages are favorable (high to very high), whereas 82% think that they are not favorable (from very low to medium). 6. and finally, concerning training and support, the graphic shows that 17% reported that these two issues are favorable (high to very high), whereas 83% think that they are not favorable (from very low to medium). interestingly, some respondents reported other important issues and additional features like time control, invoicing, work at home and the need for an auto entrepreneur's card. ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 151 this fourth section is the most important step of our survey; we expect to know the attitude and the perceptions of auto entrepreneurs toward the financial offer. it contains questions concerning the banking, microfinancing, and financial needs of auto entrepreneurs. 1. the first question concerns the banking rate of this population in morocco, which is one of the indicators of financial inclusion. when asked whether they already have a bank account, 84,2% of the respondents reported that they already had a bank account. only 15,8% said that they did not have an account with banks before their registration in the auto entrepreneur scheme. 2. to explain the negative answer, the respondents were asked to give reasons why they didn't have a bank account. the most interesting result is that the majority of auto entrepreneurs who didn't have a bank account reported that it's because of the high cost of financing (39%), 33% of them thought there was no need to have a bank account, 16% report that the reason is the complexity of the system and only a few of them reported that it's because religious and ethical reasons (12%). 3. for those who had a bank account, the majority, 44%, used the account mainly for saving, 39% used it for transfer services, and only 16% to have a banking loan, and finally, only a small number of respondents (11%) indicated that they had an insurance service. 4. as for the question if the banking system satisfies the need of auto entrepreneurs in general, 61,5% report negatively with "no,"; which means that there is no satisfaction from the banking services; and 34% are satisfied and report positively with "yes," and 10% gave a different answer and comments like: somewhat, satisfy some needs, do not know the complexity. 5. to explain the negative answer "no," the majority (more than 98%) report that the reason is the high cost (55%) and system complexity (43%); which also confirms the above result "why some auto entrepreneurs didn't have a bank account?". some other auto entrepreneurs mentioned the need for a guarantee as a reason for the negative answer. 6. the second question of this section concerns the formal microfinance sector and the "daret system" experience (the informal sector). regarding the formal sector, more than 84% report that they have never used these institutions to have a loan, and only 16% did use the services of these institutions. as for the experience, a description was an optional question, so most respondents didn't give answers. but some of them thought it was a bad experience. others believe it was like "training," and only a few thought it was a good experience. as for the informal manner of financing based on solidarity, known in morocco as the "darat" system, surprisingly, 44% of auto entrepreneurs did use this system, and more than half of those surveyed (56%) reported that they did not use it. and as for the experience evaluation, the result was interesting as all the respondents, without exception, confirmed that it was a good experience. still, some of them reported that sometimes this system shows some problems and difficulties. this fifth section concerns the alternative of conventional finance, which is the perception of auto entrepreneurs toward islamic or participative financing. we did introduce and briefly describe the participative products that are offered by participative banks and the product that will be launched in the future to clarify the concepts. 1. as for the participative banks, 61,1% of auto entrepreneurs answer that they will use and want to use their services, and 32,6% refuse to do so. and for the participative microfinance institutions, 58% want to use their services when they are implemented, whereas 30% refuse to do so. 2. for murabaha; which is the only financing participative product offered actually by the participative/islamic banks, 33% report that it's shariah-compliant, and 42% report that it's ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) 152 │ similar to the loan provided by conventional bank; and only 28% thought that murabaha is suitable for auto entrepreneur's needs. 3. on the other hand, mucharkah and ijarah are considered more important because 50% consider these modes suitable for auto entrepreneurs, and 39% think that these products are shariahcompliant. however, 25% consider that these modes are like conventional banking financing. however, some auto entrepreneurs mentioned that it's against the requirements of the autoentrepreneur scheme, which requires the amendment of the law to allow the application of the participative modes. 4. for the other services, 66% want to use the savings and investment services provided by these banks, 35% want to use the insurance services (takaful), and 36% are agreed to pay zakat, which is also a good indicator of the religious aspect of this category. 5. as for the additional services required from imfis, 74% prefer to get a free or good loan without interest, which reflects the need to integrate the no-profit oriented model, 57% need marketing services, 57% need training, and 43% need support, whereas 54% need marketing services. 6. the final part of this section concerns the amount needed by auto-entrepreneur from imfi; which reflects their financing needs, 32,3% need an amount of more than 150000 dhs, 37,5% need an amount from 50000 to 150000 dhs, and only 26% need an amount less than 50000 dhs. so, the target of mfi is 63,5%, which is above the average; as per the law, they cannot provide more than 150000 dhs. the remaining auto entrepreneurs who request more than 150000 dhs can provide initial financing or gradual financing, and the auto-entrepreneur can look for another source of financing. the overall findings showed that the respondents provided insight into the research questions, some responses provided more insight into the financing problems, obstacles, and challenges faced by auto entrepreneurs; and other responses provided more insight into how the participative financial institutions can meet the needs of the aes; and how participative finance could develop further support to meet the needs of aes in morocco. the survey highlights that the ae scheme should become a strategic tool for addressing such challenges as reducing dependence upon stable jobs. thus, this body of work provides evidence that it is vital that the participative microfinance institutions can give support and finance this category. the research found that participative microfinance can be most compatible with aes scheme in terms of providing them with support and finance; furthermore, the data showed that it would be a good idea to develop a specific institution for this category. this research suggests that participative instruments, especially musharakah and ijarah, are more suitable than commercial instruments; moreover, they indicate that ijarah ends with ownership (hire-purchase), and musharaka, would be particularly helpful sources of finance for aes. the research found that zakat, charity, waqf, and qard hassan would also be helpful, even if all these instruments are useful in theory but absent in practice. interview findings the main issues that were investigated in the interviews were related to the following: 1. vsme and aes challenges. 2. participative finance and microfinance as an alternative mode of financing. 3. the correlation and relationship between financial inclusion, economic empowerment, and entrepreneurship. ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 153 vsme and aes challenges. in this step, the interviewees were asked about the factors that affect aes in morocco when they decide to start or expand a business and when they wish to take finance from financial institutions. the question also concerns the gaps in the ae scheme. the main target of these questions was to investigate their opinions about vsme attitudes and perceptions. questions about the importance of collateral, the importance of training and capability, and market access were asked, amongst others, during the interviews. one of the desired objectives of this question is to highlight and uncover the most common problems and challenges faced by aes in morocco from expert opinion. responses show that the aes face many challenges that can be divided into many categories. most of the respondents believe there is inconvenient empowerment, and for aes, there is no program for this empowerment. they insist on the need for a suitable ecosystem, including the legal framework for this category of entrepreneurs. some interviewees mentioned that the ae scheme targets mainly graduate and educated people. the survey results support the same finding. whereas less educated people are still excluded, the procedure and advantages do not attract them. in addition, the gross sale/turnover does not represent the true size of the company. the amount is not enough to attract ae because, after deducting the expenses, the income is not sufficient to satisfy their needs and match their ambition. on the other hand, there is an agreement among all interviewees that aes under this scheme have obstacles in capacity building, access to the market, business opportunities and information, absence of customized educational programs and training, as well as marketing tools and smart partnerships. the interview has shown that most respondents believed that access to finance was not one of the most important obstacles facing vsmes and aes in morocco. the same evidence also concerns the types or modes of financing. the role of participative finance and microfinance the study's second research question aims to investigate how participative finance institutions meet the needs of vsmes and aes in morocco. in this section, the interviewees were asked about the features of participative finance instruments and how they can satisfy the needs of aes. it concerns the necessary condition to make participative microfinance more suitable for this category as a component of participative finance. the main objectives of these questions were to investigate their opinions about the comparative advantages of these instruments. during the interviews, the interviews asked questions about the murabaha, ijarah, salam, musharkah, and mudarbah mode of financing. additional objectives of this question are to highlight the level and priorities of these modes of financing as a lever for entrepreneurship. most interviewees said that aes were not satisfied with the financial resources that are mainly profit-oriented for big companies in morocco. therefore, the banks in morocco do not have an appetite for financing vsmes and aes. so, the findings of these questions suggest that aes will struggle to find access to finance in morocco because the banks are unwilling to finance and support them. it is also apparent from the findings that the banks and financial institutions face difficulties when financing aes. data shows that although the moroccan government has established institutions to finance vsmes, they are insufficient. this is either because the participative banks in morocco do not have an appetite for financing vsmes, or because the available sources are not appropriate for the financing of vsmes because the financial institutions seek high-profit margins. ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) 154 │ after collecting their opinions about the conventional financing system, the interviewees were asked about their opinions concerning the new banking legislation and the participative finance instruments. the new law for establishing participative banks in morocco would be helpful for financing vsmes. the findings suggested that the interviewees believed that the participative instruments were more suitable than commercial instruments. results also show that the interviewees agreed that participative financial institutions have many financial products that can be used to finance vsmes, such as leasing, murabaha, musharaka, and istisna. the findings indicated that all the respondents recognized that vsmes represent an important segment of moroccan economic growth. some interviewees highlighted the main characteristics and features of islamic modes of financing, such as the attachment to the real economy, the customers' needs, the flexibility, and diversification besides other non-financial services. they propose salam, partnership modes, and istisna better than murabaha, a debt-based financing model. on the other hand, some responses reported that the financial approach is not enough and cannot solve the problem of aes category. they added that even though the participative modes of financing are important, they must be combined and integrated with a global (economic and social) approach to enhance entrepreneurship. the findings showed that the experts provided insight into the financing problems and challenges faced by vsmes and aes, how the participative financial institutions met the smes, and how participative finance could develop further support to meet the needs of vsmes in morocco. the research found that the participative microfinance institutions are most compatible with moroccan vsmes, in terms of providing them with support and finance. furthermore, the data showed that it would be a good idea to develop a specific institution for aes. the findings suggest that participative instruments are more suitable than commercial ones; moreover, they indicate that ijarah ending with ownership (hire-purchase), and musharaka, would be particularly helpful sources of finance for aes. charity instruments like waqf and qard hassan would also be helpful, but all these instruments are useful in theory but absent in practice. however, this finding must be taken under the global economic empowerment approach and not a part that is limited to the financial approach. participative finance, financial inclusion, and entrepreneurship this question is related to our conceptual framework that establishes the relationship and correlation between islamic finance as a tool of financing, financial inclusion as an immediate objective, and entrepreneurship as an indirect objective. in this section, the interviewees were asked about the priorities and the relationship between the concepts. responses show that financial inclusion is somewhat important, but it is insufficient to realize economic empowerment and enhance entrepreneurship. financial inclusion cannot achieve the objective of economic empowerment that needs an economic approach or "global approach" that focuses on capacity building, providing suitable infrastructures, and financing via smart partnership. it aims to discover profitable investment opportunities and sustainable projects that consider the poor and vses as real economic actors. under the economic empowerment approach, the financial institution participates directly and actively in the value chain, starting from the strategic partner and the good suppliers to have better price negotiations and the final clients to sell the goods in good conditions. this participation needs good management and governance. as for entrepreneurship, the interviewees insist that the ae scheme must also target the unemployed who are not schooled and are less educated. for that, there is a need to classify and score diploma categories (high school, university, qualification, specialized). the entrepreneurship must be under a collective (pooled) project and not only individual orientation for aes. government and private ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 155 sector must encourage self-employment and vsme creation by including them in the big project. yet some people can have successful experience under the financial inclusion approach, but they arrange to be empowered otherwise, for example, through family and friends. this scenario is not available for everyone and must be structured and standardized. entrepreneurship should deal with innovation instead of imitation and copy/paste projects. and it is linked to educational background. in morocco, it is more oriented toward employment than entrepreneurship. microfinance helps shape this spirit. but it needs training and coaching all over the career. discussion participative finance, microfinance, and entrepreneurship in morocco the microfinance sector in morocco regarding the microfinance sector in morocco, many associations offer micro-financing through conventional instrument use, especially short-term loans. but despite this late start, morocco is a leader in microfinance among mena countries, and the sector is of strategic importance for the country. the sector that emerged in 2011 was stronger than the one in 2007: "according to a report by grameen jameel, there were 13 microfinance institutions in morocco, and by the end of 2012, they were serving 803,780 clients" (reuters, 2014). these institutions can carry out microcredit loans, but the current usage of microfinance products is significantly lower. "with 5% only of adults' report having credit from a microfinance institution. the sector remains a global anomaly, limited in its capacity to expand outreach product offering" (international finance corporation, 2014). in parallel, the informal sector contributes to microfinance provision through cooperation via a solidarity system. some poor people in morocco obtain financial services through informal arrangements with friends and neighbors. in this regard, 14% of adults report using credit self-help groups such as "daret" to save, and 33% of adults report saving at home" (international finance corporation, 2014). in morocco, there is a strong awareness of microfinance institutions though about 1/10 adults (5%) report having ever used a microfinance product or service. the microfinance sector has grown quickly and remains large because the government has also improved the regulatory framework and secured liquidity for the sector that faced a few difficulties starting in 2007. morocco is regularly included in the pantheon of microfinance crisis markets (daher & le saout, 2015). the sector started recovering around 2009 and has shown progress in terms of gross loan portfolio growth and the number of borrowers. and by 2011, the sector can be said to have fully recovered. in addition, the microfinance sector is one of the kingdom's leading employers and has created 6,000 direct and almost 1,000,000 indirect jobs. it ranked 14th in the global microscope index in 2015 and gained a remarkable 30-seater in 5 years (rank in 2009: 44th place). morocco is the fourth african country, behind tanzania (6th), ghana (10th), and kenya (11th). the 1999 law governing microfinance requires ngos to isolate their microfinance activities to control risks better and ensure their financial viability". the law defines micro-credit as any credit allowing low-income people to create or develop their activities for their inclusion. table 1 shows that for 2017-2019, the total balance sheet did not know many variations. it was always around 7,8 billion mad. however, the outstanding loans are increased by 5;9%, whereas the bad debts decreased by 21%, and finally, the net income increased by 31,7% in the same period, which a good indicator of the sector's performance. generally, the performance of the existing micro-credit institutions in morocco is still low for many reasons, such as the lack of information and transparency of their book ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) 156 │ record, unlike the banks and other companies, no clear and continuous supervision and control of their activities as well as the absence of marketing tools and divulgation of information. in addition, besides the high-interest rate, there is also the problem of the contractual terms and conditions that are not respected as stipulated, such as the concealment of conditions included in the contract and the pressure of the institutions in the event of non-payment and the lack of awareness. table 1. micro credit associations indicators in milliards mad milliard mad june 19 december 18 june 18 december 17 var % june 19/june 18 total balance sheet 7,8 7,9 7,8 7,6 -0,3% outstanding loans 7,3 6,8 6,9 6,6 5,9% rate of bad debt 4,9% 3% 6,2% 3,3% -21% net income 0,14 0,19 0,11 0,18 31,7% source: edited by the author 2022 regarding the sector's supervision, bank al-maghrib established various laws for credit institutions and micro-credit associations (mcas) (leone, leo, panetta, & porretta, 2014). thus, mcas are, under the new banking law n ° 103-12, assimilated into credit institutions and fully integrated with the perimeter of bam's intervention in terms of accreditation and regulation. in addition, through the ministry of finance, the government considers microfinance as an important lever for its role in financial inclusion, the fight against poverty, and the integration of the economically weak through creating jobs and activities generating income. among other actors in the microfinance sector, there is jaïda fund, which was established as a financing company as a limited company accredited by bam, and it is now endowed with a capital of 328 million dirhams with the main objective to facilitate the financing of all mfis, promote institutional development of mfis and risk-bearing and management. the second factor is the center for supporting solidarity micro-credit that helps the population to be able to access microfinance services, so the center decided to support sector actors to enhance their activities and thus, open the horizons of hope and dignity to many beneficiaries (beckmann, hielscher, & pies, 2014). the third factor is the national federation of micro-credit associations (fnam) which was created on october 4, 2001, under law 18/97 governing micro-credit in morocco and is the legal representative of the mcas in morocco. fnam's vision is to be a major player in the fight against poverty by creating job opportunities and income-generating activities. participative finance and microfinance in morocco participative microfinance can also encourage the vmses, a major part of the moroccan economy. they account for over 95% of the total operating enterprises, contributing over 30% to gdp and 48% to employment. smes struggle with access to capital, and islamic micro-financial institutions could fill this gap" (irti-thomsonn-reuters, 2014). summary of the evolution of participative finance in morocco: 1. 1985: requests from two international groups for the creation of islamic banks. 2. 1987: the creation of the moroccan association for studies and research in islamic economics (asmeci) 3. 1990: islamic development bank (idb) and bank al-maghrib, organized a conference on islamic finance in casablanca. 4. 1991: wafabank requested to open a window on participative finance. 5. 2007: conventional banks were allowed to offer a limited alternative (islamic) product (murabaha, ijarah, and musharkah) through windows. ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 157 6. 2010: "dar assafa," a subsidiary of attijariwafa bank, received approval from bank al-maghrib to offer islamic products mainly based on murabaha contracts. 7. 2012: the delivery of a draft law n ° 34-03 modifying the banking system by allowing the creation of participative banks. 8. 2013: parliament approved the government and companies to issue sukuk, idb announced its support for the first issue of sovereign sukuk in morocco, 9. 2014: the draft banking law was ready in the first half of 2014, and the same for takaful within the insurance code. 10. 2015: the new banking law n ° 103-12 was approved by the two chambers and published in an official bulletin, allowing the participating banks to market: murabaha, ijarah, musharkah, mudarabah, salam, istisnaa, and investment accounts. the authorized products are aligned with bam's prudential and accounting rules, with objectives to increase financial inclusion and complete the banking offer. 11. 2016: adoption of new fiscal measures in the 2016 finance law project concerning murabaha and ijarah, and distribution of accounting schemes by bam in september 2016 12. july 2017: bam approvals and licenses to 5 participative banks and three windows. 13. october 2018: launch of sovereign sukuk on the financial market. 14. august 2019: approval of the takaful regulations. table 2. kpis of participative banks in morocco (2017-2019) indicator 2017 2018 2019 evolution % structure% branches 44 100 133 33,00 accounts: 27000 56918 87272 53,33 deposit dhs 570000 1 546 679 2 909 771 88,13 current account dhs 570000 1 546 679 2 556 647 65,30 investmennt account dhs 0 0 353 124 financing:* dhs 159000 4 556 528 9 100 933 99,73 murabaha real estate dhs 159000 4 209 376 8 185 125 94,45 89,94 murabaha auto dhs 0 347 152 813 469 134,33 9,94 murabaha equipment dhs 0 0 102 339 12,58 *the financing includes the profit margin on murabaha source : bank al maghrib (2020) table 2 shows the level of performance of bank participation in morocco. the new banking law 10312 mentioned that microfinance institutions could be providing participation using the same financial instruments mentioned in the law (article 61). in addition, according to the law, they can propose a new product subject to sharia board approval. this legal framework offers important advances in the microfinance sector. regarding the status of participative microfinance in this new banking law, it seems that there is no clear recognition of this status as only one article mentioned expressly participative microfinance. hence, the main question concerns the place and status of islamic microfinance in this new banking law because even if the law introduces a batch of innovations and motivating regulations, it doesn't give details or separate regulations regarding participative microfinance. it is worth mentioning that "microfinance is important for the participative banks for two reasons: first, microfinance covers a much larger number of individuals and includes groups that do not reach the commercial banks. second, the current situation of microfinance is characterized by a very high-interest rate, amounting from 2 to 5% per month" (irti-thomsonn-reuters, 2014). but "if microfinance is to help build inclusive financial systems; it must develop strong linkages with the formal banking sector and the ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) 158 │ capital markets. however, islamic financial institutions can be considered the main provider of participative microfinance services because they are already aware of their instruments and objectives. the classic ngo providers lack the necessary resources and competencies and are costlier unless they are not integrated with the participative banks. however, the public sector focuses on satisfying the basic needs of the poor more than other important objectives such as financial inclusion. international organizations consider financial inclusion one of the major social and economic development challenges since it promotes economic growth and the fight against social disparities. morocco's experience with financial inclusion dates to 2007 and is part of a more comprehensive strategy to position the country as a regional financial hub. in this regard, the central bank's commitment was clearly announced in the maya declaration during the alliance for financial inclusion in kuala lumpur (2013). bank al-maghrib has acted on the following six dimensions (bank al-maghrib, 2014): improve banking, promote access of msmes to bank financing, develop the micro-credit sector, foster competition, and customer protection, promote financial education, and finally, set up measurement indicators. at the end of 2014, the world bank implemented a financial capability survey in response to a request of the bank al-maghrib. the survey includes financial inclusion, financial capability, and consumer protection considered highly important on the agenda of the bam and the ministry of finance. the study explores the financial inclusion landscape in morocco and gives an overview of moroccans' levels of financial capability, in particular their financial knowledge, attitudes, and behaviors. it discusses the relationship between financial capability and inclusion and investigates if the products used effectively meet the needs of the excluded people (world-bank, 2014). the survey report focuses on financial inclusion, capability, and consumer protection. still, unfortunately, the report did not mention any indicators or recommendations regarding the economic empowerment and the role of entrepreneurship that should be achieved not only by the banking sector but also in the microfinance sector and especially participative microfinance by using relevant instruments and programs. entrepreneurship in morocco (auto entrepreneur scheme) the auto entrepreneur scheme was implemented firstly in france on january 1, 2009, for better recognition of self-employment. at the origin of this scheme, there was the law of modernization of the economy n ° 2008-776 dated august 4, 2008, which had as its main objective to contribute to the creation of micro enterprises in france. the scheme offers people who wish to be "self-employed" various advantages in terms of creating and managing a business (union auto entrepreneurs, 2009). morocco adopted this experience in january 2015 with the main objectives of reducing the weight of the informal economy and developing the spirit of "company" and selfentrepreneurship. before the adoption of this status, morocco has implemented many projects and programs on self-entrepreneurship and the promotion of small enterprises, such as: 1. the implementation of the fund for the promotion of youth employment in 1994. this project targeted the moroccan "young entrepreneur" aged between 20 and 45 who needed joint loans and did not meet the conditions of higher education or professional qualification (article3). the government, through the fund for the promotion of youth employment, provides financing for training actions in favor of the candidates for the creation of companies and for the young graduates for their integration into working life, especially those who have been looking for a job for more than 12 months article15). 2. since its launch in 2005, a national human development initiative has supported the most vulnerable segments of the population through its program for combating precariousness. this ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 159 support essentially consists of providing care for beneficiaries in specialized centers such as shelters for abandoned children, centers for people with special needs, retirement homes, etc. at an international level, the initiative was recognized as top 3 of the best high-impact social programs in the world (worldbank.org, 2014). 3. the financial support fund for very small enterprises: this was set up in july 2014 at the initiative of bank al-maghrib, the professional group of moroccan banks (gpbm), and the central fund of guarantee (ccg). its purpose is to co-finance and grant bank loans to ensure the sustainability of the financial equilibrium of the vsmes considered viable but experiencing temporary difficulties. the auto entrepreneur scheme is a simplified status/regime allowing the potential entrepreneurs to be self-employed through the creation of micro-enterprise, established by law 114.13 published in the official bulletin in march 2015 (decree n ° 2-15-303 of 30/12/15 published in bo n ° 6432 of 21/01/16). it has a slogan: "you are not born an entrepreneur; you become so" by embarking on the path of success in an interactive relationship between effort, learning, and mastering difficulties. the law defined the autoentrepreneur as any natural person who exercises, on an individual basis, an industrial, commercial, or craft activity or service provider whose annual turnover does not exceed: 500,000.00 dirhams, for commercial, industrial and craft activities 200,000.00 dirhams, for the provision of services. since its launch in 2015, the total number of auto-entrepreneurs has been 2614. in 2016, it reached 32440 with a growth rate of 1114%, and in 2017 it grew by 82% to reach 59060 (fsb, 2017). the number is still very low as the potential population is 4,2 million. in 2018 the number was 85000 with a growth rate of 43%. the roadmap presented in october 2017 to the national committee of auto entrepreneurs targets 150,000 people at the end of 2019, reaching only 117000 with a growth rate of 27%. the challenge was to attract more than 100000 new registrations in 2020. the main advantages and features of the auto-entrepreneur scheme are: 1. simplification of the creation and cessation procedures 2. exemption from the obligation to register in the commercial register. 3. the non-subjection to vat (value added tax): the amounts invoiced are outside the scope of vat. 4. reduced taxation: in the beginning, the taxation rate was 1% of turnover for industrial, commercial, and craft activities and 2% for services, which means: "no turnover, no income tax." 5. the possibility of invoicing: the auto-entrepreneur being recognized by the tax administration, under law no. 114.13, can issue invoices for the benefit of its customers. 6. the possibility of exercising the activity at home; 7. single point of contact: the network of branches of poste maroc/barid bank as the main partner 8. exemption from accounting and book-keeping. 9. social security coverage: in waiting for the publication of the decrees related to the medical coverage and retirement law, which is not yet implemented. in 2019, according to the statistics of the barid al-maghrib group, out of a target population of auto entrepreneurs registered, 36% are women, 44% operate in commerce, 32% in services, 18% in industry, and 6% in crafts/artisans. note that 50% of them carry out their activities at home. 54% are youth between 15-34 years old. 84% have permanent activities, and 16% work in seasonal activities. as for the turnover achieved, it amounted to 416 mdh in 2018, which allowed the state to collect up to 7.8 million in income tax. on the other hand, 'maroc pme' is working on strengthening support for auto entrepreneurs by including them in industrial ecosystems in each region. partnerships have been implemented with the ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) 160 │ regions and entrepreneurship advisers to launch support systems that facilitate entrepreneurs' access to the business opportunities offered by industrial ecosystems, enhancing their economic empowerment. as for the supply side, the small enterprises are at the heart of a battle in the banking sector. the competition is exacerbated by the activation of the "auto-entrepreneurs" program to which the government and the monetary authorities have devoted a package of incentives. as for the demand side, maroc pme estimates the small enterprises at 2 million, while banks estimate the potential of auto entrepreneurs at 800,000. this pool must be sought, sometimes removed from the informal sector, and supported in structuring and empowerment. at the end of 2019, there was the launch of a new support and financing initiative for small businesses and project leaders, indeed following the high orientations of his majesty king mohammed 6, outlined in his speech of october 11, 2019, at the opening of the parliamentary, the "intelaka" program was implemented by the ministry of finance and administrative reform as well as bank al maghrib, it is mainly an integrated support and financing program offering small businesses and project leaders offers of financing and support under very favorable conditions. on april 20, 2020, the caisse centrale de garantie (ccg) launched a guarantees mechanism for bank loans in favor of auto-entrepreneurs called "garantie auto-entrepreneurs covid-19". it is a good loan of 15000 dhs given during the period of coronavirus. the ccg guarantee covers credits granted by banks to eligible autoentrepreneurs, the purpose of which is to cover the necessary expenses which cannot be deferred. the credit has an interest rate of 0% spread over three years, one year deferred. no security is required, and the guarantee's commission is fixed at 100 dh only. conclusion the approach to economic empowerment considers the vsmes as a great economic power. if empowered, they are a source of opportunity, not a penalty, so the real market and real fortune exist and can be accumulated when doing business with them. and empowering them will enhance their life (poverty alleviation) and society (economic and social development). the institution using this approach can play an economic role and enhance customer well-being through capacity building, marketing services, market and information access, and a suitable financing model. therefore, the institutionalization of the economic empowerment approach can enhance employment, reduce the informal sector, increase gdp, reduce poverty, and realize economic and social (sustainable) development because it is missionbased. however, unemployment is not necessarily reduced only through micro finance; the concept is narrowly linked to the economic agent's mindset. for an entrepreneur agent, self-employment is the basis for economic activity. poverty and development are considered subjective concepts. merging the entrepreneurship and economic empowerment, the recent literature evokes the "entrepreneurial empowerment," which is the enhancement of assets and capabilities of diverse individuals and groups. while assets enable people to withstand shocks and expand their choices, capabilities are inherent in people and enable them to use their assets in different ways, such as education and training, skills, assets, and self-reliance. human, physical, and social components have been identified as necessary elements of entrepreneurial empowerment. thus, the study confirms that participatory microfinance services according to islamic shari'a are needed for entrepreneurial empowerment which is necessary for client welfare because it is not an abundance of money. however, it is the management of funds that makes vsme and ae successful and competitive, and that is the real challenge facing entrepreneurs in the new world economic order. this research has yielded many findings and conclusions that can influence policy makers, practice, and research. these findings are intended to stimulate thought about how insights from this study could ijik, vol. 12 no. 2: 145-162 participative finance, microfinance, and self entrepreneurship in morocco adil zarfi issn 2302-9366 ( print ) issn 2302-9781 (online) │ 161 impact and support ae in morocco. this research finds that the government needs to act as a facilitator and strategic partner with financial and empowerment institutions to improve the welfare of this category. a further implication of this study relates to government programs which should support ae by offering appropriate training and modes of finance. these programs should also not be limited to the financial aspect but must be based on a global economic empowerment approach. a further limitation of this study is that the sample is limited to using participatory financial methods and instruments, particularly participatory microfinance, prospectively, which have not been implemented in morocco. therefore, the generalization of the findings is not appropriate. it is difficult to generalize from these two cases and samples to all sectors without a wider population. however, the broader question is whether the findings can be generalized to other countries. on the one hand, the mena countries have much in common with morocco in terms of economy, culture and social life. therefore, some of the results can be generalized to mena countries especially in north africa. references ahmed, h., mohieldin, m., verbeek, j., & aboulmagd, f. 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(2014). morocco financial inclusion and capability survey. retrieved from world bank website: https://www.worldbank.org/en/topic/financialinclusion/publication/2014-moroccofinancial-inclusion-and-capability-survey kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 11. no. 1: 1 11 doi: 10.15575/ijik.v11i1.10409 * copyright (c) 2021 mohammad eisa ruhullah and zuly qodir this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: december 4, 2020; in revised: january 19, 2021; accepted: january 25, 2021 analytical study of politics in bangladesh : ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah1, zuly qodir2 1,2master of the government affairs and administration, jusuf kalla school of government and university of muhammadiyah yogyakarta, indonesia corresponding author e-mail : eisa.iium@gmail.com abstract establishing a healthy and competitive democratic method remained a distant dream for a lengthy time to get to bangladesh. the attain sociopolitical integration and sustainable development which is essential for establishing a peaceful democratic society in bangladesh. this research to examine the leadership of h. e. shaikh hasina and begum khaleda zia with bangladesh awami league and bangladesh national party. by using a qualitative approach this research aims the study to measure the implication of democracy via both leaders during their regimes. it must find out the solution of the current problems of the political transformation and accountability among the political parties (administrations). the writing obtains to a final decision on the leading method of both ladies in bangladesh was lacking sustainable development in politics and lacking mutual trust plus understanding among them. moreover, this study explores that the real challenge to a free and fair national election in bangladesh is not constitutional or administrative but political. political parties themselves create electoral problems in bangladesh. thus, to defeat the political crisis by political institutionalization among responsibility and tolerance is vital for the country to exercise democracy. in short, the future researchers might straighten in their further study on the governmental investigation in bangladesh. keywords: public-administration, governance, bangladesh, shaikh hasina, khaleda zia, dynastic government. introduction notwithstanding that, bangladesh appeared as a democratic republic 1972 through a murderous war of freedom with the then west pakistan after independence on december 16, 1971 (chowdhury, 2015), the process of democratization in bangladesh has been faltering since freedom. the study examines the political system of sheikh hasina and khaleda zia and democratic governance in bangladesh and explains the various reasons for strengthening democratic governance in bangladesh (shukla, 2017) and (chowdhury, 2015). in the end, the paper will make some recommendations for overcoming the problems of democratic administration in bangladesh. despite having two prominent women leaders in the country, women's participation in politics in bangladesh is minimal. sheikh hasina and khaleda zia achieved the highest leadership positions in the government and the opposition through their family connections due to the low level of political institutions and the absence of suitable male heirs. since 1991, there has been female prime minister and a female leader of the opposition in the parliament of bangladesh. in south asia, since the 1960s, many women have gained top leadership positions in government and opponent through their blood bonds (khan, 2019). the first question of this research is what kind of democracy that practicing by political leaders in bangladesh? https://journal.uinsgd.ac.id/index.php/ijik/article/view/10409 https://creativecommons.org/licenses/by-sa/4.0/ mailto:eisa.iium@gmail.com ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) │ 1 furthermore, bangladesh appears fortunate as the civilian rule survived to this day after the removal of ershad (1990) and the exceptional demand for a military role, with almost regular transfers of power after the expiration of the respective terms of khalida and hasina (md. rafiqul islam, 2016). nevertheless, the behavior of these two politicians and their party has led many observers to appreciate the days of military rule. opposition boycotts, resignations, strikes, growing religious extremism and street violence have always marked the end of the two women's tenure. the authoritarian nature of politicians has tarnished the reputation of the local democratic system. after the victory in 2008, the endowment of civilian rule by hasina appeared to be a healthy sign for the democrats, but the fifteenth amendment not only eliminated the caretaker system but also made future amendments almost impracticable (m. a. islam et al., 2017). the second research question is, why bangladeshi people believed on these two women leaders? due to the absence of a robust political culture, bangladeshis experienced colonial and militaristic rule, mass revolutions, as well as a presidential and parliamentary rule. below army and executive leadership, bangladesh's political culture was based on family and hostile interests that fostered independent cooperation and obedience rather than equality. the main suspicion of bangladeshi democracy was its lack of real political culture. to remove all the obstacles, a particular-federal culture is needed for the development of democratic institutions, but bangladesh suffers from a lack of all the necessary preconditions (hasan mubashar, 2019). shortly, bangladesh applies a weak democratic practice. this combines the lack of the command of law; a deficiency of political decency; a robust civil community with sufficient political administration; confrontational politics; feeble political organizations; extortion and terrorism; plus negativity, dual standards and a deficit of toleration and mutuality (s. s. islam, 2016) and (m. a. islam et al., 2017). in short, presently, and historically, bangladeshi culture has featured that conflict with real democratic values. the first is the lack of mutual trust between the political parties. second, public confidence in government-run elections is shallow (shanta, 2017). research on the political process in bangladesh has progressed from year to year where each study has the aim of good governance processes in bangladesh, here researchers take part in the development of research on the political and democratic process in bangladesh where in any previous studies have not discussed in detail the themes adoptive writer. methodology the researcher finds out the interest to make a creative, analytical study on the political method of bangladesh that practicing by two ladies’ leaders for more than 30 years in mutual and non-mutual competition. shaikh hasina and khaleda zia these are two dictates chairperson of their respective political parties, namely bangladesh awami league (bal) and bangladesh national party (bnp) (sakib, 2020). the author examines the study based on two research questions which are, a.) what kind of democracy that practicing by political leaders in bangladesh? b.) why bangladeshi people believed on these two women leaders? moreover, the study conducted on the descriptive qualitative(ranerup & henriksen, 2019) manner via secondary data analysis such as books, journals, articles, newspapers, websites, and working paper (ullah, 2018). this research’s main objects to examine the political theories that implementing by hasina and khaleda in bangladesh. furthermore, to measure democracy in their political administrations (tasnim, 2017). however, in this article, the researcher explores the changing environment of an ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) 2 │ autocratic regime, which is appearing from the ordinary and legislative conditions developed by the unconsolidated republic in bangladesh. the researcher investigates on shaikh hasina’s ruling policy by the bangladesh awami league party. the ideology of that party and its practices of democracy inter-party and governmental systems. besides the opposition leader khaleda zia ruling the bangladesh national party as a chairperson. the author planned to make the study on bnp’s ruling policy to find out the implementation of the republic inside it also govern to examine the beliefs of the party’s principles. thus, the paper ends up by a comparison study on these two political parties and leaders of its in bangladesh (m. n. islam & islam, 2018). model of democratic accountability as a republic state: figure 1. central and local governments accountable method ( author, 2020 ) pair models of the liability method are seen in the easy modem design of answerability see figure 1 as the central government and provincial government. that model reveals that all power follows from the people also the range of accountability goes through civil slaves to representatives and sequentially to parliament, which is answerable to the people at massive. various mechanisms obtained devised to produce governmental bodies/institutions liable both financially and for plans enforcement. according to the study of talib extra. (2018) describes real obligation as the efficiency of a body or group to someone else, outside of the individual, as something or as some performance, wherever disciplines may follow if one neglects to convey out directives. more elegant, in his article ‘administrative responsibility in democratic government’ claim that one interpretation of ability may mean that a person is answerable to any agency or somebody that resolves the lines of his commitments and terms of continued profession, and exerts authority above that person (talib a. younisiqbal m.d. mostafa, 2018). result and discussion the evaluation of secondary data the backdrop of government of the people’s republic of bangladesh (ages of shaikh hasina and khaleda zia) party’s history and ideologies that practiced by bal and bnp by the time of freedom, bangladesh began with particular dominant party policy. the dominant party was the bangladesh awami league (bal). this party was established in 1949 also soon appeared as the sound of that bengali nationalists. this party pulled up outstanding support by championing full provincial autonomy for east bengal and identifying bangla as a country language. this bal was this authoritative partner of the juktofront coalition that mopped the provincial assembly votes in 1954, ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) │ 3 demolishing this grip by the muslim league (ml). that party led the pakistan campaign (jahan, 2018). it was the landslide victory of the awami league in 1970 national elections culminated in the battle of liberation leading to the formulation of bangladesh in 1971. bangladesh, under the influence of sheikh mujibur rahman behind the freedom, transformed toward a secular country. that constitution of 1972 put secularism as a guiding postulate of the state simultaneously with democracy, patriotism, and communism. those four state beliefs were commanded by mujib as his models and were popularly termed as mujibbad. on the other hand, general ziaur rahman appeared as the de-facto leader in 1976. zia expelled secularism and featured islamic beliefs by changing the constitution (m. n. islam & islam, 2018). after the re-emergence of a republic in the beginning 1990s, the state has been alternately commanded by two first parties—bangladesh nationalist party (bnp) headed by begum khaleda zia, the dowager of general zia, and awami league directed by sheikh hasina, the descendant of sheikh mujib— with a fleeting interval of a military-backed caretaker regime. khaleda’s administration (essentially two phases, one of 1991 to 1996 (rocha et al., 2018), and the recently from 2001 till 2006) manifested the pale reflection of zia’s method and tactic of islamization and the constant stress of islamic metaphor. other side, the first phase of hasina’s administration (1996–2001) paraded no movement towards secularism and opponent to islamization. nevertheless, the next session (2009–2014), in coalition among the leftist parties, testified a significant shift in its governance technique—from approval of islamization towards the method of secularization. this regime revived secularism as a country ideology; despite, paradoxically preserved islamic idiom, and provision of country religion into the constitution (s. s. islam, 2016), (riaz, 2018) and (m. n. islam & islam, 2018). these authoritative political anecdotes, which ought to be conventionally constructed discursively, substantially encompassing bangladesh’s battle of liberation, proceed to polarize the bangladeshis over and extensive. the champions consciously separate the nation for further considerable legislative mileage by culturing individual narratives at normal, political, and cerebral levels. although bangladesh is relatively a homogeneous nation, polarization in statesmanship, society, and history is perhaps further acute now than in seemingly an explicitly various society. the hegemonic partisan narratives possess a significant role in before-mentioned polarization (shukla, 2017). furthermore, the army backed ncg governed the country for two years (2007-2008) and endeavored to implement significant governance, including political reforms. however, its plan of cleaning up politics faced various hurdles and ultimately had to be discontinued. that government's trial to democratize party politics with ousting the two heads, sheikh hasina and khaleda zia popularly named the 'two minus strategy,' flunked. in the beginning, attempts were to displace the two leaders and bring democratic reforms within the two parties through some of the senior leaders of al and bnp. nevertheless, the two leaders denied going into deportation plus instead opted to embrace imprisonment. this 'reformist' superior leaders of both parties could not produce support from their respective parties' rank and file members upon the two dynastic heads. subsequent failing to undermine hasina and khaleda in the eyes of their party members and followers, the ncg's army sponsors gave up on its 'two minus strategy.' these two leaders, accompanying many other party stalwarts confined on charges of corruption, were rescued from prison, and were allowed to contest in the parliamentary vote. that ninth parliamentary election was arranged by the ncg on 29 december 2008. repeat the 2008 parliamentary election was observed as free and fair by all internal and international witnesses. this bal-led grand alliance obtained the winner with 262 chairs and 57 percent of the accessible majority. the opponent, bnp-led four party alliance, obtained 34 chairs (jahan, 2014). ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) 4 │ democracy in electoral systems in bangladesh the dozens of tiny and big political bodies contested the 1991 polls. however, sheikh hasina attended awami league (al), and khaleda zia directed bangladesh nationalist party (bnp) equaled the top pair contenders. that 1991 election confirmed to obtain a watershed in the statesmanship of bangladesh since it not only replaced the parliamentary regularity nevertheless paved the door for a democratic federal competition amongst many political partisans. since then, particular two mainstream multitudes have been battling with each other neck to neck on the political head. unlike salubrious democracies, the free competition for political authority in bangladesh has extremely politicized the nation and provided rise to groups in society simultaneously party bands. that enhanced more complex when islamic parties began gaining space (islam md nazrul, 2016). after bangladesh became independent in 1971, its democracy holds prevailed unconsolidated, designated by tyrannical and dictatorial power within politically formed elections. december 2008 considered a different turning point while the rule was a shift to the bangladesh awami league (bal) party into the national election. following then, the bal becomes continually remained in government. in 2014, this bal legitimized its government throughout an election, which held boycotted via almost all opponent parties. as a sequel, 154 outwards of 300 parliamentary chairs were uncontested via the opponents' political parties. notwithstanding, the opposition partisans involved in the 2018 polls, cumbersome election clash plus vote-rigging with the ruling bal party appeared in the visible decline of progressive democracy in bangladesh, notably after 2014 (r. chowdhury, 2019), (hasina & hasan, 2015) and (mostofa & subedi, 2020). the state elections have been under the method of caretaker government as the transition to political democracy in the beginning 1990s held fair and trustworthy. the people appeared to have exhibited an enthusiasm to move corresponding governments once they traversed some obscurely defined inception concerning feeble governance and contamination, as evidenced with the fall of the consecutive governments directed by the awami league also the bangladesh nationalist party (bnp). the method of the caretaker government becomes now been eliminated by the current awami league regime, which considering then has combined its grip on leadership and emerged as the single authoritative party. this governance practice now looks more similar to that of the so-called combination or embodied democracy, so that one demands to reassess the country’s likelihoods for continued momentum in the circumstances of such a government (wahiduddin, 2020). a democratic election refers to transparent and reliable elections wherever all candidates, including political riots, can associate without any tension. voters can cast their vote smoothly without any irresolution. for example, this transparency international bangladesh (tib) has specified the 11th congressional election as ‘questionable’, announcing the participating political multitudes seemed not to have equal probabilities and violations dogged the election. the 18 people dead, 200 injuries, eight of these killed refer to bal including four to bnp. polls violence challenged at least 18 lives, executing it one of the most tedious polls in the state. more numerous than 200 others were harmed in clashes among rival awami league and bnp advocates in 24 regions (sansa, 2020). strategic of india's attention in materialistic bangladesh have reversed concerns on hasina's dictatorial drifts. as she won indefinite uncontested re-election in 2014, the bnp did not even join because of hasina as one-party totalitarianism, and utilitarian (chaulia, 2019). ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) │ 5 violence to dominant the government considerable advances followed the restoration of democracy in 1991 in economic, political, and social development. nevertheless, the contemporary milieu in this densely populated nation continues to remain unstable as it experiences remarkable economic and social transformation. the main opposition bangladesh nationalist party (bnp), to the obligatory bangladesh awami league (bal), resorted to brutality crosswise the country after striking the elections in 2014. they were driving to constraints and harassment of crucial party leaders by the security troops. despite, the leading bal government has strengthened political power within maintained harassment of the opponent, and these regarded to be allied amidst it. as well as crucial voices in the media and civil society, such acts have greatly affected the opposite bnp (kaunain rahman, 2019). according the study of mostofa and sbedi (2020), discovers that authoritarianism into bangladesh blends “voting manipulation” among three supplementary social and executive mechanisms: “marginalization of civic opponents” heading to the oppositional void, “institutionalization of dictatorial methods,” and “co-selection of religious administrators.” with adding specific new mechanisms of tyrannical politics and pursuing the links within politics and theology, we endeavor to expand the principles of antagonistic authoritarianism and uncrate the bewilderment of democratic stabilization in bangladesh (mostofa & subedi, 2020). the range of political outrage and violence against ordinary people was assumed to be low in the democratic nation compared to other political administration. however, the existing scenario of bangladesh is dangerous. all the tools of the criminal trial system are acting as vigilant to counter political evil. some investigations suggest some significant recommendations to lessen the extent of political misconduct in bangladesh, which are not before-mentioned efficient. after the liberation war in 1971, there is no occurrence of the term political offence specifically. frequently the concern of political malfeasance is discovered after the case of the assassination of the founder of independence of bangladesh sheikh mujib with his family members via some lower army officers. afterwards, among the development of different ruling party, the nature and scope of political evil have been modified. if we examine the statistics, we can estimate the nature and bearing of political misconduct in bangladesh. odhikar publishes some vital statistics of the violation rate since 2001 each year. in 2001, cumulative 656 political death and 25,770 harmed for the violence of political goal, which was at altitude. the time impact of political brutality has diminished, but abruptly the amount of damage was grown to 21,265 in 2006 also 24,176 in 2013. the extra-judicial killing was other vital kinds of the political offence committed by the country through law implementation agency which dishonors the human rights of the ordinary people of our nation (kamruzzaman, 2018). moreover, traditionally both parties have practiced street anxiety, including referred to as hartal politics. being a capable machine to discredit also displace the ruling authorization. after being found blameworthy in a corruption trial, bnp chairperson khaleda zia's custody has added one more grievance in the bnp's list of complaints against the sheikh hasina regime. the bnp assumes that sending its top leader behind barriers is part of the government's policy, putting her away from the electoral method. the party has frequently maintained that there will not be a reliable election in the country outwardly bnp's participation. it is also frightening to launch a political demonstration against the government if khaleda zia is not released, and its desire for the caretaker government is not met. nevertheless, the bnp leaders debate that there will not be any polls without khaleda zia; all know that non-participation is not an alternative this time. therefore, the party is operating hard on its poll strategy: that consists of adapting its activists for potential road agitation, including getting ready for polls. as per the newest available details, ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) 6 │ the party administration has finalized nominees for at least 100 constituencies and directed them to be alert and work in their particular areas for defending the votes (shukla, 2018). discussion and analysis verdicts the tale of shaikh hasina and khaleda zia’s political leadership in bangladesh as researcher emphasized from the literature review on the history of political leadership of hasina and khaleda that, bangladesh has appeared from the other interpretation is that despite some stories of success, a ‘democratic shortfall’ or ‘immeasurable governance deficiency’ remains noticeable in bangladesh. political practices shifting away from the classical analysis of governments change and democratic institutionalization (m. n. islam et al., 2020), this paper examined the political, democratic characteristics that have shaped mainly politics in bangladesh after 1971. the political sensibilities in contemporary years have produced two distinct political sheds in bangladesh, the bal leaded alliance by left-wing secular individuals, and the bnp leaded combination with conservative nationalists and islamic political partisans. although the bifurcation is similar to most desirable democratic communities of the globe, that political relationship between, those two campsites are predestinated driven with amongst other things such as political obduracy, fundamental opponent, administrative ‘totemism’, and different habits of politicism. the hostility among the ruling party and the opponent, the leading party’s absolute disregard for the command of the law, the diminishing value of parliamentary methods, extrajudicial assassinations, and a spiraling bearing of violence hold all remitted a critical blow to constitutionalism in bangladesh. notwithstanding having tremendous potentialities for democratization, those cultural habits have operated as an obstruction to democracy in bangladesh. this current legislative culture is to obtain elections with any means constant and to abide in power by striking competitors (salomon heiner, wake caitlin, jones nicola, 2019). furthermore, during the past twenty years cycles, that has inhabited the style of political behaviour in bangladesh, whether that was the bnp in government (1991-1996 and 2001-2006) or that bal in leadership (1996-2001 and 2008 to the present). following every election, there are appeals for periodic boycotts of the parliament, that withdrawal of the government and new polls. all of those movements have disturbed the budgetary growth of the country. admittedly, the significant cause of abysmally poor governance is this bloody political history. each leading party has remained so protected up in denying the opposition with all means that everyone has failed to surrender even the bare modicum of social duties. toward democracy to thrive and perform effectively, there is an immediate need to improve the unfavorable political habits discussed in this study. if endeavors are not adjusted to modify the longestablished begrimed culture and schools, empowering a real republic in bangladesh will endure a mere illusion, including the nation, will experience from an impending deadly disaster. thus, bangladesh demands to release itself from certain permanent political conditions so that this can move progressively in the 21st century. if democracy among ‘good governance’ does not allow to advance and flourish, the country will be immersed in the predicament of ‘dummy-racy’ (tasnim, 2017) and (s. s. islam, 2016). moreover, the conflict among parties due to the 13th and 15th constitutional amendment. for the fair and free election purpose with a different opinion on both bill of non-party caretaker government. it all began before the 10th jatiya sangsad/parliamentary referendum held on january 05, 2014, while the bangladesh nationalist party (bnp), its coalition partners and several others required the election to be kept supporting by the npcg. this leading party that bangladesh awami league (bal) also its partners claimed the npcg policy constitutionally extinct. therefore, they impaled to the judgment that election will ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) │ 7 be handled under the party control, including this election commission (ec) command play its republican role in directing the election. due to that variety, there grew new distrust among the two dominant political parties –these bnp and bal. presently, this time has reached when numerous bangladeshis query if it will be probable to lead about political maturity or to hold a comprehensive, participatory including reliable election in bangladesh shortly. that critical circumstances of bangladesh politics must invite interpreters to ponder superimposed the future stability of bangladesh statesmanship. the study endeavors to investigate that 15th constitutional reformation, the caretaker debate, including the 10th parliamentary election also its sequel. considering these upshots are very much correlated with each other plus both have a severe influence on bangladesh politics, the author has attempted to show this by examining the post-2014 election political situation of bangladesh which may deliver us a reflection about the eternity of bangladesh electioneering. as the researcher find out from the previous literature that, revenge is the most significant political crisis in bangladesh among all the parties. that is why, during every parties ruling time, there are political murders and injured, which is very typical in these days as well. a report of political violence has attached in figure 2. figure 2. the political violence rate of 20012016 in bangladesh (kamruzzaman, 2018) the record of political violence by bal and bnp in various places of our country of 2001 to march 2016 displays the statistics of murdered and harmed for the brutality of political ambition. that trend of political assassination and hitting over the country is standard. state murder was severe enough in the early 21 centuries. however, the level of it held at the ground in 2007-08. later that period, political killing started rising and reached a tip of 504 in 2013, plus it has maintained until now. on the other hand injustice for political disorder ensued the same taproot as murder, but the bent injury is degenerating compared among murder (kamruzzaman, 2018) and (prothom alo, 2019). in the republic state, researcher finds about democracy from the previous writing that, the people are assumed to be the root of all power. they demand the authority to satisfy all their demands and specifications through their organizations. they additionally presume that the administration will release its constitutional commitments, not merely in the public benefit but to confirm that the people exist power. the practice of power on support of people will cause only below and by, the jurisdiction of the constitution. conversely, into a non-democratic community, power exudes not from the civil, yet the ruler. ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) 8 │ there does no question of accountability on the role of the latter to estimate for his activities: in outgrowth, governance matures dictatorial. that authoritarianism, of direction, heads to the death of democratic methods, including the command of the law, electoral decision, the political haggling, that free coupling of political demands and inevitable political partnership. that most severe outgrowth of authoritarianism, nevertheless, is that this is a hindrance to adequate liability. thus, bangladeshi people had encountered colonial and military government, mass upheavals, and presidential and parliamentary dominion due to the deficiency of a robust political art. below military and parliamentary authority, bangladesh's political farming was based on familial and heretical interests that flatten submissive docility rather than autonomous collaboration and fairness. the fundamental predicament in bangladeshi democracy was its absence of real political history. to eradicate all obstacles, the advancement of democratic institutions demands a specific political culture. however, bangladesh underwent an absence of crucial preconditions. currently, plus historically, bangladeshi culture retains features that conflict among solid democratic values. prime is the lack of mutual trust within political parties. next, people's determination in government-run polls is shallow. at the instant, there are rumors of divisions inside the bnp regarding their position vis-versa participation in the eleventh parliamentary elections scheduled at the end of 2018 by the bal government. however, the party is still existing together. feuds between individuals and groups are also present within the bal for nomination to parliamentary seats. nevertheless, nobody assumes any open division in the party as long as sheikh hasina is the president to hold the party. in both the bal and the bnp, there will be keen contestation within party members for designations in virtually all constituencies for this forthcoming votes. both parties shrink that rebel competitors from within these parties can destroy the party competitors' chances in the 2018 elections. the appearance of these rebel nominees indicates weakness and indiscipline in the organizational constructions of those parties. determination starting with answering the analysis question number one that, the bnp government that was chosen in 1991 both parties rings would go on to substitute in obtaining voting and establishing a government. except for a flunked election in february 1996 (boycotted initially by the bal and then continued successfully in july) also the short period of the “military-backed caretaker government” in 2006-7. nevertheless, despite national polls were widely recognized to have been comparatively open and fair (expressly those that continued held in 1991 and 1996, among less settlement in 2001) neither party wished to reform like a democratic opponent after failing an election (moniruzzaman m, 2016) and (abdullah, 2018). meanwhile what terms that era of “hope and despair”, observing each election the defeated party would alternatively refuse to take up its positions in parliament, favoring to resort to extra-parliamentary movement in the form of revolution, protests and political violence to advance its political purposes. whatever ensued did a turbulent period of “illiberal democracy” based on every party contracting and then endeavoring to deliver means to supporters, yet which nevertheless proposed a form of balance based on whatever has been defined as a method of “rotating plunder”. that period of the military-backed caretaker government formed a shift. when polls were undoubtedly held in late 2008, the victorious al resolved to do away with the caretaker government system because it was no longer wanted to ensure fair votes and repair it by an election commission. games began with a new phase in 2013 while under this new method the awami league enhanced the first party to be re-elected for a second continuous term. ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) │ 9 notwithstanding, the opponent bnp and its collaborators had withdrawn to take part in that election (lewis, 2017). furthermore, the answer to the research question number two is this political past reflects on party politics of the state. throughout a multiparty policy, the parties are ideologically straightened with secular, ethical, and socialist doctrines, who sustain a peculiar love-hate connection. other than bal also bnp, the outstanding political parties control a tiny maintenance base amongst the people. however, neither of the two parties controls unlimited support and reputation to win majority chairs in the parliament; henceforth, they form combinations with like-minded multitudes. that led to the evolution of alliancebased party statesmanship from around the mid-1980s. after that, the bal leads a 14-party coalition, while bnp leads an 18-party combination. the bal is leftist determined in that this is designed of secular and socialist-communist affairs. on the other hand, the bnp is admitted as rightist, with its coalition members mostly regarded with religious, national identification at the heart of their political faiths (alam, 2017). notwithstanding maintaining an association structure, most of the companies, except for a miniature few, have internal factionalism also bit groups. some of those parties sustain the same name, although with a different administration. personally, most of those parties are merely paper-based, hold no support-base amongst the people, also are never perceive elected. nevertheless, several of them are meaningful in coalition politics. their political pertinence depends on their unique relationship with the housemother party, whether bal or bnp. since 1991, these ruling governments hold all been coalition based. nonetheless, as bal and bnp are the only two dominant parties, each with an approximately equal support base, that method can widely be denominated a two-party or two-plus party arrangement. repeatedly, these two parties are fundamentally seen as pro-independence versus anti-independence. ideological disagreements remain, besides some of their roles throughout the 1971 independence battle, constraining the various political parties to side among an alliance upon another (moniruzzaman m, 2016). global development societies, academia, feminists, including ecologists have acknowledged “strong civil society” being one of the foundations of democracy, vigorous governance, women’s empowerment, sustainable improvement, and developing political partnership. that has also implied considered mainly “the third wave” and “third path” of democracy, including the essential element of social resources. academics and humanitarian agencies regularly emphasize the local community as a unity of the most vital instruments of systematizing democracy of this developing world also proffering them more pliable and translucent (jinia et al., 2020). meanwhile, a non-democratic nation, answerability is to a distinct ideology or political partisans, whereas actual democracy appears not to countenance that. within such a nation, people are nonconsidered the source of power; preferably, the government can govern without decent attention to each public advantage. constitutionally, such a community has nonproper tools amidst which to make cabinet answerable. that leader or government can, in impact, abuse government and authority, among no one capable of raising questions about that role. although liability occupies a pre-eminent place in democratic principles, one should not forget that assuring public liability is an authentic and functional test of a democratic nation (talib a. younisiqbal m.d. mostafa, 2018). conclusion this research resulted in the final decision on the leadership method of the two women in bangladesh with the lack of sustainable development, political power and a lack of mutual trust and understanding between them. in addition, this study explores that the real challenge to free and fair ijik, vol.11 no. 1: 1-11 analytical study of politics in bangladesh; ages of sheikh hasina and khaleda zia’s dictates mohammad eisa ruhullah and zuly qodir issn 2302-9781 (online) issn 2302-9366 ( print ) 10 │ national elections in bangladesh is not constitutional or administrative but political. political parties themselves create electoral problems in bangladesh. thus, to defeat the political crisis through the political institutionalization of responsibility and tolerance is very important for the country to run democracy. suggestion: in a democratic method, this is fundamental to have an ambitious and sophisticated party policy. however, bangladesh has encountered a prejudiced and a confrontational body method that has produced a standoff and brought ambiguity to the whole nation. to overcome this condition, the political institutionalization with commitment and tolerance is significant for the country to practice democracy. references abdullah, a. 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(2020). socio-economic progress with poor governance: how are amartya sen’s thoughts relevant for contemporary bangladesh? ergonline.org, 1–17. available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 11 no. 2: 103-117 doi: 10.15575/ijik.v11i2. 12029 * copyright (c) 2021 yayan rahtikawati et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received:march 16, 2021 ; revised: juny 6, 2021 ; accepted: juny 8, 2021 relation between religion and film: the commodification of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati1*, dadan rusmana2, akhmad jauhari3 1,2universitas islam negeri sunan gunung djati bandung 3forum kajian film cinema indramayu *corresponding author e-mail: yayanr57@gmail.com abstract this article describes the use of quranic verses in indonesian religious films released in 2008-2020. this study investigates indonesian religious movies based on the quranic verses, the contexts, and the purposes for which they are used. the theories applied on the religious films by rachel dwyer (2006) and relations of religion from films by gregory j. watkins (2008). the method used in this research is descriptive, in which the researcher interprets the religious film based on text through content analysis. the results show that there are films that use religious interpretation, such as presenting cultural values related to religion, encourage religious life, and religious critic. keyword: religion, indonesian religious films, and qur'anic verses introduction contemporary islamic literature stretches from the 1900s to the present. various types of literary genres can be categorized as contemporary islamic literary works influenced by islamic cultural aspects published in that era. one of the contemporary islamic literary works is that religious films (peletz, 2018). later, there was a new wave depicted in indonesian religious films from mid-2008 to 2020. the wave was preceded by a film entitled "ayat-ayat cinta," directed by hanung bramantyo. the film tells the story of fahri, who took his master's degree at al azhar university, egypt. these religious films contain ideas related to the use or implementation of the quranic verses (von grunebaum, 2021). some verses act as the spirit of the story in the film, the main idea, or the center of the story. there are also films that only place verses to support the story that has been outlined by the director. various verses with certain themes such as tolerance, human relations, and monotheism colour the stories in these films. for example, a film imbued with the verse about tolerance will be full of scenes, dialogues, events, or conflicts related to it. so, there is a possibility that there is a relation between film and religion. the relationship between film and religion is now generally influenced by modern culture (deacy, 2017). syah (2013) states that religion is believed to have been in close contact with modern culture. as a result of this, many religious films are produced by the filmmakers. the integration of religion into films can also be seen as a new trend made by filmmakers in seeing the realities and dynamics of the social life, economic, political, and community cultures. when religious films become popular to the public, the films have been considered successful in accommodating the community's expectations regarding the productions of the movies. https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ mailto:e-mail:%20yayanr57@gmail.com ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 104 │ studies on indonesian religious films generally only focus on the religious or religiosity aspects of the films. the study of films focuses on the characteristics of these religious films only. a study conducted by nazaruddin (2008, pp. 16-22) is found these characteristics. it is stated that religious films contain three characteristics, namely using islamic symbols in their titles, taking islamic books as sources of the stories, and presenting characters such as kiai, religious people, and so on. among the examples of the source of the story from the islamic book is the hadith of the prophet muhammad. studies on islamic religious films do not focus on how the quranic verses are used, how they affect the story, what impact it has on storytelling, etc. as a result, studies on the use of quranic verses in religious films are rarely conducted. the study on indonesian religious film emerges the concept of commodification. it is a term that deals with turning the objects, qualities, and signs into a commodity, an item whose prime purpose is for sale in the marketplace (barker, 2004, p. 28). the process of commodification makes the quranic verses inside the films used as a product or marketing aspect to popularize the film. the process of commodification is analyzed in 13 films as an object of research in this article. it makes the quranic verses in those films becomes the topic of study. the research on "relation between religion and film: the commodification of quranic verses in indonesian religious films 2008-2020" seeks to present a study of islamic religious films that focus on quranic verses. the theory used in this study is the definition of the religious film by dwyer (2006, p. 16). dwyer stated that religious films focus on religion as part of social and cultural life among muslims. life is associated with the islamic religion, such as the relation with fellow muslims or with non-muslims. another theory used is the religious relations and films by watkins. watkins (2008) states that there are films that use religion to interpret films, and there are films that show cultural values related to religion, encourage religious life, and criticize of religion. this study is based on previous research entitled "islamic diversity in islamic themed indonesian films " by primi rohimi. based on this study, muslims view films as something positive as long as they play a role in the struggle of muslims to apply islamic rules and regulations and do not destroy their followers. in the mid-60s to 80s, films raised the theme of islam as a medium of preaching. especially for films with historical contents, these films brought the spirit of islam, struggling, nationalism, and patriotism as well. these films brought up the diversity of thoughts from islamic scholars' perspectives (rohimi, 2015, pp. 291-292). research method the research objects are religious films. the data source of this research is taken from 13 religious films, in which each of these films was released from 2008 to 2020. ten films from the 13 played in theaters, whereas the other three films played on the youtube channel. the data of the 13 films are as follows table 1. the research method used is that descriptive analysis. the descriptive analysis describes facts, performs analysis, and explains these facts (ratna, 2015, p. 53). the approach used in this research is objective criticism. abrams (1999, p. 52), this approach views a literary work as what it is. the object of research is that film in which it is seen as a film with all its characteristics. turner stated that the study of the object of the film could be done through the text-based approach (turner, 1999, p. 48). ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al 2302-9781 (online) issn 2302-9366 ( print ) │ 105 table 1. research objects no titles of film director production house 1 ayat-ayat cinta (2008) hanung bramantyo md pictures 2 ketika cinta bertasbih 2 (2009) chaerul umam sinemart pictures 3 dalam mihrab cinta (2010) habiburrahman el shirazy sinemart pictures 4 “?” (tanda tanya) (2011) hanung bramantyo dapur film indonesia, mahaka pictures 5 negeri 5 menara (2012) affandi abdul rachman kompas gramedia production dan million pictures 6 sang kiai (2013) rako prijanto rapi films 7 99 cahaya di langit eropa part 2 (2014) guntur soehardjanto maxima pictures 8 alif lam mim (2015) anggy umbara fam pictures 9 kalam-kalam langit (2016) tarmizi abka putaar films production 10 perjuangan kaum sarungan (2017) tarmizi abka pesantren broadcast 11 kiblat the movie (2018) ahmad liwaul hamdi mursalat pictures 12 99 nama cinta (2019) danial rifki mnc pictures 13 sisterlillah: cita cinta muslimah (2020) idan firdaus teladan cinema & cinemora pictures source: processed by researchers 2021 results and discussion in this study, each research object of the film places a quranic verse with various purposes and functions. some research objects place films as the source of the story, as a support to strengthen the story. more than two verses were applied to the related events within the quran in each research object, but the researcher only took two samples. in table 2, you can see a summary of the films studied watkins' theory states that there is a relationship between film and religion. according to him, this relationship is divided into four types, namely (1) religion for interpretation of a film, (2) films to show culture related to religion, (3) films to encourage religious life, and (4) films to criticize religion. among the 13 research objects above, films included in the category of "religion for interpretation of film" are kiblat the movie or ktm (2018) and sisterlillah: cita cinta muslimah or sccm (2020). each of the two films was shown on the youtube channel by mursalat pictures and teladan cinema productions. in the ktm film, there are no quranic verses that are specifically presented in the narrative content or used in dialogues among actors. each of the two films was shown on the youtube channel of mursalat pictures and teladan cinema. in the ktm film, quranic verses are not present in the narrative content or among the actors' dialogues. there is the only mention of quran memorization activities, quran memorization competitions, and the role of the quran in muslim's everyday life. ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 106 │ table 2. summary analysis no titles of film quranic verses and events related to al quran 1 ayat-ayat cinta an nisa (4): 34, maryam (19): 27 2 ketika cinta bertasbih 2 al kahf (18): 23-24, as saf (61): 3 3 dalam mihrab cinta reading quran (43.36, 50.19), an nisa (4): 58 4 ? (tanda tanya) al kafirun (109) dan al ikhlas (112) 5 negeri 5 menara speech about quran (40.14, 41.57), reciting quran every evening (41.32), memorizing quran (43.20) 6 sang kiai al ikhlas (112), syuhada’s place in al baqarah (2): 154 7 99 cahaya di langit eropa part 2 discussion about hijab (15.36), al ‘alaq (96): 1 8 alif lam mim an nisa (4): 135, al hujurat (49): 10 9 kalam-kalam langit al rahman (55) 10 perjuangan kaum sarungan al fatihah (1): 1-2, al fajr (89) 27-30 11 kiblat the movie tahfidz competition (52.47), al quran softens hard feelings, cleanses dirty souls, calms restless hearts (56.01) 12 99 nama cinta at tawbah (9): 128-129, al hashr (59): 22-24 13 sisterlillah: cita cinta muslimah hud (11): 18, al isra (17): 32 source: processed by researchers 2021 figure 1: ktm film screenshot of 52.47 minutes (left) and 56.01 minutes (right). source: (hamdi, 2018). in figure 1 is a screenshot of 52.47 minutes. it is mentioned that the activity of memorizing the quran by markis (m. anang r.) to abhimanyu (fitra a.y.) and rifad alias ambon (fuad a.p.). markis also mentioned that there is a quran memorization competition (tahfidz) at the national level. they talked after markis arrived doing the prayer in a congregation for fajr prayer at the mosque, while his two other friends just woke up from sleep. in the screenshot of 56.01 minutes, you can see markis explaining the role of the al quran in muslim's daily life, namely softening hard hearts, cleansing dirty souls, and calming restless hearts. markis explained this while serving as a night guard with abi and ambon. different roles and functions of the al quran are also applied in the sccm film. among the quranic verses are the hud script (11) verse 18 and the al isra script (17) verse 32 as mentioned by the mina (eggif rada y.m.). furthermore, the woman, born in malang, said hud's script functions to calm down the security ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al 2302-9781 (online) issn 2302-9366 ( print ) │ 107 department at the cianjur muslimah high school. according to her, the security department was considered an act of wrongdoing. at that time, the security department led by miss siti sekuriti (indira milda) announced the rules of the dormitory to the new residents, namely mina and her roommate. mina considers siti's fierce and firm attitude is to be wrong; therefore, mina says the qur'anic argument about allah's cursing against the wrongdoer. the second chapter, al isra script (17) verse 32, is about the prohibition of approaching adultery. mina explains the script, especially to mala (mila amelia), who hesitates whether to break the relationship with her lover or not. this hesitation is caused by mala, who has been in a relationship for two years but is restricted by boarding school regulations that do not allow her to date. mala and mina discussed this with three other friends, namely rara (azda p.b.), siska (ade ihdinayah), and dina (iis yeoni m.), on the roof of one of the dormitories. mina mentioned a verse related to the prohibition of approaching adultery to mala with no intention of patronizing. mina considered it as a heinous act based on this verse. "and do not approach adultery; (adultery) is a heinous act, and a bad way." (al isra 17:32). source: (kemenag, 2020). the two scripts of the quran in the two films above show the relationship between film and religion on the point of "religion for interpretation of the film." the ktm and sccm films can be seen from a religious perspective as films that describe how religious life should be. the ideal level of the islamic religious community is shown in the film. the ktm film states how muslims should interact with the quran. the activities of memorizing the quran and implementing the role of the quran are two of them. muslims need to implement the role of the quran in their lives by not just reading it every morning and evening. from the religious perspective, the film teaches the importance of the role of the quran, how muslims act and behave in their daily life. the sccm film emphasizes the aspects of using quranic verses in dating activities. the religious point of view in the sccm film shows that mina uses the verses of the quran to describe a specific purpose to remind mala or defend herself from miss siti sekuriti's behavior. al quran is becoming a fortress, for mala's attitude wants to remind the case that, according to him, is injustice or mismatch. among these things are siti's attitude, which is considered wrongdoing, and dating is vicious. we can see a portrait of how a muslim uses the quranic verse as a medium to defend and strengthen one's position. mala's position became subordinated based on the verses of the quran. the second category that relates film and religion by gregory j. watkins films is "films to show culture related to religion". among these films that fall into this category are ayat-ayat cinta (aac), ketika cinta bertasbih (kcb) 2, dalam mihrab cinta (dmc), sang kiai (sk), kalam-kalam langit (kkl), and perjuangan kaum sarungan (pks). aac takes verses from the al-quran from an nisa script (4) verse 34 and maryam (19) verse 27. the verse in a script of an nisa describes a woman or wife who is "nusyuz", shows a disobedient attitude towards her husband. this verse relates to the story in the film when the character fahri (fedi nuril) answers alicia (tina), an american journalist. the journalist asked about the permissibility of beating his wife by the husband in the quran, indicating violence in the muslim family. fahri clarified that an nisa's script provides three ways of addressing nusyuz women: advising, warning, and beating. the three ways are not to be applied to the face or intended to hurt. "men are the caretakers of women, as men have been provisioned by allah over women and tasked with supporting them financially. and righteous women are devoutly obedient and, when alone, protective of what allah has entrusted them with. and if you sense ill-conduct from your women, ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 108 │ advise them first, if they persist, do not share their beds, but if they still persist, then discipline them gently. but if they change their ways, do not be unjust to them. surely allah is most high, all-great." (q.s. an nisa 4: 34). source: (kemenag, 2020). the second script in the aac film is maryam (19) verse 27. this quranic verse tells about maryam, who brought a baby (later to become prophet isa) to her people. the verse was said by maria (carissa puteri) in front of fahri on a metro or public transportation in egypt. maria shows her knowledge and skill in memorizing surah maryam in front of fahri related to her love for the quran and how she memorized surah maryam. maria also explained the beauty of the verse "alif lam mim" in the al quran. this event is in a flashback that fahri remembers when he told of his relationship with maria in a voice recording that would revive maria in a coma. the film of kcb 2 takes the verses of the quran from al kahf script (18) verses 23-24 and as saf (61) verse 3. the film does not explicitly reveal the scripts mentioned firstly. the scripts relates to a scene at 24.17 minutes in the second film when azzam (kholidi a.a.) was surprised to hear an invitation from kiai lutfi hakim (deddy mizwar) regarding the marriage of his daughter, anna althafunnisa (oki setiawan dewi). azzam was shocked because he secretly has a crush on the kiai's daughter. azzam then said "insya allah" when responding to the invitation. a few moments earlier, azzam had said the same sentence twice, namely when he was invited to attend the al hikam book recitation. by hearing the answer of "insya allah" voiced by azzam, kiai lutfi said that the statement is in line with the words of allah in the script of al kahf 18 verses 23-24 that says "insya allah" when he says something. "and don't you ever say to something, "i'll do that tomorrow" except (by saying), "if allah so wills!" but if you forget, then remember your lord, and say, "i trust my lord will guide me to what is more right than this." (al kahf 18: 23-24). source: (kemenag, 2020). the second script of as saf (61) verse 3 was explicitly pronounced by the kiai lutfi when he explained to anna why he refused to deliver tausyiah at azzam and vivi's (asmirandah) wedding. kiai lutfi said that it was inappropriate for him to take the role of giving marriage advice to others because his daughter, anna, had failed her marriage. if he takes that role, kiai lutfi considers what is stated in the quranic verse 3 contradicts his daughter's attitude, which means allah hates muslim fellows who do not obey what he says. in the film dalam mihrab cinta (dmc), the verse of the quran is also not explicitly mentioned the script of an nisa (4) verse 58. the verse relates to the event at 12.31 minutes when syamsul hadi (dude harlino) defended the charges against being caught in the act of theft at an islamic boarding school. he was willing to take an oath because he felt he did not commit the theft by taking the money in burhan's (boy hamzah) cupboard because burhan asked him for help. the shocking thing happened when burhan was also willing to take an oath that he didn't ask syamsul to get the money. syamsul then shouted, "allah is not blind, allah is not deaf," while bursting out with anger. the statement is by verse 58 in the script of an nisa. another event related to the quran in the film was when syamsul applied to become pak broto's (umar lubis) child reciting teacher of the quran. this was included in the conversation at 43.46 minutes and syamsul's report on the progress of the recitation to pak broto at 50.16 minutes. mr. broto's daughter, della (nabila chairunnisa), has read the quran and memorized several short scripts in juz amma. ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al 2302-9781 (online) issn 2302-9366 ( print ) │ 109 figure 2. screenshot of dmc film dmc at 43.46 minutes (left) and 50.19 minutes (right). source: (shirazy, 2010). the background of the islamic boarding school is again depicted in the film kalam-kalam langit (kkl). the quran verse featured in the film by tarmizi abka is that the script of ar rahman. the script of ar rahman is read by the main figure ja'far (dimas seto) in a scene while practicing to take part in the mtq event representing the islamic boarding school. ja'far is pictured as someone who reads the quran with a sweet voice, using the kh muhammad toha style and living in an islamic boarding school. his melodious voice is a threat to mtq participants from the islamic boarding school, ustaz syatori (ibnu jamil). the aac and kcb are both films that are the first and second, dmc in figure 2, and kkl are closely related to religion-related cultures that try to be presented through the use of quran verses and events in line with certain quranic verses. the quranic verses are used to support the stories presented by these films. the film aac and kcb are closely related to the setting of indonesian students' life in egypt. the background of the first aac and kcb is the city of cairo in egypt as one of the predominantly muslim countries. a different setting is shown in the kcb 2 film, an area in kartasura, central java, azzam's hometown. a different setting is shown in the kcb 2 film, which is an area in kartasura, central java, where azzam's hometown is. the culture related to religion that is displayed in the films are full of values of islamic education. many symbols related to islam are scattered in the two films, namely pictures of mosques, the quran, islamic boarding schools, and so on. particularly in the islamic boarding school setting, this location is shown explicitly by the films kcb 2, dmc, and kkl. kiai lutfi led the wangen islamic boarding school in kcb 2. the school was the place where syamsul hadi in the dmc studied before being kicked out due to his alleged theft. this islamic boarding school was also the place where ja'far in kkl got trained on his quran reading skills. the use of the quranic verses emphasizes this setting, so it becomes very religious islamic surroundings. furthermore, in these films, islam religion applies social and cultural values in islamic education through the muslims' daily lives for detail. see table 3. two other films with an islamic boarding school settings are sang kiai (sk) and perjuangan kaum sarungan (pks). there is something that differentiates these two films from others. it is set in the dutch and japanese colonial periods. the sk film tells one of the foremost scholars in indonesia, namely kh hasyim asy'ari. as a biographical film, this film tells the life of kh hasyim, especially when he lived in two different periods in the dutch and japanese occupancies until he died two years after indonesia's independence in 1947. meanwhile, the pks film tells the story of the resistance of the kempek islamic ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 110 │ boarding school in cirebon, west java, against dutch colonialization. unlike sk, which is a theatre film, pks film played on the babakan islamic boarding school youtube channel. table 3. relation of film and religion no titles of film relation between film and religion 1 ayat-ayat cinta film for interpretation of culture related to religion 2 ketika cinta bertasbih 2 film for interpretation of culture related to religion 3 dalam mihrab cinta film for interpretation of culture related to religion 4 ? (tanda tanya) film for religious critic 5 negeri 5 menara film for encouragement of religious life 6 sang kiai film interpretation of culture related to religion 7 99 cahaya di langit eropa part 2 film for encouragement of religious life 8 alif lam mim film for religious critic 9 kalam-kalam langit film interpretation of culture related to religion 10 perjuangan kaum sarungan film interpretation of culture related to religion 11 kiblat the movie religion for interpretation of film 12 99 nama cinta film for encouragement of religious life 13 sisterlillah: cita cinta muslimah religion for interpretation of film source: processed by researchers 2021 the sk film does not specifically mention any particular quranic verse. this film mentions the script of al ikhlas (112) in a scene at 41.20 minutes. the wife of kh hasyim asy'ari (christine hakim) was seen teaching students under a shady tree. the woman told the students should always read that script. not long time after, one of her sons (gus yusuf hasyim, roleplayed by dayat simbaia) arrived and reported that kh hasyim (ikranagara) had been transferred to another prison in mojokerto. the woman wished that every letter of the quranic verses read by the students can become a prayer for the kiai and the students. another quran verse that is not specifically mentioned is al baqarah verse 154, which describes the eternal life of the martyrs. this verse deals with the monologue of the voice recording of the figure of kh hasyim asy'ari was played at the end of the film, which mentions the best place for those who died after fighting against the dutch colonialists who wanted to recolonize indonesia. the pks film explicitly states the verses of the quran, namely the script of al fatihah (1) verses 1-2 and al-fajr (89) verses 27-30. the al fatihah script was read by a teacher, namely bustomi (h. uki marzuki) and then followed by the students at the simple building of the kempek islamic boarding school. the script reading commenced at the beginning of the story at 3:00 minutes as the opening of the quran recitation activity. the second chapter, al-fajr script (89) verses 27-30, was read at the end of the story (1.11.02 minutes). the activity continued when bustomi prayed at his father's grave, who died as a result of the rebellion against the dutch colonialists in a labor camp. this verse is true tells about the return of a human soul to god. "allah will say to the righteous: o tranquil souls! return to your lord well pleased with him and well-pleasing to him. so join my servants and enter my paradise." (al-fajr 89: 27-30). source: (kemenag, 2020). s.k. and pks films describe the culture related to religion, reflecting life in an islamic boarding school situation. the figure of kh hasyim asy'ari, the founder and caretaker of the tebuireng islamic boarding school, jombang, east java, while the pks film tells the story of the resistance to the dutch in ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al 2302-9781 (online) issn 2302-9366 ( print ) │ 111 cirebon led by then the leader of the kempek islamic boarding school, kiai abdullah. the quranic verse is used to support the stories presented in the two films. s.k. and pks films describe how religion became a part of socio-cultural life in the colonial era. religion became the spirit that made them vigorous against the invaders. both films depict the role of ulama or leaders of the islamic boarding school leading the people around them in facing the injustices committed by the colonizers. the third category of religious relations and gregory j. watkins' films are "films to encourage religious life." the nominated films in this category is negeri 5 menara (2012), 99 cahaya di langit eropa 99 part 2 (2014), and 99 nama cinta (2019). the negeri 5 menara (n5m) film does not display quranic verses explicitly. this film by affandi abdul rachman only shows scenes related to the quran. this scene is shown when (1) the figure baso (billy sandy) prepares and appears in a speech competition with the theme of the quran, (2) there is a scene of reading the quran every evening, and (3) the activity of memorizing the quran conducted by the figure baso. base presented an english speech about the quran in the first event because he was considered the most qualified in the theme. although his english still needs improvement, his friends, namely alif (gazza z.), raja (jiofani l.), said (ernest s.), atang (rizki r.), and dulmajid (aris p.), still appoint baso to read and reminding him to practice as always. baso was declared to have won the second winner in the event entitled madani's english speech competition. the second activity, namely reading the quran every evening, is featured in the n2m in figure 3 film as a routine at pondok madani, where the setting took place. the routine of pondok madani students is regulated by a large bell and managed by jaros, who will ring it at certain times. one of those compulsory times is when it is approaching 5 pm. all students are required to go to the mosque to read the quran together immediately. the third scene is still related to the figure of baso, the santri of pondok madani from gowa, south sulawesi, who was said to be obsessed with memorizing the quran. he said that his parents were dead and only lived with his elderly grandmother. he also wants to present a quran memorizing robe to his parents in heaven someday. the 99 cahaya di langit eropa part 2 film (from now on referred to as 99 cahaya part 2) mentions one event about the hijab and one related quranic verse. that scene occurred at 15.36 minutes, in the conversation between the figures rangga (abimana aryasatya) and stephan (nino fernandez). according to rangga, stephan is a critical person and likes to ask him questions about islam, one of which is related to the hijab. stephan asked why women in islam are required to cover themselves. rangga said that the hijab is useful to protect women from any bad perceptions of men's sexual desire towards women's physical exposore and their dirty minds and hearts. rangga's explanation is in line with the contents of qs al ahzab script (33) verse 59 is as follows: "o prophet! ask your wives, daughters, and believing women to draw their cloaks over their bodies. in this way, it is more likely that they will be recognized as virtuous and not be harassed. and allah is all-forgiving, most merciful." (al ahzab 33: 59). source: (kemenag, 2020). the 99 cahaya di langit eropa part 2 film (from now on referred to as 99 cahaya part 2) mentions one event about the hijab and one related quranic verse. that scene occurred at 15.36 minutes, in the conversation between the figures rangga (abimana aryasatya) and stephan (nino fernandez). according to rangga, stephan is a critical person and likes to ask him questions about islam, one of which is related to the hijab. stephan asked why women in islam are required to cover themselves. rangga said that the hijab is useful to protect women from any bad perceptions of men's sexual desire towards women's physical exposore and their dirty minds and hearts. rangga's explanation is in line with the contents of qs al ahzab script (33) verse 59 is as follows: ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 112 │ figure 3. film screenshots of n2m film at minutes 40.14 (left above), at minutes 41.57 (right above), at minutes 41.32 (left below), and at minutes 43.20 (right below). source: (rachman, 2012). "o prophet! ask your wives, daughters, and believing women to draw their cloaks over their bodies. in this way, it is more likely that they will be recognized as virtuous and not be harassed. and allah is all-forgiving, most merciful." (al ahzab 33: 59). source: (kemenag, 2020). the quranic verse used in the film 99 cahaya part 2 is taken from the al 'alaq script (96) verse 1. the verse about the obligations of humans on earth is read out at the end of the film through the monologue of the figure hanum (acha septriasa). the core of parts 1 and 2 of the two films reflect human lifetime, which is not easy to go through. the figure of hanum said that humans must read the signs in the universe created by allah swt. hanum played on the first verse of the quran. the background of the ka'ba and mecca is shown along with the monologue. the 99 nama cinta film uses the verses of the quran in at tawbah script (9) verses 128-129 and al hashr (59) verses 22-24. the verse in the at tawbah script is read out by the figure of gus kiblat (deva mahendra), the son of the nrangkah pawon kediri islamic founder boarding school, east java, through a mosque loudspeaker. the verse is read out in prayer activities or the reading of the barzanji book on friday nights. these two verses are indeed included in the composition of the reading of the barzanji book. talia (acha septriasa), a childhood friend of the qiblat, listens to the chanting of the verse from the house of the founder of the pesantren. after the two verses were read, the recitation of mahallul qiyam was heard accompanied by the hadroh musical instrument. the quranic verses of al hashr script (59) verse 22-24 are not explicitly mentioned in the film 99 nama cinta. the contents of these two verses are about the names of allah, known as asmaul husna, which was discussed explicitly told by gus kiblat to talia. gus kiblat explains the perfection of the 99 names of allah so that it does not need to be fulfilled to 100. according to gus kiblat, asmaul husna reflects the love of allah that is given to his creatures. the example taken by gus kiblat is the affection of crocodiles for their children, even though we know crocodiles are wild animals. it indicates the love of allah for his creatures. ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al 2302-9781 (online) issn 2302-9366 ( print ) │ 113 asmaul husna becomes the spirit and source of the story in the 99 nama cinta film in figure 4, expressed in the title and symbols scattered in many parts of the film by danial rifki. among them are learning materials at the islamic boarding school presented by gus kiblat (15.51), talia's learning material when she was a child with her father in a flashback (46.13), being discussed in the subuh lecture television program led by talia (1.05.10), and a flashback during the childhood of talia and qiblat (1.43.35). figure 4. the screenshots in 99 nama cinta film at 15.51 minutes (left above), at 46.13 minutes (right above), at 1.05.10 minutes (left below), at 1.43.33 minutes (right-below). source: (rifki, 2019). the events about the quran that are presented in it bring out the religious spirit through his holy book, namely the quran. al quran is perceived as a guideline that is read (every evening in the film) and memorized, studied, and disseminated its meaning. one such effort was by participating in a speech contest about the quran which was joined by the figure baso. n2m films, 99 cahaya part 2, and 99 nama cinta encourage and motivate religious beliefs of life, especially islam. the islamic boarding school setting is firmly embedded in the n2m and 99 nama cinta film. although he had refused, the figure alif in n2m film decided to comply with his mother's wish to continue his secondary education at pondok madani, ponorogo, east java. the viewers will be motivated to explore religious knowledge even though initially it was contrary to their dreams or desires. the events about the quran that are presented in it bring out the religious spirit through its holy book directly, namely the quran. al quran is perceived as a guideline that is read (every evening in the film) and memorized, studied, and disseminated its meaning. one such effort was by participating in a speech contest about the quran, followed by the figure baso. 99 nama cinta film with the background of its islamic boarding school inspires religious enthusiasm through asmaul husna. the names of allah are the main spirit of the film, which inspires the viewers to get to know allah better. some of these names are contained in the al quran in al hashr script (59) verses 22-24. through the figures of gus kiblat and talia mentioned, the soul of muslims cannot be separated from asmaul husna in their religious life for those who want to actualize themselves in line with the activities related to quranic verses. the implementation of the core of asmaul husna reflects through ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 114 │ the muslims' attitudes and behaviors given by allah through his love, as revealed by gus kiblat's character at the end of the story. the spirit of religion in the film 99 cahaya di langit eropa part 2 in figure 5 (along with part 1) deals with the storytelling of islamic history in several cities in the european continent. among the cities whose traces of islam still exist are vienna, paris, cordoba, and istanbul. as the capital of austria, vienna is reported to have almost been controlled by kara mustafa's troops from turkey while expanding his power. at the same time, traces of islam in the form of culture, architecture, and other aspects still exist in paris (the capital of france) and cordoba, one of the cities in southern spain. istanbul was the last location visited by the main character, hanum, before returning to indonesia after her husband (rangga) finished his doctoral studies. although there are bits of bitter stories about islam in the cities above, it is told through the figure of fatma (raline shah), who is a migrant from turkey as a spirit to be a good muslim agent. the spirit that fatma sparked became hanum's guide while living in the blue continent to accompany her husband. several examples of the attitude of "good muslim agents" were practiced by rangga when explaining and straightening the understanding of islam both to stephan and maarja, played by marissa nasution (15.41), reconciling stephan and khan (alex abbad) regarding misunderstandings about islam concepts (41.10), and so on. hanum's attitude is a good muslim agent is reflected when he was friendly towards his neighbor, alex, who previously hated him (05.56) and paid the order bills for the mezquita cathedral security staff who had previously forbidden him to prostrate in the former cordoba mosque (55.38). figure 5. the screenshots of 99 cahaya film part 2 at 15.41 minutes (left-above), at 41.10 minutes (right-above), at 05.57 minutes (left-below), at 55.38 minutes (right-below). source: (soehardjanto, 2014). the relation between film and religion at the last film, according to gregory j. watkins, is "a film to criticize religion." from the 13 films as the research objects studied, the film was entitled "?" (question mark), and "alif lam mim" are included in this category. each of these films released in 2011 and 2015 generated several controversies regarding the themes and scenes in the films. the film "?" (hereafter will be referred to as "?") used two scripts of the quran, namely al kafirun (109) and al ikhlas (112). al kafirun script appeared at 13.04 minutes during a children's recitation ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al 2302-9781 (online) issn 2302-9366 ( print ) │ 115 activity at a mosque that was raised by ustaz wahyu (david chalik). the al kafirun script illustrates an atmosphere of diversity in social life at the beginning of the story. the script is also accompanied by the dialogue between the figures of rika (endhita) and surya (agus kuncoro). rika was illustrated as a mother who recently converted from islam to catholicism and has a child, namely abi, who remains muslim. surya is also illustrated to roleplay as an amateur actor who then gets the main role as jesus in a play at the church at christmas. the diversity above is in line with the use of the al kafirun script, which gives a message about the need for mutual respect between religious beliefs. the script al ikhlas (11) appears explicitly at 59.02 minutes spoken by the character surya. he read the al ikhlas script in the mosque to protect himself from shirking after playing jesus at christmas. surya reads the script in tears. for surya, who roleplays as an actor, playing jesus role who is recognized as god by catholics still requires appreciation. he is worried that this role will shake his belief in the unity of allah swt. this role was in line with the al ikhlas script, which contained monotheism and the statement about allah, who was childless and not begotten. this is the reason why surya decided to read the al ikhlash script after his roleplaying as jesus. alif lam mim (hereafter referred to as alm) does not explicitly use certain al-quran verses. the command not to lust, which leads to perversion, is an unpermissable behavioral act according to quran was presented through the storytelling in the films. at 1.00.10 minutes, the figure ustaz mimbo (agus kuncoro) invited marwan (rangga djoned) to make istighfar and does not use passion as the basis for doing something that is considered right. marwan assumed that the republic of indonesia was an atheistic country and considered enforcing islamic shari'at based on the al-ikhlas script in the islamic boarding school led by kiai mukhlis (arswendi nasution). ustaz mimbo thought marwan had indulged his lust in justifying what he believed. ustaz mimbo's invitation not to indulge his lust is in line with the script written in quran, namely an nisa (4) verse 135. the second activity occurred at 1.09.46 minutes, bringing kiai mukhlis to meet alif (cornelio sunny) and ustaz mimbo, who were fighting in front of the school. as former students of the same school, alif and mimbo were fighting for the truth of their respective versions. alif, who has become a government official, intends to arrest his teacher, kiai mukhlis, on terrorism charges. in contrast, mimbo, who has become a teacher, intends to protect his place to serve at the islamic boarding school. amid a fight, kiai mukhlis emerged from the school gate, greeted alif, asked what his two students were doing, and said that they were siblings in essence. what was conveyed by kiai mukhlis is in line with the al hujurat script (49) verse 10. the verse tells that believers are brothers and muslim fellows must reconcile when they fight. "…so do not let your desires cause you to deviate from justice. if you distort the testimony or refuse to give it, then know that allah is certainly all-aware of what you do." (q.s. an nisa 4: 135). "the believers are but one brotherhood, so make peace between your brothers. and be mindful of allah so you may be shown mercy." (al hujurat 49: 10). source: (kemenag, 2020). criticism of religion was conveyed in the "?" film and alif lam mim. the "?" film criticizes acts of terrorism in the name of a certain religion. regardless of what religion he believes, the acts of terrorism target catholic fellows through the stabbing of a priest and a church bombing incident, and an attack on the "canton chinese food" restaurant led by tan kat sun (hengky solaiman), an elderly chineseindonesian. in this film, the criticism is also expressed through the theme of diversity conveyed to individuals in particular conflicts triggered by differences. the film also shows the reluctance of these fellows to prioritize equality and harmony in their daily interactions. ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al issn 2302-9781 (online) issn 2302-9366 ( print ) 116 │ among the figures represented in the criticism is soleh (reza rahadian), a muslim man who has a prejudice against confucian followers, namely hendra (rio dewanto), the son of the restaurant owner where his wife works. other figures are rika and her son, abi, who has a different religion. rika converted from islam to catholicism, while her son remained muslim. the conflict between a mother and his little son was triggered by concerns of abi that he could no longer be able to recite the quran after sunset, and people told abi that his mother was no longer allowed to go to the mosque. the quranic verse in al kafirun script (109) answers how people should maintain life with different religions. the script says not to mix up the different religious matters, but they should respect other different religions about the differences. some figures who practice tolerance among religious believers are tan kat sun, ustaz wahyu, and the pastor (deddy sutomo), who baptized rika. the alif lam mim (alm) film also tells the story of criticizing terrorism against religion. the dystopian genre film shows the potential for terrorism from a religious ideology that agrees with violence in addressing injustice. this phenomenon is associated with the context of state life that upholds human rights and fraternal groups that control the state's officials. another context related to terrorism in the film is the harshness of social life which forces its inhabitants to master martial arts, to the manipulated work practices of the mass media. the figures that can commit acts of terrorism in the alm film are a number of students from the alikhlas islamic boarding school, namely marwan, rama (teuku rifnu w.) so on. especially, rama is also part of the state office, which, according to herlam (abimana a.), he is a double agent, an officer from the islamic boarding school. both marwan, rama, and their gang became a professional team that carried out the bombing in many places, including the police station where the press conference was attended by generals, journalists, and kiai mukhlis, the person accused of masterminding the terror act. the figure ustaz mimbo saw there is a potential thought of marwan that led to acts of terrorism. he then reminded him not to follow his carnal desire that led to irregularities for marwan and several students who protested kiai's actions in caring for captain bima (donny alamsyah) and other officers who had previously aimed to arrest kiai. mimbo's utterance, which is in line with the an nisa script (4) paragraph 135, is intended to eliminate the potential for acts of violence and terrorism rooted in a mistake in understanding religious education. the existence of islamic symbols such as islamic boarding schools, kiai figures, and so on in the film aims to criticize religious practices that deviate from their religious education to give rise to acts of terrorism. apart from terrorism, another substance related to the quran, which is the target of alm film criticism, is the brotherhood's lost ties. the figures represented in the film are alif and mimbo, who decided to defend their respective versions of the truth by wrestling in front of the school gate. alif declared that he had stopped being with mimbo when he thought the school had carried out bombings everywhere. the emotional bonds and brotherhood of alif and mimbo as former students of the school were replaced by the desire to defend something that was considered proper, even though this was also triggered by the existence of certain groups that pitted the state officials, the media, and the civilian people (from the school) against each other. the emotional bonds of brotherhood between believers in harmony are in line with the al hujurat script (49); verse 10 was also conveyed by the figures of kiai mukhlis to alif and mimbo. conclusion it is found that the verse in quran plays a role in creating an islamic or religious nuance in those films. the use of quranic verse emphasizes this islamic setting so that the situations become more religious. furthermore, religion, especially islam, reflects the social and cultural life in these movies. ijik, vol. 11 no. 2: 103-117 relation between religion and film: the commodication of quranic verses in indonesian religious films 2008-2020 yayan rahtikawati et.al 2302-9781 (online) issn 2302-9366 ( print ) │ 117 research objects containing that kind of role are kiblat the movie (2018) and sisterlillah: cita cinta muslimah (2020). the role of quranic verses related to how films show culture related to religion are in the films ayat-ayat cinta (2008), ketika cinta bertasbih 2 (2009), dalam mihrab cinta (2010), sang kiai (2013), kalam-kalam langit (2016), and perjuangan kaum sarungan (2017). the role of the quranic verses in the aspect of how films encourage religious life is found in the films negeri 5 menara (2012), 99 cahaya di langit eropa part 2 (2014), and 99 nama cinta (2019). the role of the quranic verse concerning religious critic film is found in the film "?" (tanda tanya) (2011) and alif lam mim (2015). references abka, t. (sutradara). (2016). kalam-kalam langit [gambar hidup]. abka, t. (sutradara). (2017). perjuangan kaum sarungan [gambar hidup]. abrams, m. (1999). a glossary of literary terms. boston: heinle & heinle. barker, c. (2004). the sage dictionary of cultural studies. london: sage publications. bramantyo, h. (sutradara). (2008). ayat-ayat cinta [gambar hidup]. bramantyo, h. (sutradara). (2011). ? (tanda tanya) [gambar hidup]. deacy, c. (2017). faith in film: religious themes in contemporary cinema. routledge. dwyer, r. (2006). filming the gods: religion and indian cinema. london: routledge. firdaus, i. (sutradara). (2020). sisterlillah: cita cinta muslimah [gambar hidup]. hamdi, a. l. (sutradara). (2018). kiblat the movie [gambar hidup]. kemenag. (2020, december). qur'an kemenag. diambil kembali dari qur'an kemenag: https://quran.kemenag.go.id/ nazaruddin, m. (2008, may 29). islam representation in religious electronic cinemas in indonesia. diambil kembali dari www.surrey.ac.uk/politics/research/.../cp muzayinnazaruddin.pdf peletz, m. g. (2018). islamic modern: religious courts and cultural politics in malaysia. princeton university press. prijanto, r. (sutradara). (2013). sang kiai [gambar hidup]. rachman, a. a. (sutradara). (2012). negeri 5 menara [gambar hidup]. ratna, n. k. (2015). teori, metode, dan teknik penelitian sastra dari strukturalisme hingga postrukturalisme perspektif wacana naratif. yogyakarta: penerbit pustaka pelajar. rifki, d. (sutradara). (2019). 99 nama cinta [gambar hidup]. rohimi, p. (2015). keragaman islam dalam film indonesia bertema islam. jurnal dakwah, xvi(2), 291-304. shirazy, h. e. (sutradara). (2010). dalam mihrab cinta [gambar hidup]. soehardjanto, g. (sutradara). (2014). 99 cahaya di langit eropa part 2 [gambar hidup]. syah, h. (2013). dakwah dalam film islam di indonesia (antara idealisme dakwah dan komodifikasi agama). jurnal dakwah, xiv(2), 263-282. turner, g. (1999). film as social practice. london: routledge. umam, c. (sutradara). (2009). ketika cinta bertasbih 2 [gambar hidup]. umbara, a. (sutradara). (2015). alif lam mim [gambar hidup]. von grunebaum, g. e. (2021). modern islam: the search for cultural identity. university of california press. watkins, g. j. (2008). teaching religion and film. oxford university press. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 9 no. 2: 80 -84 * copyright (c) 2019 halim setiawan this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 20 may 2019; revised: 20 juny 2019; accepted: 29 juny 2019 communication strategy of islamic extension in the indonesian-malaysia border region halim setiawan pascasarjana uin sunan gunung djati bandung email : setiawanhalim@gmail.com abstract paloh district has its characteristics or characteristics that are different from other border areas. the culture of the people is different, the level of education is different so that the messages delivered are also different da'wah. the da'wah challenges faced by non civil servant islamic religious instructors are also different. the purpose of this study was to explain the choice of strategy and message design of non-pns islamic extension instructors in paloh district, sambas regency. research is based on a macro cognitive theory with naturalistic and qualitative paradigms. the process of delivering da'wah messages in the guidance and counselling activities of islam uses the choice of strategy and message design. submission of da'wah messages carried out in three forms of counselling activities, namely the al-quran education park (tpq), mosque youth and taklim assembly. the choice of a strategy used is by reading, memorizing and lecturing. while the message design used is informative and persuasive with the type of message of faith, worship and morals. keywords: communication, extension, border introduction one area in indonesia that has borders with other countries is sambas regency. sambas regency is a district that borders with the state of malaysia which is precisely bordered with sarawak (east malaysia) (arifin, 2011). sambas regency has 19 districts including selakau, east selakau, pemangkat, semparuk, salatiga, tebas, tekarang, sambas, subah, sebawi, sajad, jawai, south jawai, keramat bay, galing, tangaran, sejangkung, sajingan besar, and paloh. sajingan besar subdistrict and paloh subdistrict are districts that border directly with neighbouring countries namely malaysia. paloh subdistrict is one of the two sub-districts that are directly adjacent to the state of malaysia (mayona, salahudin, & kusmastuti, 2016). administratively, paloh subdistrict consists of eight villages. the villages in paloh subdistrict are sebubus, nibung, malek, tanah hitam, matang danau, kalimantan, temajuk and mentibar villages. one of the villages that border directly with the state of malaysia is temajuk village. the centre of paloh subdistrict is liku in nibung village. the distance of the sub-district centre to the district is 54 km, while the distance of the sub-district centre to the province is 280 km. building human resources (hr) in the community of paloh district cannot be separated from education (sudarsana, 2016). be it public education or islamic education. islamic religious education is very important to balance out general education and as a bulwark and a guide for daily life. islamic religious education is obtained not only in schools but outside of school (suradi, 2017). religious education outside of school is obtained from people who have high religious knowledge and religious leaders in the district of paloh. besides religious education is also obtained from religious activities in the community. but specifically, there are religious educators assigned to guide the community and provide islamic education to the community, especially the people of the district of paloh. the islamic guidance and https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 9 no. 2: 80-84 communication strategy of islamic extension in the indonesian-malaysia border region halim setiawan issn 2302-9366 ( print ) issn 2302-9781 (online) │ 81 counselling are carried out by islamic religious instructors assigned by the district ministry of religion to carry out islamic guidance and counselling in the district of paloh (pasmika & mauluddin, 2016). the enactment of law number 23 of 2014 concerning government has provided significant changes to the running of government in the regions where regulations are arranged for state apparatus (fauzi, 2019). like the islamic religious instructor who is under the auspices of the ministry of religion, sambas regency, there are two types, namely functional islamic religious instructor or islamic civil servants and non civil servant islamic religious instructors. functional islamic extension officers on duty in sambas regency are only three in number. the amount is not proportional to the total area and the number of sub-districts in sambas regency. no functional islamic religious instructor is assigned to foster in the district of paloh. while the number of non-civil servant islamic religious instructors who passed the selection throughout the sambas regency was 136 people and the islamic religious instructors who passed the selection for paloh district were only 10 people. paloh subdistrict is the second widest subdistrict after sajingan besar subdistrict with the number of non-pns islamic religious instructors only 10 people, making the non-pns islamic religious instructors must prepare themselves as fully as possible in guiding the community. the role of non-pns islamic religious instructors in conducting islamic guidance and counselling in the district of paloh is very important. because paloh subdistrict is a sub-district that is in direct contact with the state of malaysia, so social and cultural contact also occurs in the district of paloh. besides that, the people in paloh subdistrict are the majority of muslims. the importance of islamic religious instructors in the district of paloh is also due to the lack of optimal islamic education. there are still many people who cannot read the koran and cannot pray. therefore it is very necessary for the presence of an islamic religious instructor who can guide the community to be better in worship. paloh district has its characteristics or characteristics that are different from other border areas. the culture of the people is different, the level of education is different so that the messages delivered are also different da'wah. the da'wah challenges faced by non civil servant islamic religious instructors are also different. non-pns islamic religious instructors have to deal with infrastructure limitations, lack of human resources, and difficult coordination due to a great distance, making many people discouraged to become non-pns islamic religious instructors in paloh district. so that the number of people who registered themselves to participate in the selection to become non-civil servant islamic religious instructors in paloh district became less (a’ing, 2015). the shortage of non-pns islamic religious instructors in paloh district has an impact on optimizing the message delivered to the community. long distances, minimal human resources, difficult coordination and inadequate infrastructure. these factors make the non civil servant islamic religious instructor in paloh subdistrict have to find the right strategy so that the preaching messages delivered through islamic guidance and counselling activities can be received by the community as much as possible. the communication strategy used by non-civil servant islamic religious instructors in paloh district is different from other regions. natural conditions, geographical location, and socio-cultural conditions of society will determine a communication strategy that is made. methodology meanings adopted by a group of humans can only be understood through an analysis of the natural environment. therefore natural situations, not artificial situations such as experiments or formal interviews, must be a source of data. with a qualitative approach used in this study to describe or describe systematically, factually and accurately about the factors, traits and relationships between the phenomena ijik, vol. 9 no. 2: 80-84 communication strategy of islamic extension in the indonesian-malaysia border region halim setiawan issn 2302-9366 ( print ) issn 2302-9781 (online) 82 │ under study and the resulting data in the form of words and images. the method used in researching the communication strategies of islamic extension agents in the indonesia-malaysia border area is the case study method (raco, 2018). and use the search for strengths, weaknesses, opportunities and threats to be able to find strategies in the communication of this mission (septiadi, 2019). result and discussion the task of the non-civil servant islamic religious instructor is as a liaison that explains and describes something that may be considered new by the community as its target until the community is convinced and fully understands that what is considered new by them has more benefits for their lives. the success of the communication activities of non-pns islamic extension workers to the paloh sub-district effectively is largely determined by the determination of communication strategies. has been discussed in the previous literature review, that communication strategies can be said as a plan for an activity to change attitudes, traits, opinions, and behaviour of the audience (communicant, audience, or made), on a broad scale basis through the delivery of ideas or messages. the communication strategy used by the non civil servant islamic religious instructor in paloh subdistrict is to refer to the macro cognitive theory of barbara o ’keefe, which is based on the choice of strategy and message design. selected strategies of non-pns islamic extension workers in paloh district the choice of strategy in this research is a method used by non civil servant islamic religious instructors to choose from various appropriate strategies to be used in the process of delivering da'wah messages in islamic guidance and counselling activities. the strategy used is based on the consideration of adjustments to the shape of the target audience. customizing the preaching messages delivered is so that the message delivered can be right on target and can be understood by the audience or community who receive the message. the fostered forms of non civil servant islamic religious instructor in paloh subdistrict are divided into three namely, al-quran education park (tpq), mosque youth and taklim assembly. al-quran education park (tpq) how to deliver messages in the activities of islamic guidance and counselling in the tpq activities above, it appears that there are two methods used. the difference in the use of these methods is based on the different forms of tpq activities themselves. there are tpqs held in mosques or surau, and there are also tpqs held at the home of the instructor itself. in general, the process of guidance and counselling of islam in delivering da'wah messages to tpq activities in the mosque uses how to read and memorize. whereas tpq activities carried out at home were conveyed only by reading. teenage mosque the messages given by the non-civil servant islamic religion instructor in paloh subdistrict to the adolescent fostered by the mosque are very simple. although there is already a form of management that is found in adolescent mosques, the activities carried out are still not maximized. the activities have not been neatly organized, and still need deeper guidance. the process of delivering da'wah messages in the activities of adolescent mosques is carried out by reading, namely the reading of the koran together and reading the surah yasin together. at each meeting only filled with reciting together. ijik, vol. 9 no. 2: 80-84 communication strategy of islamic extension in the indonesian-malaysia border region halim setiawan issn 2302-9366 ( print ) issn 2302-9781 (online) │ 83 taklim assembly based on the explanation above, it can be seen that the way of delivering the da'wah messages in the activities of combigan and islamic counselling to majelis taklim is carried out by lecturing and reading. this method is used because the form of the activities of the majelis taklim itself is different. when the taklim council is held in the form of study, the delivery of the messages using the lecture method. whereas the majlis held in the form of recitation, then the delivery of messages carried out by reading. message design of non-pns islamic religious instructor da'wah messages delivered by non civil servant islamic religious instructors in paloh subdistrict can be grouped into two models of message preparation that are informative and persuasive. as made by cassandra l. book, she explained that there are two models in the preparation of messages, namely the preparation of messages that are informative and persuasive. informative messaging preparation of messages that are informational in conveying propaganda messages on islamic guidance and counselling activities made by non-civil servant islamic religious instructors in paloh district is directed to three fostered forms namely the al-quran education park (tpq), mosque ramaja development, and taklim assembly. 1. al-quran education park (tpq), the type of massage given by the non-civil servant islamic religious instructor of paloh district in islamic guidance and counselling activities in the tpq activities is in the form of aqidah, worship and morals messages. 2. mosque youth, the type of message delivered to mosque youth is a message of worship and morals. 3. taklim council, based on the level of the activities of the taklim assembly, the message of preaching delivered can be classified into two types of messages, namely the message of worship and the message of morals. compilation of persuasive messages the compilation of messages that are persuasive carried out by non civil servant islamic religious instructors in the district of paloh is to change and influence the attitudes and behaviour of the people of paloh district. da'wah messages delivered in islamic guidance and counselling activities that use a persuasive message model are at the majelis taklim activities (zuraidah, 2017). the message was compiled based on community needs and problems that are often faced by the community. the preparation is based on the type of message made, namely the message of worship and morals. conclusion the choice of a strategy used by non civil servant islamic religious instructors in paloh subdistrict is based on the form of extension activities, both the al-quran education park (tpq), mosque youth, and the taklim council. the strategy chosen to convey the messages of da'wah is to use how to read, memorize and lecture. the message design compiled by non-civil servant islamic religious instructors in paloh sub-district in the activities of the al-quran education park (tpq), mosque youth, and taklim assembly was grouped into two models namely informative and persuasive messages with types of aqidah, worship and moral messages. ijik, vol. 9 no. 2: 80-84 communication strategy of islamic extension in the indonesian-malaysia border region halim setiawan issn 2302-9366 ( print ) issn 2302-9781 (online) 84 │ references a’ing, a. 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(2017). pola komunikasi persuasif dalam fanspage setia furqon kholid. iain ponorogo. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 2: 103-113 doi: 10.15575/ijik.v12i2.17592 * copyright (c) 2022 abdulazeez muhammad ashimiyu this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: april 2, 2022; revised: may 15, 2022; accepted: june 9, 2022 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu department of islamic studies school of secondary education (arts and social science programmes) emmanuel alayande college of education, oyo, nigeria corresponding author e-mail: thirdbornayinla@gmail.com abstract the contacts between civilizations and struggle for domination are parts of human historical facts. religion is seen as a major denominator in tracing cultural and traditional identity of a given community of people. objective accounts of these contacts establish the tendency of collaborative orientalist and missiological prejudices separating islam from sharī‘ah through treatises and media misrepresentations. this study uses a qualitative approach by applying analytical and descriptive methods through the use of documentary evidence and literary works. ideological prejudices and constructs against islam and its law; sharī‘ah are identified. both enthusiasts and rejectionists of the two wings of the proverbial birds of orientalism and missionary evangelism reveals that the good image of islam and sharī‘ah is the consistent target, hence its distortion. it is submitted that hate authorship should be discountenanced to afford harmonious and peaceful co-existence among major faith-based adherents. keywords: islam, sharī‘ah, orientalism, missionary, stereotype. introduction preconceived stereotype characterizes the image presentation of islam by non-muslims (heeren & zick, 2014). this results from the deliberate linking of any act of terrorism to islam rather than to muslims. media reporting is known for this deliberate attitude resulting from preconceived stereotypes devoid of verification. though the cultural rivalry between the west and east is still in contention, this is not a new phenomenon. it owed its commencement to the 12th century when the crusaders from europe resumed the militant approach to islam. it became more manifest at the instance of the decline of the ottoman caliphate. scholars admit that the negative portrayal of islam and its legal outfit was felt acutely after the first world war and particularly from 1960 onward. sageman (2017) through discovering sophisticated media technology in the west, the misinterpretation of islam and its law on media resumed a new dimension that strengthened phony propaganda. writing in the book titled covering islam, al-quaderi and habibullah (2013) aptly argued that western media coverage and interpretation of islam are extremely influential. he attributed this to the political influence of those people and their media institutions; they are neither true nor accurate. it is also suggested that following the collapse of the soviet union, america keenly looked for a new frontier that could be fought for the total claim of supremacy. heather j. sharkey (2003) estimates the number of symbols used in the post-9/11 era, when islam was associated with terrorism, to portray muslims and islam negatively in the media. for instance, muslims are frequently portrayed as savage, anti-western, and anti-democratic, as well as terrorists, fundamentalists, radicals, and militants in various media outlets like television, movies, drama serials, talk shows, cartoons, and news reports. western media ascribe certain violent occurrences and other extremist movements in islamic nations on islam. according to marshall (2021), muslims have perceived the western media as an enemy of islam and its law. the increase in racial https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 12 no. 2: 103-113 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu issn 2302-9366 ( print ) issn 2302-9781 (online) 104 │ violence and fear of the unknown bread the stereotype and drastic changes in governmental practices and policies against islam. the inherent danger of the above depictions is that the religious role of shaping and enforcing social values and ideas and coveying the fundamental ideas of culture as stated by islam is now being replaced by the media. bayraklı and hafez (2019) giant corporations and conglomerates enormously took over the control of media by hegemonizing it. it is truly recallable that the western industrial world owns major news agencies, press unions, fully equipped movie-making studios, and television stations. the majority of these houses are either owned by the jews or are under a powerful lobby of jews and christians who ignore greater achievements and positive transformations brought about by sharī‘ah. the west justifies their colonial and imperial atrocities meted on muslims as being viewed as superior to the east. according to sharkey (2003), the negative construction of islam and muslims is traced back to western expansion and imperialism. the west is radically at odds when it serially promotes a framework leading to the limitation of knowledge of islam and distortion of the fact about its law. a spanish newspaper published fabricated caricatures of prophet muhammad suggesting that he was a terrorist, it is to suggest that islam is the root of all armed attacks. husain aduan (2017) argues that the media regularly presents islam negatively and the image of muslims. this is being transferred to the public at large. in this situation, they are guilty of reinforcing antimuslim racism. also another word for describing prejudice and discrimination against sharī‘ah is islamophobia. it denotes the deliberate non-reporting or non-disclosure of violent acts committed against the muslim and failure to present the true message of sharī‘ah. similarly, arjana, s.r. (2015) gives the equally strong impression that the portrayal of arab in holywood movies is negative, while the moviegoers are led to the belief that all arabs are muslims and all muslims are arab. mckenzie (2018) argues that western media deliberately ignored those terrorist groups unrelated to islam. these include the irish republican army, a catholic terrorist, the uster freedom fighters, the protestants, america's white arban resistance, south africa's a.w.b., ugandan movement for the restoration of ten commandments. the media describes these groups as cults, after which the last on the list massacred 80 innocent followers. the media coverage of their activities does not include the religious affiliation of these violent groups. the position of the media bodies has exposed their claim of active promotion of universal standard for human and minority rights to doubt. the connection between western imperial intervention, missionary activities, and orientalist heft is undoubtedly acknowledged. the major concern of this alliance is to distort islam, its law, and its culture through the formation of military intervention and missionary claims of humanitarian rescue. the basic elements of western modernization are differentiation, mobilization, industrialization, and secularization. these constructs guarantee high economic growth, stable democracy, and a capitalist economy. the goal is to overcome nature and become independent of its control. it helps attain constructive health care facilities, peaceful living, and prosperous society. to reach these laudable ends, the west must distort islam by tarnishing its image through the missiological and orientalist efforts, forming an alliance between military interventions and the claim of humanitarian rescue. this research departs from the arguments from the previous research above, where we feel that an in-depth study is needed to cover several issues that still do not have adequate facts. therefore, the researcher will look at these orientalist and missiological stereotype views. ijik, vol. 12 no. 2: 103-113 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu issn 2302-9366 ( print ) issn 2302-9781 (online) │ 105 research method this study uses a qualitative approach by applying analytical and descriptive methods through the use of documentary evidence and literary works. the author uses the method strauss and corbin (1990) in collecting data. namely by sorting data into small parts such as memos. data that is considered relevant and primary is combined with primary data as well as secondary data. after the data is grouped into several parts, the writer begins to analyze it using interactive analysis miles, huberman, and saldaña (2018). results and discussion the intellectual heft of orientalism and its assessment of islam divergent opinions were expressed among scholars on the precise meaning and application of the word orientalism. there is a leading conviction that the term generally signifies the western tradition of intellectual inquiry into an existential engagement with ideas and values of the east, particularly in the field of religion. looking at this position, the origin of the study is specifically linked to western scholarship. a more inclusive perspective sees this endeavor as the involvement of non-eastern people in the eastern languages, civilization, philosophy, literature, and religions. according to slingerland (2018), this position sees the orientalist as an expert in the eastern languages, literature, religions, and history. the word east (sharq) is the core of the argument around orientalism. zunes and mundy (2022) suggest that there are old and recent applications of the term as the word sharq was formerly used in the ancient period to denote those regions around the world that were being territorially occupied by the eastern extractions. it covers those territories around mediterranean international waters, while some part of eastern europe could be added to it, this is justified by the old existing historical relationship in the areas of religion, language and the like. however, the above line of thinking draws our attention to the centrality of certain historical events, which included the conflicts between muslims and romans, the wars of a crusade, the confrontations between europeans and the islamic regimes of ottoman, the contact between africa and asia, each of these separate events reflects in the argument surrounding the precise definition of the word orientalism. this strength defines orientalists as those western authors that write about islamic thoughts and civilization (sageman, 2017). the major objectives of these stressful intellectual efforts are to stop and end the study of islamic knowledge, its spread among nations of the world, conversion of muslims to christianity, and secure the trust for hebrew translation of the bible instead of other translations in european languages. the third goal is to rival the holy quran, which is universally uniform in its texts among muslims. the orientalists became fluent in the arabic language owing to the envious strategic geographical position of the arab and the need to know their language and history to be able to control them. the intellectual heft of the orientalists became manifest in their study of arabic scripts, organization of indexes of literary as well as historical works, the study of the holy qur'an verse by verse, and the history of islam day by day. these were diligently organized through the preservation of original manuscripts in their libraries. summarily speaking, the above contacts passed through certain notable periods. it started from the first muslim contact with europe in andalusia. citizens of european communities were busy expressing their dismay about muslims' rapid development and brilliant performances in their administration and the promotion of scholarship, democracy, and religious freedom. authoritative ijik, vol. 12 no. 2: 103-113 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu issn 2302-9366 ( print ) issn 2302-9781 (online) 106 │ sources note some aspects of the 8th crusade campaign events in the egyptian town of almonsurah, where muslims captured the french emperor. after his release, he warned christians that no military means could suppress muslims or turn them against the defense of their religion and holy sites. after that, the intellectual war was considered the effective alternative to the failure of military struggle. their authorships are characterized by distortions and deliberate confusion. latin language, which was largely seen as a language of science, was used to translate islamic manuscripts in different fields of study. recalls with interest those institutes, schools, and units of oriental studies established by european leaders to vigorously conduct studies on islam and muslims for intellectual conquest (eickelman & piscatori, 2018). this second stage of european conflict with islam was considered a milestone in the relentless effort of outspending islam and forcing it to extinction. the period of 18th-century european colonization is regarded as the third stage of orientalist intellectual confrontation against islam and its legal system (ziadeh, 2020). the period is widely seen as the peak of european colonization of the muslim world and the control of its resources. distortions of islamic creeds and sharī‘ah appeared in their journals and periodicals, using those manuscripts authored by muslims in their libraries and archives for an onward store. these materials were either brought from the relations of the original authors who did not know their values or, in other situations, stolen. at the beginning of the 19th century, more than 250,000 volumes of such materials had been collated and processed in book form. distorting articles in weekly newspapers column, the magazine provided an avenue for confusing innocent readers. the resultant blemish had led to the conversion of muslims to christianity or lacking passion for islam. however, the imperial regimes provided the required financial aid to fulfill this strategic plan by the orientalists. it assisted in convening conferences and seminars within the major european cities with different themes around islam, sharī‘ah, and its history (andersen & sandberg, 2020). the orientalists in their presentation stayed away from objectivity with their self-designed methodology, which was deliberately made for hate portrayal of islamic creeds. part of a strategy employed in this direction is the establishment of departments that specialize in oriental studies in their universities, colleges, and institutes. under this arrangement, post-graduate students were wrongly guided through research methodology and references to their authorships. this overarching style of thought is based on a unique history and antiquity based on an epistemological and ontological distinction between the rival orient and the occident. it is the image of the orient represented by the antagonist occident by dealing with it, describing it, making a statement about it through assiduous intellectual exploration, and translations with detailed commentaries. these afforded them the most-required recognition by presenting highly-ranked lectures in those universities and institutes of high repute. in haeri's (2003) account, the above efforts produced some notable intellectual giants that include gibb, weusink, masingou, pederson, kutani, jotihel, and several others. one of the major highlights of their collaboration was the production of a standard encyclopedia of islam. these learned scholars assisted their gladiators from imperial regimes in missions or chancery buildings, serving as envoys and spies against islamic countries and muslim communities. the collaborative strategy was seen as effective means of exercising control on muslims, not militarily alone but in the area of intellectual slavery. the special position of honor being enjoyed by these orientalists was utilized to establish a dichotomy between islam and its law in the sights of innocent readers of their publications. these are manifest in their postulations or contentions about the origin of the holy qur'an, hadith, sharī‘ah, the personality of prophet muhammad (s.a.w.) and his message, the spread of islam and its sovereignty, the conquests and settlement of muslim authorities, the level of applicability of islamic law to the current trend of human development in scientific ijik, vol. 12 no. 2: 103-113 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu issn 2302-9366 ( print ) issn 2302-9781 (online) │ 107 and technological discoveries, the rule of law and democratic institutions, its compatibility to another secular idea of human rights, religious rights of non-muslims living under islamic governments, the concept of a community under the sharī‘ah and other contentious issues. each of the above topical themes attracted the intellectual attention of the orientalists with the minimal exercise of fairness and objective evaluation of the legal positions of islam on them. evidence abound supporting deliberate manipulations as well as distortions of facts with misrepresentations. though some incidental benefits were noted, these are adjudged to be very minimal and infinitesimal. literature review of missionary works and cultural sensitivity the word tasofihi, which means defamation or denigration, is being applied by muslim observers to describe the missionary works of evangelism in the muslim population (awad, 2020). through the activities of evangelism, the westerners at large planted doubt in the minds of muslims. the capacity of islamic society for social progress was put into question. this relates to the relevance of sharī‘ah to the development of the modern world. the evangelistic movement's message and propaganda is an urgent endeavor to raise awareness of how difficult life has become in the islamic world. this contrasts with earlier historical events when the islamic empire had experienced a golden period of intellectual brilliance, military prowess, and cultural vitality. the muslim world, from morocco to indonesia, which had been enslaved by the west in the twentieth century, gives off the sense that the tide has turned against them. muslim learned scholars wrote heart-breaking books full of screaming revelations about missionary works and their cultural and emotional sensitivity. writing under the title al-tabshīr wal isti'mār fī al-bilād al-‘arabiyyah (evangelism and imperialism in the arab world) 1957, the duo of khalidi and faruq (1957) make an in-depth analysis of the image of evangelical missions. khalidi was the head of the lebanese national school of nursing and a former obstetrics professor at the american university of beirut. faruqi was also an expert in sufism, ancient arabic poetry, and early islamic history. according to the two learned authors, christian missionaries are the most potent and dangerous representatives of western imperialism, and missionary institutions like schools, hospitals, and book stores serve as vehicles for the west's claim to political and economic hegemony (saytarah) over the middle east. they believed that missionaries' religious motivations were only incidental or perhaps a cover for their likely worship of steel, gold, and oil over god as products of the materialistic west. they referred to missionaries as modernday crusaders, defined by their great hate of arab muslims and their seeming antipathy toward the peoples of the east, which they claimed was motivated by a desire to destroy their cultural traditions. they came to the conclusion that missionaries are imperialist western agents with a destructive cultural agenda that endanger arab-islamic civilization. they based their arguments on a variety of missionary texts written in both english and french. these included biographies from the 19th and 20th centuries as well as reports, journals, and conference papers. these citations gave the work an intimidating intellectual weight that successfully drew readers in. their contribution is better characterized as an inclusive or ideologically centrist stance that allowed for multiple and unbiased readings. other authors are encouraged by the book to elaborate on imperialist and missionary themes. muhammad al-sayyid al-junayd (1999), in his treatise titled al-istishrāq wal-tabshīr: qirā' āt tārikhiyyah mu'jazah (orientalism and evangelism: a concise historical reading shares the impression that christian evangelism and western imperialism have the inextricable link in this modern era, and that christianity that enjoys the support of foreign missionaries is a western cultural product. he argues that christianity sought not only to turn muslims to christianity but also to import alien values capable of ijik, vol. 12 no. 2: 103-113 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu issn 2302-9366 ( print ) issn 2302-9781 (online) 108 │ acculturating muslims to western values. this, according to him, takes several forms that include dulling religion with secularism, promoting unfettered interaction between men and women, and other tactics which take the forms of accentuating the western of christianity, preserving, remembering or idealizing the harmonious co-existence that characterized the earlier relation between muslims and indigenous christians of the middle east. in light of this, he has a strong conviction that the name of the missionaries' religion should be solibiyyal (crusaders) rather than mashiyyah (christianity). by referring to christians as nasra instead of masihiyyun and christian missionaries as munaşşirn (christianized) rather than mubasshirn (spreaders of god's news to humankind), he expresses his contempt for foreign missionaries and the locals who support them. similarly, cordey (2019) that the american c.i.a. frequently used a large number of missionary agents who were skilled in stirring up trouble during operations. ghazal, a secular leftist (arab nationalist), asserts that missionary linkages exist among international non-governmental organizations, including as doctors without borders, the united nations, and world head organizations. they mostly serve as cover for jewish crusader organizations and christian preaching. he shows disdain for western-instigated human rights attempts to improve freedom of religion and conscience, viewing them as an integral part of the long-running scheme to destroy islam by establishing rights for christian proselytism and muslim outconversion. an anthropological study conducted by haeri (2003) thorough discussion of western attitudes toward the arabic language. this was covered under the heading sacred language, common people: culture and political dilemmas in egypt. he maintains that when creating arabic slang publications, missionaries had two objectives in mind. the primary goal was to give translations of the bible in the vernacular for people who lived in rural areas and in the orban lower classes (i.e., those who did not have access to extended academic education). this goes against the fusha, the original high arabic of the scholars. the missionaries' use of this strategy damaged the arabic language. the holy qur'an was written in this language, which is often regarded as the foundation of arab identity. he takes issue with the way certain missionaries working in the early 20th century created printed educational materials using everyday arabic rather than the sophisticated literary form known as alfusha, which was used for official arabic reading and writing. according to his narrative, missionaries developed regionally distinct dialects for publication purposes as part of a colonial plot to split the arab peoples by erecting hurdles to communication. in estimating the arc of missionary activities, francis (2018) describes how missionaries stoked interfaith conflict and heightened sectarian tensions. academic historians, middle eastern christians, as well as missiologists and missionaries, were all in agreement that in some situations (such as lebanon and sudan), missionaries exacerbated local ethnic or communal tensions while allowing their own national and denominational distinctions to foster competition between missions. the assertion that local christians occasionally benefited from advantages in the fields of business, government, and education was also acknowledged. these are capable of stoking muslim resentments in the long run. the practice lends credence to the feeling that missionaries collaborated with western imperialists by being complicit in establishing israel and uprooting palestinians. it was historical wrong-doing that gave strong moral support to zionists in establishing a jewish homeland in what had been an integral part of the ottoman empire before 1918. finally, there seems to be a consensus regarding collaboration between missionaries al-tabshīr and orientalism, al-istishrāq as a set of pernicious stereotypes devising their propagation against islam through the medium of western scholarship. they portray arabs and muslims as being perverse, illogical, ijik, vol. 12 no. 2: 103-113 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu issn 2302-9366 ( print ) issn 2302-9781 (online) │ 109 and backward. by undermining muslims' faith in their legal system, it aims to accomplish a dual goal of political and spiritual conquest while allowing western domination. these authors argue, among other things, that islamic authorities must stop those missionaries whose international schools serve as spies, restrict their activities, severely censor western media imports, and forbid the hiring of non-muslims, especially christians from south india and the philippines. these organizations engage in dehumanizing, soulless, and materialistic behavior. as a result, narrative jihad that calls for an impending clash of civilizations between the islamic world and the west has been invoked, using rhetoric of battle and siege. the social service network of missionary outreach missionary prejudices were demonstrated through perfect camouflage and pretention facilitated by the existing alliance between imperial military intervention and humanitarian rescues. the missionary activities are more of western values and projects developed during the renaissance and enlightenment periods since the sixteenth century. contributing to this assertion, cleveland and bunton (2018) i argue that the missionaries, who benefited directly from western influence in the middle east, fit within this pattern of imperialism. he continues by saying that american and british protestant missionaries first arrived in what is now lebanon in the early 1820s and then spread to north africa, asia minor, and the fertile crescent. their country's consults took advantage of their political and economic clout to defend their missionary efforts and ensure that they were protected. the current set of advantages sparked interest in the concept of quick world evangelism. thus, under the protection of the late nineteenth and early twentieth centuries, both western imperialism and the missionaries were allowed to openly attempt to convert muslims to christianity, which was inconceivable in islamic state lands. this broke the longstanding rule that muslim rulers had to tolerate christians as long as they acknowledged and honored islamic hegemony. however, the missionary outreach designed certain social service networks, including schools, clinics, sports, clubs, and relief grants. these are tools for the western assertion of political and economic hegemony (saytarah) over the muslims. besides the previous methods, the missionary outreach includes media and xenophobic representations in the form of press war in newspapers and radio programs. they also called for the preference of the persia language as a grammatical identity against arabic as a semitic language (inoue & havard, 2015). efforts of the missionary are intensified largely among students of basic, primary, and post-primary schools. centers for nurturing less privileged children were established where hate orientation against islam, muslims, and sharī‘ah is being consistently masterminded. food, cloth, shelter, and other relief materials are being given to victims of natural calamities like drought, resulting from heavy rainfall, windy and stormy weather condition, erosion, and the like. hospitals and mobile tents were strategically provided and located. beyond these grants, provisions were made for the aged with relief materials. the orphans and widows equally have their share of attention. the above gesture appears humanitarian. the primary intention and target is the conquest of islam and muslims; it is about winning the soul of the soulless capitalists. the beneficiaries of the relief packages are equally the victims of distortions and misrepresentations against islam. the needs of the neediest were maximally exploited to either strip muslims of their religion or disengage them from sharī‘ah and its values. it is about the portrayal of sharī‘ah as a legal system that contains stipulations that are not relevant to the yearnings and aspirations of a modern man. part of their campaign against islam is the claim of its spread through sward; its prophet was a blood-thirsty leader, a womanizer, and that muslim women are victims of exploitation and caged by a civilization that has no provision for their wellijik, vol. 12 no. 2: 103-113 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu issn 2302-9366 ( print ) issn 2302-9781 (online) 110 │ being. this is a summary of what takes place within orientation camps and missionary schools. these are parts of social services and missionary outreach being employed to warm the hearts of innocent muslims to disengage islam from sharī‘ah. stereotypical media coverage of islam and sharī‘ah one of the major consequences of collaboration between orientalism and missionary activities is islamophobia. in the account of bayraklı and hafez (2019), in the post-cold war era, there has been a long history of orientalist stereotypical representation of arabs, muslims, and islam itself, and this portrayal of islam as a religion of hate has been a part of state policies. he named the state's institutions and apparatus as the first pillar of islamophobia, followed by the far-right, which includes the counter-jihad movement, the neo-conservative movement, the transnational zionist movement, and various liberal organizations such as the pro-war left and the new atheist movement. the conflict of civilizations gives rise to islamophobia. the issue of media stereotypical depiction and overemphasizing the muslim subject is exacerbated by ideological warriors. it implies, among other things, that islamophobia is an ideological construct that emerged during the post-cold war era with the primary goal of relying on western society and american society at that time of perceived fragmentation in a vastly and quickly changing global system following the fall of the soviet union. it is postulated by beutel and khan (2014) that the threat of islam to the western agenda of self-identification and its assertion to define, unify and claim the future for itself is real. significantly speaking, the contemporary islamophobia and stereotype trace their antecedent to the early medieval christian representation of islam, sharī‘ah, prophet muhammad, and the qur'an. it was part of the original cardinal means of the church's attempt to provide a confusing explanation for the rapid rise of islam and the loss of territories to the same by the authorities of the byzantine and persian empires. it was the negative construction of an image of islam since that formative period of islam that continues to manifest its trend steadily. bazian (2018), newly arriving muslims entering into islam went as far as participating in wars against the opponents of islam. this harped on the evidence that seventh-century byzantine empire christianity was at best a fractured enterprise that severely marginalized the subservient christian sects in the levant, north africa, and spain. despite elevating christianity to the position of the state religion, these group of colonies maintained cordial relations with muslim authorities. islam's message contradicted the pre-existing christian narratives about the world and their place in it as soon as it entered those territories. with little to no actual connection with muslims on a theological, cultural, and philosophical level, early christian ideas on islam and muslims were wholly and internally manufactured. due to their endorsement of jesus' prophethood and denial of the trinity, muslims are frequently portrayed negatively and inaccurately as being the object of god's wrath, pagans, the antichrist, and a particular category of christian heretics. similarly, another set of negative stereotypical images relates to the personality of the holy prophet muhammad (s.a.w.), who is viewed as violent, lusty, and an imposter. the characteristics fit with a pre-existing story about the skewed beginnings of islam and muslims. according to cook (2015), after the crusades, this portrayal remained and gained increasing traction in western europe, even influencing how turks were seen during the ottoman era. based on this, dadoyan (2017) reflects the complicated, diverse, and conflicting nature of the early relations between muslims and christians in the seventh and eighth centuries. also, arjana (2015) demonstrates how far back and before the present event cycle the development of muslims' dreaded and monster image. she argues that an imagined islam has evolved over many centuries rather than being a direct result of 9/11 and the reactions to it. she looked at how longijik, vol. 12 no. 2: 103-113 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu issn 2302-9366 ( print ) issn 2302-9781 (online) │ 111 standing demonization of islam and its created image in western discourses have been intertwined, with fear of islam serving as its focal point. the duo of mustafa, k. and umar, f. (1957) give a decolonial historical perspective on islamophobia. four alternative strategies can be used to conceptualize our response to islamophobia: (1) islamophobia as a type of cultural racism, (2) islamophobia as a form of orientalism, (3) islamophobia as a form of epistemic racism, and (4) islamophobia as a kind of racism from a world-historical perspective. they are convinced that islamophobia, a type of racism against muslims, is present in the global economy, the global war on terrorism, the labor market, and the public sphere. it is also present in the epistemological debate over how to define the priorities in the modern world. similar to this, the stereotyped media campaign against islam is explained by the emergence of islamophobia in public policies. following president obama's election, islamophobia has increased in intensity. this is not a follow-up to the 9/11 terrorist attack. according to a media report by the new america news agency, there have been 757 anti-muslim incidents reported in the u.s. since 2012, including violence, threats, and discrimination on a local level. after gathering, the report's data was divided into five categories, namely: (1) hostility to shariah law; (2) opposed to the resettlement of refugees (3) hostility to mosques, cemeteries, and schools with muslim students (4) remarks and actions by elected and appointed officials that are anti-muslim (5) accounts of anti-muslim violence and crimes in the media. mckenzie (2018), a senior fellow at new america, concluded that: “the statistic shows that the rise in these incidents is tied to the election cycle. indicating political rhetoric from national leaders has a real and measurable impact”. hussain (2017) elaborates on the aforementioned statement by stating his firm belief that recent elections in the u.s.a. and europe have seen an increase in islamophobia and the exploitation of categories or wedge issues to incite fear and influence voting behavior. these categories may help anger and fear win an election battle and take control of their respective institutions. muslims are simply used by far-right politicians as a sound-producing drum during the election campaign to turn out large numbers of votes in order to properly secure their seat of power. beutel and khan (2014) bewail the stereotyped efforts of american politicians to undermine islam, whereby they systematically restrict muslims' voting rights. they claim that from 2011 to 2013, six issues dominated the legislation in the 50 u.s. state legislatures: (1) limitations on access to and rights to abortion; (2) defense of marriage act and other measures against same-sex unions; (3) right to work laws; (4) anti-immigration plans; (5) voter id laws; and (6) antishari'ah/anti-foreign law bills. in well-known european nations like austria, france, the uk, and others, this type of campaign and political approach are used. in conclusion, islamophobia and the demonization of muslims have become successful electoral strategies. islam, without a doubt, is believed to be on a collision course with the contemporary, progressive west, and this distortion is the only thing that is thought to be effective in preventing that catastrophe. this is because islam, which is seen as the adversarial antithesis of the west, which has positive and forward-thinking characteristics, is blamed for the collision. conclusion it is blatantly obvious that orientalism is primarily about ideological biases purportedly created to benefit the orient. missionary endeavors, which serve as the crusaders' immediate heirs, are another wing of the same bird. instead of pursuing political objectives through the conquest of souls, they changed strategies after failing to militarily defeat islam and began distributing aid. today's anti-mission feeling in the muslim world is a result of this obscure reality. the actual reality is that while the west preaches ijik, vol. 12 no. 2: 103-113 idealizing a dichotomy between islam and sharī‘ah: the orientalist and missiological stereotype abdulazeez muhammad ashimiyu issn 2302-9366 ( print ) issn 2302-9781 (online) 112 │ democracy, it actively promotes dictatorship in the middle east by combating internal pressure organizations while continuing to publicly call for peace and tranquillity. this reiterates the view held by western powers that they have the authority to directly intervene militarily in the arab world for foreign policy reasons. additionally, their advocacy for universal standards for human and minority rights is motivated by the widespread conviction that western democracies are more ethically and practically better, necessitating the need to misrepresent islam. finally, muslims have increasingly become more suspicious of missionary activities, orientalist collaboration, western imperial interventions in muslim countries, and the unholy alliance between military intervention and humanitarian rescue or their claim of being on civilizing missions. islam will hardly work at pa under the western agenda with its basic elements of modernization. the elements are passionately premised on a change in social structure through science and technology as a diversion from the old traditional society of religion, magic, and superstition to a modern and post-modern society free from the religious matrix and traditional norms. this change will afford mobilization, differentiation, industrialization, and secularization. it will equally guarantee economic growth, stable democracy, capitalist economy. through this, nature will be overcome, and man will be independent of its control and move toward constructing a healthy, peaceful, content, and prosperous society. the above elements are inherent in the legal texts of islam with declarative qur'anic and prophetic precepts; however, islam is absolutely against secularization, which puts reason above and over revelation. this is the primary factor for the clash of civilization and the western missiological and orientalist stereotype against islam and sharī‘ah. references al-quaderi, g. g., & habibullah, m. 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(2020). islam and modernity: considering shafi’i’s perspective on how islamic thought dealt with the question of renewal. in religion and theology: breakthroughs in research and practice (pp. 398–413). igi global. zunes, s., & mundy, j. (2022). western sahara: war, nationalism, and conflict irresolution. syracuse university press. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 9. no. 2: 41 47 * copyright (c) 2019 shidqy munjin this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 10 may 2019; revised: 3 juny 2019; accepted: 10 juny 2019 women's activities in the life of muhammad (570-632 ad) shidqy munjin pascasarjana uin sunan gunung djati bandung email : shidqymunjin@gmail.com abstract the main problem in this study is to uncover three problems related to women in the time of muhammad. first, regarding the position of women during the time of muhammad. second, concerning the extent of women's involvement in various activities during the time of muhammad, both in the period before and after it. third, what problems were faced by women at that time and how they affected their activities. this research is based on the library research of the earliest classic books in the uin sgd bandung library and the al-musaddadiyyah garut foundation library, such as ibn ishaq, ibn hisham, al-waqidi, ibn sa'd, and altabari. the results of this study indicate that muhammad was a person who cared deeply about human rights especially those relating to women. this conclusion is proven by his attitude which always defends the oppressed. he always displayed this defence attitude before being appointed as a prophet, and even more firmly when he was appointed as a prophet. the different characteristics of muhammad's attitude towards women before and after the prophecy were influenced by economic factors, security, and the social system that prevailed in each of these periods. keywords: woman, activity, age introduction many women who feel uneasy because it seems as if there is a darkening of history to their world. as a confession, mernissi felt that muslim women today do not care about their future conditions (mernissi, 1997). they only know and realize that they will grow old. yet to knit the future, it needs historical documentation that can be stored and given in relay to subsequent generations. writing women's history, especially in indonesia, is a study that is quite behind. rarely are their serious studies at the level of dissertations that discuss women's history. in contrast to the writing of history in the west, where women's history has become a speciality in addition to other histories. this is proven by the formation of the american historical association (aha) which successfully published teaching women’s history, a guidebook for teaching women's history at the first level of the university. in its development, historical writing often positions women as a contributor as reflected in several studies that use the word "role". the word describes that women never stand alone. one of the reasons that historians have always used as reasons why historians lack attention to the emancipation of women is because historians are too focused on political and military history, two worlds that women rarely enter. studies like this are unfair studies because they will position women as second sex (hasan, 2019). likewise with the writing of several biographies of women warriors who have not been able to eliminate the impression that women as a creature who only take care of their world, an exclusive world. different cases occur in islam. substantially, islam does not recognize discrimination between men and women. islam places women as equal partners for men. even if there are differences, then it is due to the main functions and tasks that religion imposes on each sex, so that the differences do not result in one https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol.9 no. 2: 41-47 women's activities in the life of muhammad (570-632 ad) shidqy munjin issn 2302-9781 (online) issn 2302-9366 ( print ) 42 │ feeling superior to the other. both complement and help each other in playing out their functions in life and life. islam proclaims the equality of men and women as well as the integration between the two in playing their respective functions. this can be seen in the expression of the koran which directly aligns the position of men and women, including those contained in qs al-nisa ': 1, 6, 31, 74, and 97. islamic teachings in some places also give special privileges to women. this is illustrated in the koran which names several sûrahs with the names of women. the attitude of the koran like this illustrates a high recognition of the services of women. a form of documentation of all activities carried out by women. in its history, islam has always involved the role of women in several important missions. even the first to believe in the prophet was khadija, a rich widow who became the wife of the prophet himself. and in its course, history recorded how big the role played by khadijah in developing islamic da'wah. after islam developed, a woman named sukainah bint husain (d. 735 ad) emerged. he is the grandson of the prophet muhammad who had a high level of education, famous for his extensive knowledge, his expertise in reading and writing, and his beauty. writing the history of women like this is the teaching of the koran that must be developed. the koran exemplifies this by mentioning in detail the stories of women in it. writing women's history is a shortcut that should be taken by those who feel that there is injustice towards women. with the writing of women's history, you will see a picture of the actual position of women. the spirit of the koran who appreciates the services of these women is very inspiring muslim historians. muslim historians always give a special portion for the documentation of women's emancipation. like the oldest biography called thabaqât, both ibn sa'd and ibn khayyath. in thabaqât alkubrâ ibn sa’d included 5,554 biographies from different levels, from best friends to tâbi 'al-atb'. of all the biographies he included there were 629 women from among friends and tâbi'în (nurkholidah, 2016). in the book, usad al-ghaba fî ma'rifat al-shahâbah ibn al-athir included 7,711 friends, of whom 1,023 were women (abd al-barr & bin abd al-allah, 1992). in the book, al-istîâb fî ma'rifat al-ashhâb ibn ‘abdil bar includes 3,224 male friends and 1,002 female friends (abd al-barr & bin abd al-allah, 1992). in siyar a'lam al-nubal 'by al-dzahabi, an encyclopaedia of bright people in each age contains 5,964 lists of people, 121 of whom are women. in this book, al-dzahabi does not separate the list of men and women but arranges it according to the year of his death (abdurrahman, 2012). ibn hajar al-qasqalani in the book al-ishâbah fî tamyîz al-shahâbah included 12,308 lists of friends with 1,550 of whom were women (bin sidik & berahim, 2013). a fairly old document entitled ma'rifat al-shahâbah by ibn mandah also included 21 female biographies from the 590 biographies listed in it (suhra, 2013). and there are many other biographical books, both written in the classical period or the middle ages that are very concerned about the position of women. all of this data is strong evidence that islam is a religion that positions women equal to men while dismissing allegations that islam is a religion that is very discriminatory towards women (suhra, 2013). because all the data recorded in the books above is only limited to biography, the exclusive impression is inevitable. it is as if the person who is being explained by his biography is separate from the social order around him. so for that, we need a study that summarizes the data and their reconstructions in the form of historical narratives so that it will show the form of an active role of women in their historical space. this historical approach to the problem of the complicated position of women will certainly be more easily accepted by many parties compared to studies using doctrinaire approaches that are often considered dogmatic. ijik, vol.9 no. 2: 41-47 women's activities in the life of muhammad (570-632 ad) shidqy munjin issn 2302-9781 (online) issn 2302-9366 ( print ) │ 43 to prove the concern of muhammad and islam for women, a thorough study of women's emancipation during muhammad's life before becoming a prophet is needed, then the emancipation of women during muhammad's poet-prophet status, both in mecca and medina. by comparing the history of women in these three different periods, it will be seen the extent of the role of islam in lifting the rank of a woman. likewise, with the research, it will be seen clearly, whether the islamic attitude towards women is a standard doctrine or a form formed due to non-standard conditions and can be developed further. also, the study of women who lived during muhammad's time was to look at the other side of islamic teachings. if all this time the study of islamic teachings is seen from the side of the prophet, which is often used as a one-man show (single figure) in the development of islamic teachings, then the study of society during the prophet's time is a space that must be filled. as explained by the muslim hermeneut that the khithâb (goal) of the islamic da'wah is not the prophet alone, but also more important is the community around him. so that studies like this will make islamic teachings look more grounded. methodology as a historical study, in principle, the techniques and steps taken in this study are: heuristicscriticism strengthened by primary and secondary sources. and made into descriptive narrative form (sugiyono, 2013). result and discussion medina women's period activity all followers of the prophet faced pressure and torture in mecca, then they emigrated to defend and save their beliefs. when the prophet arrived in medina, all policies among the muslims could already be controlled by the prophet himself. this opportunity was used by the prophet to form a new, more advanced and civilized structure of the medina community. then in this medina period, various advances can be seen in several fields; like economics, government politics, education, and so on. this progress has made it possible for all people to work in these fields, including, in this case, women. social activity women's activity in the social field in medina is concrete evidence of the emancipation carried out by the prophet. in this period women have shown their agility to compete (istibâq) with men. madinah women who used to decorate, work, and interact with men in a balanced way, began to be transmitted to women in mecca who emigrated. abdul walid ibn aiman received testimony from his father that ‘aisha was angry at her maid who did not want to dress in clothes for five dirhams. even though madinah women like to dress in such clothes (awalia, triyono, & nur latifah, 2016). in another statement also mentioned that there is a friend of a wealthy woman from the ansar. the woman named ummu syuraik. he has a habit of spending a lot of his wealth for the benefit of allah's religion. besides that, he also often opens his house to be visited by guests and he treats the guests (alnisâbûrî, 2017). umm al-ʻala also claimed that when uthman ibn mazh'un was ill he cared for him in his own home until uthman died (al-nisâbûrî, 2017). some of the information above shows how harmonious social interaction between men and women at the time of the prophet in medina. even though in this medina period the verse on hijâb (the barrier between men and women when communicating) came down, they still not only exhibited competitive ijik, vol.9 no. 2: 41-47 women's activities in the life of muhammad (570-632 ad) shidqy munjin issn 2302-9781 (online) issn 2302-9366 ( print ) 44 │ interactions but were also cooperative. the social interaction carried out actively by women in madinah turned out to have a significant impact on the systems and patterns of marriage and also their education. religious activities religious conditions in medina are far better than conditions in mecca. this is very reasonable because the conditions in mecca of the prophet and all his followers carry out all his religious rituals in a condition of fear and distress. but upon arrival in medina, where the pressure and fear had disappeared, all religious rituals were carried out openly. this condition also affects the religious conditions of women. when in mecca, women are not allowed to go to places of worship for men because they are worried that there will be an attack from the makkah community. but in madina, precisely women are no less active with men in their activities in the mosque and even all religious fields that are usually done by men. fatima bint qais when she heard the call to prayer she would immediately go to the mosque and always be in the forefront of women, that is, right after the last row of men (al-nisâbûrî, 2017). the prophet not only gave full religious rights to women, but he also protected and protected their rights. when the women of the prophet's followers who emigrated to medina had arrived, and umm kaltsum bint uqbah ibn abu mu'ith was among those who joined the prophet. at that time umm kaltsum was still young. then his family came to ask the prophet for him to return umm kaltsum to them. however, their request was rejected by the prophet (al-nisâbûrî, 2017). this was done by the prophet for fear that umm kulthum brought back by his family would deprive his religious rights. in the sixth year of the hijrah, the prophet performed his first umrah. the implementation of the umrah began with the recognition of the prophet who dreamed of entering the masjid al-haram in makkah with all his followers. they all do tawaf and umrah. after hearing the prophet's confession, the friends immediately got ready to leave for makkah. the prophet's departure for makkah was heard by the inhabitants of makkah. so they deliberated to draw up a plan to frustrate the prophet's umrah. so suhail ibn ‘amr was sent as a delegation to mecca to meet the prophet. the meeting resulted in an agreement called the hudaibiyyah agreement (shulh al-hudaibiyyah). the agreement contained a ceasefire (arbitration) between residents of mecca and medina for one year. also, the prophet and his followers had to frustrate his umrah in that year and were only allowed to perform the umrah the following year. then the umrah in the sixth year is called umrah al-hudaibiyyah. the above agreement cannot be accepted by many friends who are already longing to enter makkah. instead of the failed umrah worship, the prophet told his followers to cut their hair and sacrifice in hudaibiyyah. feeling disappointed with the agreement, many followers of the prophet did not directly carry out the prophet's instructions. the prophet even had to repeat the instructions three times. but because his followers still did not carry out his instructions, the prophet went straight to umm salamah to ask for a solution. finally, umm salamah provided a valuable opinion input to the prophet, so that the prophet immediately shaved his hair and sacrificed in front of his followers without speaking a word. and after seeing the prophet's actions, finally, all his followers carried out their instructions (ashur & 'ashur, 2018). expertise and dexterity in acting were also shown by umm salamah in the conversion of some of the family of the apostles who were known as those who opposed the propaganda of islam. the incident occurred at the time of fath makkah (control of the city of mecca by the muslims), the prophet came with his soldiers with greatness and numbers that had never been witnessed by the arabs, as a result, the polytheists were afraid, so they went out of the house to meet the prophet to repent and declare their islam. these included abu sufyan ibn alharts ibn ‘abdul muttalib (son of the prophet's uncle) and abdullah ibn abi umayyah ibn al-mughirah (the ijik, vol.9 no. 2: 41-47 women's activities in the life of muhammad (570-632 ad) shidqy munjin issn 2302-9781 (online) issn 2302-9366 ( print ) │ 45 prophet's aunt's son from the father and brother of umm salamah). when they both asked permission to enter the prophet, the prophet was reluctant to permit fear of what would be done to the prophet and his followers, as was done before the fath of mecca. it seems that umm salamah understands the prophet's concern, so with umm salamah acting as an intermediary and with a familial approach. umm salamah said to the prophet, "o prophet, they are both your uncle's son and your aunt's son and sister-in-law." the prophet replied, "there is no need for me with both of them. as for my uncle's son, i have been treated by him unkindly. as for my aunt's son (from my father) as well as my brother-in-law, he said in mecca what he said ummu salamah understood that abu sufyan and abdullah ibn umayyad wanted to embrace islam, so they again begged the prophet with compassion. finally, the prophet's heart melted, then allowed both of them to enter. then enter both and declare islam and repent before the prophet (atmawati, 2016). umm salamah is smart and takes a stand and acts in every situation and case. umm salamah has taught us that solving a case requires the right strategies and approaches. besides that, another attitude shown by umm salamah, which is no less important in completing every matter is a sincere intention and only hopes for god's blessing. the greatness and courage of umm salamah were also shown in several wars such as the khaibar war, the siege of ta'if, the hawazin war and the thaqif war. in these wars, umm salamah along with other muslim women provided water and logistics for islamic soldiers and also served as a red cross to treat wounded soldiers (atmawati, 2016). the verses of al-quran surah al-mujadilah also fell due to complaints of a woman named khaulah or khuwailiyah bint tsa'labah about her husband named aus ibn shamit who had sent her. this shows that the religious position of women in islam is the same as that of men, and even revelations were directly revealed to solve the problems they raised. economic activity economic conditions will correspond to social conditions. the majority of people living in the hijaz region, especially makkah and madinah, work as traders or gardeners. they are also people who are used to doing crafts. be it sewing crafts, spinning, and so forth. through several systems as outlined in the shari'ah legal channels, such as inheritance law, zakat obligation, recommendations for setting aside a portion of the property for waqaf, sodakah, grants, etc., so that the abilities and welfare obtained by some people can also be enjoyed by others whose fate is less fortunate. therefore, since the spirit of waqaf was spearheaded by prominent friends such as: 'umar ibn khathab (who forgave the best and most valuable land in khaibar), abu talha (who gave up his date garden in front of the medina mosque known as biruha' ). usman ibn affan (who condoned the springs needed by the community, known as ‘ainu rumah), bought the well from someone from bani ghifar for 35,000 (thirty-five thousand) dirhams. furthermore, muslim women ranging from the wives of the prophet, such as umm salamah, hafshah bint umar, shofiyah bint huyaiy, 'aisyah, umm habibah, zainab bint jahsyi, to female friends such as asma bint abu bakr, fatima bint huyaiy,' aisha, umm habibah, zainab bint jahsyi, to female friends such as asma bint abu bakar, fatima bint muhammad, and umma sulaim, umm sulaim , has been involved in the waqf movement, so jabir's companions said, "there is no companion of the prophet who has wealth unless he forgives part of his wealth". yusuf al-qardhawi, through his notes published in the auqâfunâ journal, july 2008, illustrates the spirit of sharing among early women, as follows: ijik, vol.9 no. 2: 41-47 women's activities in the life of muhammad (570-632 ad) shidqy munjin issn 2302-9781 (online) issn 2302-9366 ( print ) 46 │ umm dzarah, aisyah's assistant told her, that abdullah ibn zubair, nephew ‘aisha sent money to her biib, two bags of 180 thousand dirhams (each bag contained 90,000 dirhams). then is aisha asked for a laver. he was fasting at that time. instantly he ordered his servants to distribute the money to other people who were deemed as needy. in the afternoon he called umm dzaroh and told him to prepare food to break the fast. so the servant provided a piece of bread and oil. however ‘aisha asked her to buy meat. but the maid reported that he had distributed all the money. malik ibn anas in his muwaththa narrated that one day ‘aisha was visited by a poor person who asked for food, even though on that day she was fasting and at home she had no preparation except for a piece of bread. but he ordered his servants to give the bread to the poor. the assistant tells him that there is the only food available for him to break the fast. but is aisha still ordered to give the bread to the poor man. then the bread is immediately given. in the afternoon, it turned out there was someone who sent food in the form of our food with dessert. then is aisha called out to her maid, smiling stating that the food she received was better than the bread she had given earlier. nafi 'narrated that hafshah (wife of the prophet) sold her jewellery worth 20,000 dirhams, and endowed it for the women of the al-khatthab family, as well as for some types of jewellery to wear when there was a need (such as a wedding party) or rent. asma 'bint abi bakar donated her house, may not be inherited, sold, or donated to anyone. umm habibah (wife of the prophet) donated a large plot of land to his servants and their offspring, on the condition that it should not be sold, granted or bequeathed. 'atha' said that mu'awiyah once sent a gift to 'aisha in the form of a gold jewellery box in which there was a jewel whose price was estimated to be 100,000 thousand dirhams, but the jewels were later distributed by' aisha distributed to the prophet's wives, he only took one of these pieces of jewelry (alqardhawi, 1993). that all can give an idea of how the "spirit of sharing" has become a character among high-level women, since the early days of the development of islam. jabir ibn abdullah stated that when his aunt was divorced by her husband, and his biologist intended to harvest the dates on his iddah, there was a man who rebuked him so as not to go out and his house. then the biologist went to the prophet to ask about the problem. the prophet precisely supported his biib's actions so he could eat and give alms (bayan, 2010). sa'ad ibn mu'adz said that a slave girl belonging to ka'ab ibn malik one day tended the goat in the sal ’area (a hilly region in medina). suddenly there is a goat that wants to die. then the female slave took the broken stone, then slaughtered the stone with it. when it was asked to the prophet, he suggested eating it (bayan, 2010). maimunah, one of the prophet's wives, freed slave girls without the prophet's knowledge. kuraib, ibn abbas's slave said that maimunah bint al-harith told her that he freed a slave girl without asking the prophet for permission first. on the day the prophet's turn was in his house, he confessed to the prophet about what he had done. when the prophet found out, the prophet did not say anything and only advised to give it to his family relatives (bayan, 2010). when the marriage ceremony of the prophet muhammad, umm sulaim bint milhan gave a gift to the prophet muhammad on his behalf, not on behalf of her husband. umm sulaim told his son, anas ibn malik to give food to the prophet as a wedding gift. umm sulaim also told anas to immediately give the food to the prophet while leaving his regards to him (al-qardhawi, 1993). asma bint abu bakar claimed to have offered money from the sale of female slaves without the knowledge of her husband, zubair ibn awwam. when zubair came to see him and asked for the results of his sale, then asma claimed to have given all the proceeds from the sale of his slaves (bayan, 2010). ijik, vol.9 no. 2: 41-47 women's activities in the life of muhammad (570-632 ad) shidqy munjin issn 2302-9781 (online) issn 2302-9366 ( print ) │ 47 the events above show that in islam, women have independence in possessing property. even ownership rights are not only in assets but also in other matters. when in pre-islamic times women had no property rights at all, even they were only possessions, but in islam, especially in this medina period, women were able to accept their rights so that they could fulfil their obligations. conclusion before muhammad was appointed a prophet, the position of women amid arab society, in general, was very low and apprehensive. at this time women have no political rights at all. at a time like this, muhammad grew up as a young man who greatly valued the human status of all people, including the status of humanity and the rights of women. so his attitude that is very concerned about the status and rights of women is an innate character that he had before he was appointed as a prophet. when muhammad was appointed as a prophet, his followers underwent various oppressions that made women very vulnerable if they were too active in outside areas. this situation makes women's activities less developed. as for madinah, where conditions have stabilized, security has begun to be guaranteed, women have full and equal social rights with men. in the fields of education, marriage and inheritance they have the same rights as men. the different characteristics of muhammad's attitude towards women before and after the prophecy were influenced by economic, political, security, and social system factors that prevailed in each of these periods. but the difference in attitude remains in its main principle, namely equality of rights and obligations between men and women. references abd al-barr, i., & bin abd al-allah, y. (1992). al-isti’ab fi ma’rifat al-ashhab. investigation: ali albajawi), dar al-jil, beirut. abdurrahman, m. (2012). imam al-bukhari dan lafal al-qur’an. kalimah: jurnal studi agama dan pemikiran islam, 11(1), 120–131. al-nisâbûrî, a. al-h. m. (2017). bin al-hajjâj bin muslim al-qusyairî., al-jâmi’al-shahîh almusammâ shahîh muslim. beirût: dâr al-afâq al-jadîdah, tt. al-qardhawi, y. a. (1993). bagaimana memahami hadis nabi saw. karisma, bandung. ashur, i., & ’asyur, m. t. (2018). maqasid al-syari’ah al-islamiyyah. beirut: dar al-salam. atmawati, m. v. (2016). menyingkap nilai-nilai wanita shalihah melalui figur ummu salamah dan kontribusinya dengan pendidikan akhlak. stain ponorogo. awalia, n., triyono, a., & nur latifah, u. s. (2016). jilbab dan identitas diri muslimah studi kasus pergeseran identitas diri muslimah di komunitas solo hijabers kota surakarta. universitas muhammadiyah surakarta. bayan, a. (2010). shahih bukhari muslim. bandung: jabal. bin sidik, m. a., & berahim, a. z. (2013). metodologi al-sakhawi dalam penulisan kitab al-tuḥfat al-laṭīfah fī tarīkh al-madīnah al-syarīfah. journal of al-tamaddun, 8(1). hasan, b. (2019). gender dan ketidak adilan. jurnal signal, 7(1), 46–69. mernissi, f. (1997). seks dan kekuasaan (masyhur abadi, ed.). surabaya: alfikr. nurkholidah, n. (2016). kritik hadis perspektif gender (studi atas pemikiran fatima mernissi). holistik, 15(1). sugiyono. (2013). metode penelitian pendidikan pendekatan kauntitatif, kualitatif dan r&d. bandung: alfabeta. suhra, s. (2013). kesetaraan gender dalam perspektif al-qurâ€tm an dan implikasinya terhadap hukum islam. al-ulum, 13(2), 373–394. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 12 no. 1: 14-32 doi: 10.15575/ijik.v12i1.15865 * copyright (c) 2022 dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: november 1, 2021; revised: december 30, 2021; accepted: january 4, 2022 society's perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati1*, siah khosyi’ah2, achmad kholiq3 1department of informatics, uin sunan gunung djati bandung, indonesia 2faculty of sharia and law, uin sunan gunung djati bandung, indonesia 3faculty of sharia and law, iain syekh nurjati cirebon, indonesia *corresponding author e-mail: diansm@uinsgd.ac.id abstract the social, cultural, and technological developments of society are unavoidable. this has an impact on the development of islamic law, which keeps all muslim activities in the right corridor. contemporary islamic law, known as contemporary islamic law, has also developed to answer new societal problems. various views on contemporary islamic law in solving multiple issues certainly reap various responses from the community and scholars. these views are often conveyed through social media such as youtube, instagram, facebook, and twitter. therefore, this article aims to discuss a preliminary study of text analysis techniques used to find out the views of the community and ulama on contemporary islamic law issues computationally and automatically. this initial study reviews the methods and techniques that will be used, namely the indonesian national work competency standards (skkni) methodology for data science. this study will also use a sentiment analysis approach, topic modeling, and pattern analysis to find out people's views on issues of contemporary islamic law through social media. the algorithm used for sentiment analysis is the multinomial naïve bayes classifier (mnbc), for topic modeling is latent dirichlet allocation (lda), while for pattern analysis using the prefix-projected sequential pattern mining (prefixspan) algorithm. the model generated from sentiment analysis, topic modeling, and pattern analysis will be evaluated by measuring the confusion matrix, coherence value, and silhouette coefficient value. in addition, analysis and interpretation of the model results will be carried out in-depth qualitatively by involving the views and thoughts of islamic law experts. keywords: islamic law, perspective, preliminary study, social media, technology introduction islam is the second-largest religion after christianity which reaches 1.91 billion of the world's total population, around 7.85 billion people in 2021 (widiyani, 2021; world population review, 2021b). even a study predicts that in 2035 the number of muslim babies born will exceed the number of christian babies, so it is expected that by 2060 islam will be the religion with the most adherents in the world (jenik, 2021; pew research center, 2017). indonesia is the country with the largest muslim population globally, reaching 231 million people (world population review, 2021a). with so many distributions of muslims globally, it is essential to know the development of islamic law, especially in indonesia. various problems in studying, understanding, and implementing islamic law as rules and guidelines for muslims in daily activities often arise with contemporary issues. islamic law is the rules, norms, rules from allah swt contained in the qur'an and hadith as the basis and instructions for living life for muslims, which are closely related to sharia and fiqh (mardani, 2017; marzuki, n.d.; rohidin, 2016). shariah is fundamental and absolute, which shows the unity in islam, such as aqidah and akhlaq (al-qhattan, 1976; mardani, 2015; marzuki, n.d.). meanwhile, fiqh is instrumental, has a relationship with islamic laws whose scope is limited to regulating human actions, and is relative and dynamic to show the diversity in islam (djamil, 1997; mardani, 2015; marzuki, n.d.). in the scope of islamic jurisprudence, islamic law includes muamalah and worship. https://creativecommons.org/licenses/by-sa/4.0/ mailto:diansm@uinsgd.ac.id ijik, vol. 2 no. 11: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) │ 15 the development of contemporary islamic law or what is often called contemporary islamic law or islamic law in modern times is an exciting thing to discuss. in this modern era and using this technology, islamic law dynamically regulates the life activities of muslims, ranging from family law, economics, crime, gender, health, technology, politics to religious aspects such as worship (materan, 2012). contemporary islamic law reviews legal aspects, halal-haram, and discusses contemporary issues that cause significant changes in islamic law from time to time. there are at least 3 factors behind the development of contemporary islamic law, including (materan, 2012): (1) modernization in various countries, including indonesia with the largest muslim population, has resulted in changes in the social order of muslims, both in terms of social, political, cultural, ideological, and so on; (2) there is a view that there is a need for islamic law that is relevant to the development of the times from among muslim scholars; as well as (3) the need for contemporary thinking (not textual, ad hoc and partial), but it needs to be actual and comprehensive as well as being able to adapt to current developments. these contemporary islamic issues have become hot issues, not only among muslim scholars or scholars, but also among the public, for example the development of islamic economics (abidin, 2020). even in indonesia, the indonesian ulema council (mui) recommendations are seen as capable of answering and providing solutions to various contemporary problems of muslims in indonesia (zuhrah, ardiansyah, & adly, 2020). entering the industry 4.0 era, all human activities cannot be separated from technology, especially the internet. no less than 4.66 billion people worldwide are connected to the internet by 2021 (marsyaf, 2021; wardani, 2021). even in indonesia, until 2021 there will be 212.35 million internet users indonesia or 76.8 percent of the 276.3 million indonesian population (kusnandar, 2021). of the many internet users in indonesia, around 61.8 percent spend their activities on the internet to access social media (nistanto, 2021). this phenomenon cannot be separated from the rapid and rapid development of technology. this social media is also the source of big data with a huge volume of data, varied data types, and flows very fast (borne, 2014; sagiroglu & sinanc, 2013). this abundant data from social media is certainly an interesting source that can be processed into important information and knowledge (insight knowledge) using social media analysis technology (brooker, barnett, & cribbin, 2016; lee, 2018; stieglitz, dang-xuan, bruns, & neuberger, 2014; stieglitz, mirbabaie, ross, & neuberger, 2018). youtube will be the most popular social media in indonesia in 2021, followed by whatsapp, instagram, facebook, twitter, and other social media applications (ahmad, 2021; dahono, 2021). various social media analysis techniques have been carried out, including natural language processing (nlp) technology, part of artificial intelligence (ai). where nlp is a technology used to obtain insight knowledge from a natural language data set, whether the data is in the form of text, audio, or video (chowdhury, 2005; hirschberg & manning, 2015; nadkarni, ohno-machado, & chapman, 2011; pandey & rajput, 2020). various techniques and methods can be used for nlp, such as text mining and machine learning, with multiple approaches, such as classification, clustering, association, regression, and a combination of several approaches. several social media analysis research has been carried out, where the most widely raised topics include public services, industry, finance, customer satisfaction, education, and health services (rathore, kar, & ilavarasan, 2017). the social media used as the most widely used data source is twitter. this is due to the easy access and permission to pull data from twitter compared to other social media. social media analysis technology is currently a research force in the digital era (kabir, karim, newaz, & hossain, 2018). research using social media analysis related to religious issues, especially islam, is still little done. some of them: (1) modeling islamic extremist communication on social media using contextual dimensions: religion, ideology, and hatred (kursuncu et al., 2019); (2) discourse and networks in critical construction of british muslim social boundaries on social media (downing & dron, 2020); (3) framework for detecting hate speech on social media related to religious issues in indonesia (darmalaksana et al., 2021); (4) media and messages: exploring the language of islamic ijik, vol. 12 no. 1: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) 16 │ state media through sentiment analysis (macnair & frank, 2018); (5) sentiment analysis regarding isis (islamic state of iraq and syria) and the destruction of heritage (cunliffe & curini, 2018); dan (6) a changing perspective on russia and islam using sentiment analysis (smirnova, laranetto, & kolenda, 2017). few social media analysis studies comprehensively discuss contemporary islamic law. there are studies related to islamic law in indonesia specifically, such as applying data mining technology for sentiment analysis related to the issue of polygamy (hertina et al., 2021) and related to waqf (rusydiana, 2018). therefore, it is a very big and interesting opportunity to analyze public opinion and sentiment towards contemporary islamic law by utilizing social media analysis technology. likewise, it is interesting to know the views of ulama on contemporary islamic law on social media so that you can see a comparison between the views of ulama and society. various approaches, techniques, and methods of social media analysis can be carried out, including the word frequency analysis approach (stansfield, o’mara eves, & thomas, 2017), sentiment analysis (alrumaih, al-sabbagh, alsabah, kharrufa, & baldwin, 2020; branz & brockmann, 2018; liu, 2012; shobana, vigneshwara, & maniraj sai, 2019), topic modeling (kherwa & bansal, 2020), pattern analysis (r agrawal, mannila, srikant, toivonen, & verkamo, 1996; rakesh agrawal & srikant, 1994; dian sa’adillah maylawati, aulawi, & ramdhani, 2018; dian sa’adillah maylawati, 2018b; srikant & agrawal, 1996), and other techniques that are part of nlp. seeing the very wide opportunity to study and find opinions/views of scholars and the public regarding contemporary islamic law in indonesia (starting from family law, economics, crime, gender, health, technology, politics, to religious aspects such as worship), the research this study aims to maximize the use of social media analysis technology to analyze the views of indonesian scholars and society on contemporary islamic law issues. based on this explanation, this preliminary research aims to prepare a study to (1) apply sentiment analysis, topic modeling, and pattern analysis approaches as part of social media analysis technology to find insight knowledge regarding the views of ulama and society in indonesia on contemporary islamic law; (2) evaluating the sentiment analysis model, topic modeling, and pattern analysis that was built for further interpretation and analysis to produce insight knowledge related to the views of scholars and society in indonesia on contemporary islamic law; and (3) knowing the comparison of views and opinions between ulama and the people in indonesia on contemporary islamic law. figure 1 research framework ijik, vol. 2 no. 11: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) │ 17 research method figure 1 shows the framework of the researcher's thinking in conducting this research which is based on the phenomena, facts, and problems faced related to contemporary islamic law. next is to look at research opportunities that can contribute to and benefit the scientific development of islamic law studies through technology. the approach used is the application of sentiment analysis technology implemented using the python programming language. the framework ends with the results of model evaluation, interpretation and analysis of the views of scholars and society on the development of contemporary islamic law. figure 2 skkni data science life cycle the methodology used in this research is a mixed-method between quantitative and qualitative. quantitative analysis is carried out during the development and evaluation of sentiment analysis models, topic modeling, and pattern analysis. while qualitative when interpreting and analyzing the results of model development. this research was conducted with a data science approach using the data science methodology of the indonesian national work competency standards (skkni), based on the decree of the minister of manpower of the republic of indonesia number 299 of 2020 concerning stipulation of indonesian national work competency standards for the information and communication categories of programming, computer consulting, and main group activities. related activities (ybdi), artificial intelligence sub-sector data science (kementerian ketenagakerjaan republik indonesia, 2020). the skkni data science methodology includes business understanding, data understanding, data preparation, modeling, model evaluation, deployment, and evaluation. these activities will be described in chapter ii and implemented throughout this research in more detail. meanwhile, the qualitative method is carried out when analyzing and interpreting the results of the data science process using the islamic law and contemporary islamic law approaches. figure 2 shows the process flow or life cycle of skkni data science. the activities contained in the data science skkni are in detail, including: (1) business understanding which is an activity to identify and explore organizational needs, determine business objectives, determine data science technical goals, and create data science project plans. at the business understanding stage, an analysis of what approach or technical data science will be used is also carried out in accordance with the business problem to be solved; (2) data understanding is the process of understanding and analyzing data requirements that will be used to solve business problems that have been analyzed. data collection is carried out in this data understanding activity for further review and validation; (3) data preparation is the initial process before developing the model. activities carried out include sorting, cleaning, constructing, integrating, and labeling data. this process also produces data visualization that facilitates data analysis; (4) modeling is the primary process in developing models used in solving data science problems. at this modeling stage, apart from ijik, vol. 12 no. 1: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) 18 │ building the required model, they also create test scenarios; (5) evaluation is a process after several model testing scenarios have been carried out. this evaluation is carried out to select the best model and ensure that the model is well implemented and successfully resolves business problems; (6) deployment is implementing a model in the form of an application or software that can be accessed by end-users¬. where at this stage, the activities carried out include making a model deployment plan, carrying out the model deployment process, making a maintenance plan, and performing maintenance on the model and application; and (7) feedback is the process of evaluating the entire data science process that has been carried out by reviewing and making data science output reports. the limitations of the problem in this study include: (1) social media used as a source of datasets in this study include youtube, instagram, facebook, and twitter. data taken from youtube is in the form of comments, from instagram in the form of captions and comments, from facebook in the form of posts and comments, while from twitter in the form of tweets; (2) data is collected in the form of text and in indonesian; (3) the time span of data collection is the last 3 years since the research started; (4) the data science process does not reach the deployment stage or build software for the results of this research; (5) the set of keywords used to collect data is grouped by themes of family law, economics, crime, gender, health, technology, politics, and worship; (6) the algorithm used for sentiment analysis is multinomial naïve bayes classifier (mnbc), for topic modeling is latent dirichlet allocation (lda), while for pattern analysis using the prefix-projected sequential pattern mining (prefixspan) algorithm; (7) the programming language used is python; (8) data collection for the views of ulama is carried out using specific keywords and selecting several ulama accounts that exist on social media and are known by the majority of people in indonesia. meanwhile, the public's views are taken based on specific keywords regardless of gender, age, or other personal data of social media users. results and discussion related study analysis contemporary islamic law studies have indeed been carried out in line with social, cultural, political developments, and other aspects of community needs. like several studies related to contemporary islamic law in indonesia in the last five years, among others: 1. thoughts on the trend of the syar'i hijab, veil or niqab in the contemporary islamic era (fathonah, 2018; husna, 2019). covering aurat (genitals) is one of the rules to keep women from harmful things. interestingly, in the modern era, women who wear the veil are viewed negatively, and often people judge them as terrorists or deviant sects (husna, 2019). both the hijab and the veil are cultural symbols distinguishing one community from another. the hijab is derived from islamic dogma, while the veil has no basis in religion nor is it rooted in traditions from the archipelago's history and is not an agreed religious decree. however, in the contemporary islamic era, most scholars have an opinion regarding the limits of women's genitalia, which do not discuss the veil as a cover for the genitals (fathonah, 2018). 2. the role and contribution of muhammadiyah in the development of the contemporary islamic law paradigm in indonesia (asnajib, 2020; jamaa, 2017). both of these studies review the view of islamic law that dynamically and various contemporary methods emerge to solve the problems of modern society. 3. contemporary islamic law is also used to consider implementing good governance and governance in indonesia (solikhudin, 2017). based on contemporary islamic law, good governance in indonesia must be implemented where the method of achieving state prosperity with various contemporary problems is solved based on law with the contemporary ijtihad method. 4. the concept of islamic economics is also one of the applications of the contemporary islamic law that answers the issues of economic needs in the era of globalization (muala, 2020). the ijik, vol. 2 no. 11: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) │ 19 concept of islamic economics itself does not only meet individual material needs, but can create the common good and maintain the safety of religion, soul, mind, lineage, and human property. studies related to islamic economics continue to develop and continue to be carried out, starting from investigations related to the study of the history of islamic economic thought from time to time (havis aravik, 2017; helim & fauzi, 2019; istiqomah, 2019), to the thoughts of several figures, both classical and contemporary islamic economics, and the contributions of these figures to the development of islamic economics (amarudin, 2018; fathurrahman, 2021; hamzah, 2020; maulidizen, 2017). islamic economy in indonesia is deemed necessary to be built to prevent chaos and conflicts of interest in the economic sector based on the perspective of the qur'an and as-sunnah (witro, 2020). the existence of islamic economic law in indonesia continues to grow in various sectors, such as halal food and medicine, islamic clothing, the proliferation of sharia banking, and even sharia tourism (pratama, disemadi, & prananingtyas, 2019). meanwhile, the position of islamic economic law in indonesia is based on historical demands and the fact that the majority of the indonesian population is muslim and for various problems currently needed by the wider community. islamic economic law is considered fair to achieve the welfare of the indonesian people. for example, the development of e-commerce in the era of the industrial revolution 4.0 which provides various marketplaces with a dropship system can also be regulated with a contemporary islamic economic law approach (rasidin, sidqi, & witro, 2020). likewise, the rise of online gold investment has become a hot topic that is studied from the point of view of contemporary islamic law (kartikasari, 2021; malihah, 2019; rahayu, 2020; sitepu, 2020). 5. "halal" is now a lifestyle. halal is a necessity in various aspects of indonesian people's lives, ranging from culinary (food and beverage), cosmetics, modest fashion, banking, tourism, technology, media, recreation, education, health, entertainment/events, travel and so on (hasan, 2016; karim, 2017; nafi'an, 2018; oktaviani, 2019; puspaningtyas, 2019; putri, 2016). indonesia, where most of the population is muslim (kusnandar, 2019), has become a large market and the country with the most significant ranking of halal product providers (karim, 2017). this has encouraged various industries to produce halal-certified products. not only that, the entertainment/media industry, health, economy, fashion, and even cosmetics are currently competing to apply the halal concept. various halal events were also held to support the achievement of an indonesian halal lifestyle, both events such as conferences, exhibitions, to music charity (nafi'an, 2018). lifestyle, a personal reflection in carrying out daily activities and interacting with others, is essential. with the halal lifestyle, it is hoped that the indonesian people will be wiser in their actions and choosing the products they use daily. this halal lifestyle indicates indonesian people's awareness that blessings in every aspect of life are essential, from selecting halal products and activities. there are at least four principles in a halal lifestyle, including (afifah, 2019): sharia principles that are following islamic law (god's rules), the focus of priority, the principle of morality, and the principle of quantity in the sense that it is not excessive/wasteful and following the portion and designation. the concept of the halal lifestyle developing in indonesia cannot be separated from the development of contemporary islamic law, where people in indonesia choose an islamic lifestyle through a halal lifestyle (adinugraha & sartika, 2019; sukardani, setianingrum, & wibisono, 2018). to meet the needs of millennials who choose a halal lifestyle, technology is a solution to access various economic sectors with a halal lifestyle concept (agustina, afriadi, pratama, & lestari, 2019). 6. in aspects of family law such as marriage, there is a study of the guardianship of the marriage contract, which is carried out remotely by utilizing technology (nur, 2020). the phenomenon of online marriage is also an interesting issue to be studied based on the perspective of contemporary islamic law (farid, 2018; safirra, 2020), especially during the covid-19 ijik, vol. 12 no. 1: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) 20 │ pandemic, where weddings are being held online (rizky, shohibudin, junianto, mubarokah, & aulia, 2020). several studies that examine the views of the social media community regarding contemporary islamic law (including in indonesia) include: 1. modeling islamic extremist communication on social media using contextual dimensions: religion, ideology, and hatred (kursuncu et al., 2019). this study tries to analyze the communication of extremists in the name of islam on twitter social media. using a computational approach, this study analyzes the dimensions of the context of religion, ideology, and hatred that are the strategies of extremists on social media; 2. discourse and networks in critical construction of british muslim social boundaries on social media (downing & dron, 2020). this study conducted a thematic and social network analysis of tweet content related to the fire incident at london's grenfell tower in 2017. the findings of this study are that social media has proven to be an essential platform in spreading positive narratives about muslims during the fire incident and allows individuals to oppose fake news (hoax) circulating on social media and hate narratives related to muslims in the uk; 3. framework for detecting hate speech on social media related to religious issues in indonesia (darmalaksana et al., 2021). in this study, the author tries to create a frame of mind that can be used as a general activity used to analyze hate speech on social media; 4. media and messages: exploring the language of islamic state media through sentiment analysis (macnair & frank, 2018). this study analyzes the sentiments released by extremists who promote the islamic state and distinguishes how they speak on social media. it was found that the language and discourse used by islamic state affiliates in their online media was dominated by negative traits, with language derived from video data containing the highest concentration of negative sentiments; 5. sentiment analysis regarding isis (islamic state of iraq and syria) and destruction of heritage sites (cunliffe & curini, 2018). this study analyzes the sentiment towards the reaction to the destruction of heritage sites in 2015-2016, which was deliberately carried out as part of a more comprehensive threat strategy against local communities in syria and iraq. this research contributes to the international community in better tackling terrorism, protecting heritage sites and supporting affected communities; 6. a changing perspective on russia and islam using sentiment analysis (smirnova et al., 2017). this research combines the paradigm of critical learning analysis and quantitative methods with automated text analysis. this study analyzes changes in sentiment towards islam in the new york times before and after 9/11. 7. the utilization of data mining technology for sentiment analysis related to the issue of polygamy has been carried out based on the perspective of the indonesian people (hertina et al., 2021). based on the results of the sentiment analysis, polygamy is considered reasonable because islamic law allows men to have polygamy. the law in indonesia also allows it but under certain conditions. 8. the technique of analyzing the sentiments of the indonesian people regarding waqf has also been carried out (rusydiana, 2018). this study aims to see the community's response to waqf in indonesia. the results of this study indicate that 66% of the community shows a positive sentiment towards the issue of waqf in indonesia. based on some of the research that has been done above, it can be seen that the study of contemporary islamic law in indonesia is still developing. the public's view of contemporary islamic law issues is an essential source of information and knowledge regarding how scholars and society respond to contemporary islamic law in various sectors of life such as family law, economics, crime, gender, health, technology, etc., politics, and worship. apart from research related to the developments and trends of contemporary islamic law, the use of technology in the digital era to find out the views of scholars and the public regarding contemporary islamic law ijik, vol. 2 no. 11: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) │ 21 issues has not been massively carried out, especially in indonesia. the research that has been done around specific issues is not yet comprehensive. in addition, the analysis carried out does not classify the ulama and the community. therefore, this study will find a comprehensive comparison of views between scholars and society regarding contemporary islamic law. contemporary islamic law the law, which is practically a rule that must be enforced and is coercive, becomes narrower than the understanding of islamic law, which includes religious norms, moral norms, and social norms taught by islam to cover broader and more dynamic aspects (anwar, 2021). islamic law that lives in society becomes responsive, adaptive, and dynamic in facing various life problems. contemporary islamic law is the development of contemporary islamic legal thought that is responsive, adaptive, and dynamically responding to new issues (materan, 2012). not only responding to legal aspects (halal-haram), but also responding to significant changes in islamic law from time to time. contemporary islamic law studies are categorized into several aspects, including (materan, 2012): (1) aspects of family law, such as division of inheritance, marriage contracts with technology, waqf, family planning, abortion, pregnant marriage, divorce, polygamy, unregistered marriage, interfaith marriage, 'iddah and ihdad periods, and others; (2) the criminal aspect, which raises issues of human rights and religious humanism, for example, various new interpretations of qisas, cutting hands, the national legal system, and others.; (3) medical aspects, such as ivf technology, cloning, artificial insemination, breast milk banks, organ transplants, blood donation, autopsies, contraceptives, sex change surgery, selection of the sex of the fetus, and others; (4) technological aspects, which cannot be avoided from development, such as mechanical slaughter of animals, the call to prayer through recordings, virtual congregational prayers, and others; (5) economic aspects, such as highlighting the issue of usury and modern zakat management, bank interest systems, credit, social gathering, insurance, the growth of sharia banking, the growth of ecommerce, and others; (6) gender aspects, such as discussing the point of view of activities that were previously considered only done by men, are now carried out by women, career women, women's leadership, women's muslim clothing (hijab), sexual deviations, and others; (7) political aspects, such as the issue of an islamic state, the electoral process, loyalty to the government, corruption, collusion, nepotism, and so on; and (8) aspects of worship, such as sacrifice with money, holding menstruation for the pilgrimage, pilgrimage with travel, halal lifestyle, hajj savings, halal food and drink, limits on women's genitalia, and so on. the current development that raises various problems requires problem-solving based on religious values. this is where the importance of contemporary islamic law can answer and provide a new paradigm for comprehensively multiple problems of contemporary life. contemporary islamic law solves actual problems that raise pros and cons and become problematic in society (yanggo & muhaimin, 2019). conventional islamic law is solid, but sometimes rigid and limited in the concept of a new contemporary problem. not infrequently, new legal cases cannot be found in harmony with conventional islamic law, so they are often trapped in the old paradigm, which is very contextual and dwells on the literal meaning of the legal text (muhaki, 2020). therefore, contemporary islamic law continues to develop to solve new problems more dynamically. sentiment analysis, topic modeling, and pattern analysis as social media analysis technology natural language processing (nlp) is one part of artificial intelligence (ai) technology that seeks insight knowledge or important information obtained from the lexical, semantic, and syntactic processes of various natural languages (dale, moisl, & somers, 2001; pandey & rajput, 2020). nlp processes text data with multiple approaches, including sentiment analysis (hussein, 2018), topic modeling (kherwa & bansal, 2020), and pattern analysis (fournier-viger et al., 2017a). ijik, vol. 12 no. 1: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) 22 │ sentiment analysis is a technique to find public sentiment on specific issues (lin et al., 2018; liu, 2012). sentiment analysis groups data with positive, neutral, and negative class labels related to public opinion or views from many sources, such as social media (ali, 2017; alrumaih et al., 2020; branz & brockmann, 2018; rodrigues, rao, & chiplunkar, 2018; rosenthal, farra, & nakov, 2017; ruz, henríquez, & mascareño, 2020), movie review (amrullah, sofyan anas, & hidayat, 2020; dian sa’adillah maylawati, mudyawati, wahisyam, & maulana, 2021; nanda, dua, & nanda, 2018), news portal (negara, shidik, fanani, & noersasongko, 2018), product review (fang & zhan, 2015; marimuthu, shankar, ranganathan, & niranchana, 2018), and others. the sentiment analysis technique uses a classification approach, where the training data must be labeled (positive, negative, neutral) so that the computer can learn to recognize patterns and predict labels on other text data. topic modeling is a technique of uncovering, finding, and adding essential themes, topics, information from text documents (kherwa & bansal, 2020). this modeling topic is a revolution from text mining which has two models, namely a probabilistic model and a non-probabilistic model. the probabilistic model is used to improve the latent semantic analysis model by using a generative and probability model approach (blei, 2012). at the same time, the non-probability model finds topics based on terms with similar meanings that appear in the document's text with closeness in their contextual use (dumais, 2005). figure 3 illustrates the hierarchy of modeling topics ranging from types, learning approaches to text representations that can be used. figure 3 modeling topic hierarchy while pattern analysis is the process of finding important information or insight knowledge based on patterns that often emerge from text documents. this pattern analysis uses the basic pattern mining consisting of frequent pattern mining (fpm) and sequential pattern mining (spm) (han & kamber, 2006). fpm produces patterns that often appear simultaneously regardless of the order in which words appear (fournier-viger et al., 2017b; d. s. maylawati, 2018). for example, the pairing pattern for the word "love you" will be considered the same as "you love" pattern. meanwhile, spm produces patterns that often appear together by paying attention to the order in which words appear (fournier-viger & lin, 2017; d s maylawati, kumar, kasmin, & ramdhani, 2019; d. s. maylawati, aulawi, & ramdhani, 2018; dian sa’adillah maylawati, kumar, kasmin, & raza, 2019; sa’adillah maylawati, irfan, & budiawan zulfikar, 2017). for example, the pairing pattern for the word "love you" will be considered different from "you love" pattern. several fpm ijik, vol. 2 no. 11: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) │ 23 algorithms include fp-growth (fitria, nengsih, & qudsi, 2017; wahana, maylawati, irfan, & effendy, 2018), compact pattern tree (cp-tree) (d. s. a. maylawati, ramdhani, rahman, & darmalaksana, 2017; dian sa’adillah maylawati, 2018a; shin, lee, & lee, 2014), and so forth. while the spm algorithm, for example, includes prefixspan (pei et al., 2004), bide (wang & han, 2004), clospan (yan, han, & afshar, 2003), and so on. framework plan for the implementation of social media analysis technology for community and ulama views on contemporary islamic law in accordance with the mixed-method methodology used, this research uses the stages in the skkni data science method as a quantitative approach which is carried out first, then a qualitative method to analyze and interpret the results of the data science process with the islamic law and contemporary islamic law approaches. figure 4 shows research activities starting from business understanding to interpretation of the results of the data science process. figure 4 research activity plan flowchart ijik, vol. 12 no. 1: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) 24 │ a. business understanding at the stage of recognizing a business or problem, several activities are carried out, including: 1. recognize the problems, problems, and phenomena of contemporary islamic law. at this stage collect various information related to existing phenomena and become problems in developing contemporary islamic law. data is collected from various sources from the media, journal articles, and other credible sources. 2. recognize contemporary islamic law issues that are popular or become hot topics discussed by scholars and the indonesian people. at this stage, it collects various popular issues related to contemporary islamic law, grouped based on the themes of family law, economics, crime, gender, health, technology, politics, and religious aspects such as worship. here are some popular issues for each theme, including: (a) family law: long distance marriage (online), polygamy, unregistered marriage, division of inheritance, pregnant marriage, divorce, and interfaith marriage; (b) economics: sharia banking, e-commerce development, gold investment, sharia insurance, sharia credit and pawnshops; (c) crime: the national legal system and new interpretations of qisas; (d) gender: career women, female leaders, headscarves and veils; (e) health: ivf technology, cloning, artificial insemination, contraceptives, sterilization, fetal sex selection, breast milk bank, and sex change surgery; (f) technology: the application of technology for worship, such as virtual congregational prayers, especially during the covid-19 pandemic, the issue of online ta'aruf (matchmaking); (g) politics: the issue of the islamic state, loyalty to the leadership, and the issue of collusion, corruption, and nepotism; and (h) worship: sacrificing with money, holding back menstruation for hajj, halal lifestyle, and limiting women's genitalia. 3. determine the technical approach used in the data science process carried out. technical data science used is sentiment analysis with a classification approach, topic modeling with a clustering approach, and pattern analysis with a sequence pattern mining approach. the algorithm used for sentiment analysis is the multinomial naïve bayes classifier (mnbc), for topic modeling is latent dirichlet allocation (lda), while for pattern analysis using the prefixprojected sequential pattern mining (prefixspan) algorithm. b. data understanding identifying the data needed in this research starts with defining and collecting keywords related to popular issues for every aspect of contemporary islamic law. in addition, collecting social media accounts of popular and influential ulama in indonesia (and even the world) to see the views of the ulama for every issue of contemporary islamic law. next is to collect data from youtube, instagram, facebook, and twitter data. on youtube social media, videos of ulama related to contemporary islamic law issues were taken and analyzed the opinions of the people submitted in the comments column of the video. at the same time, the data from instagram, facebook, and twitter are captions, posts, or tweets submitted by ulama and the public regarding issues of contemporary islamic law. examples of keywords in the indonesian language used in retrieving data from social media (where these keywords can develop as experiments are carried out) include: a. family law: “hukum nikah online”, “nikah online”; “akad online”, “pernikahan jarak jauh”, “poligami”, “nikah siri”, “nikah bawah tangan”, “bagi waris”, “nikah hamil”, “hamil di luar nikah”, “kawin kontrak”, “cerai”, “gugat cerai”, “nikah beda agama”. b. economic: “bank syariah”, “bank islam”, “hukum islam e-commerce”, “hukum islam dropship”, “investasi emas syariah”, “asuransi syariah”, “ekonomi syariah”, “riba”, “pegadaian syariah”, “hukum pinjaman online”, “hukum pinjol”, “pinjol syariah”, “pinjaman online syariah”. c. criminals: “hukum pidana islam”, “kisas”, “hukum potong tangan”. ijik, vol. 2 no. 11: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) │ 25 d. gender: “wanita karir dalam islam”, “wanita karir”, “pemimpin wanita”, “pemimpin wanita dalam islam”, “jilbab”, “cadar”, “niqab”. e. health: “hukum islam bayi tabung”, “hukum islam cloning”, “hukum islam inseminasi buatan”, “hukum islam alat kontrasepsi”, “hukum islam keluarga berencana”, “hukum islam bank asi”, “hukum islam sterilisasi”, “hukum islam ganti kelamin”, “hukum islam pilih jenis kelamin”. f. technologyi: “sholat berjamaan online”, “sholat jamaah virtual”, “solat idul fitri online”, “solat idul adha online”, “sholat jumat online”, “taaruf online”, “jodoh online”, “cari jodoh online”. g. politics: “negara islam”, “khilafah”, “loyalitas pada pimpinan”, “loyalitas ulil amri”, “pandangan islam kkn”, “pandangan islam korupsi”, “pandangan islam kolusi”, pandangan islam nepotisme” h. worship: “kurban uang”, “idul kurban uang”, “tahan haid haji”, “halal lifestyle”, “makanan halal”, “minuman halal”, “wisata halal”, “kosmetik halal”, “gaya hidup halal”, “obat halal”, “aurat wanita”, “aurat perempuan”. to get ulama's views on contemporary islamic legal issues using this social media analysis technology, you need youtube, instagram, facebook, and twitter social media accounts from the ulama. based on the indonesian survey circle (lsi) and several sources (editor, 2020; ridwan, 2018; yulianingsih, 2020). the list of popular and influential ulama in indonesia is obtained in table 1, presenting their official social media accounts. this list of scholars may also evolve and change as research progresses. table 1 list of popular ulama in indonesia and their official social media accounts ulama's name youtube account instagram account facebook account twitter account ustadz abdul somad (uas) ustadz abdul somad official ustadzabdulsomad_official @uas_abdulsomad kh. abdullah gymnastiar (aa gym) aagym official @aagym kh. abdullah gymnastiar @aagym prof. kh. quraish shihab quraish shihab @quraish.shihab ustadz yusuf mansur yusuf mansur new @yusufmansurnew yusuf mansur (official) – fans page @yusuf_mansur kh. said aqil siroj @saidaqilsiroj53 @saidaqil prof. kh. haedar nashir @haedarnashirofficial adi hidayat adi hidayat official @adihidayatofficial felix siauw felix siauw @felixsiauw c. data preparation the intermediate data preparation activity process is conducting a review and preprocessing of the text data. pre-processing of text data is very important because at this stage, the data is prepared, cleaned, and selected based on the need to maintain the quality of the input data (kannan et al., 2015; dian sa’adilah maylawati, aulawi, & ramdhani, 2019; vijayarani, ilamathi, & nithya, 2015). activities carried out in the pre-processing of this text include: (1) labeling the data as a sentiment analysis requirement, the data is labeled with positive, negative, and neutral labels; (2) case folding, namely the process of uniforming the size of the text into lowercase letters, because in computing using the python language, capital letters and lowercase letters are distinguished ijik, vol. 12 no. 1: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) 26 │ (case sensitive); (3) clean the text of unused characters (regular expressions) and redundant characters, such as the use of excessive punctuation; (4) changing indonesian slang words into their standard words; (5) changing emoticons that will affect the results of sentiment analysis; (6) change the abbreviation into the standard word; (7) eliminate stopwords or unimportant words that have no meaning, for example the conjunctions "which", "at", "is", "that isz", and so on; (8) stemming, namely the process of changing words that have affixes into their basic word forms, such as "eating" to "eating"; and (9) tokenizing is the process of cutting words which will then be represented in a structured form such as bow or sow, and the frequency of occurrence of the word is calculated either by tf-idf or word frequency. d. modeling modeling activity carries out a data science approach that is chosen according to the need to solve problems. that is, in this activity, sentiment analysis is carried out using the multinomial naïve bayes classifier (mnbc) algorithm, topic modeling with the latent dirichlet allocation (lda) algorithm, and pattern analysis using the prefix-projected sequential pattern mining (prefixspan) algorithm. where the model development process is carried out with variations in experimental scenarios, for example, in sentiment analysis, training data and test data are divided with various variations on topic modeling according to the calculated coherence value. in contrast, pattern analysis is based on threshold value or minimum support and pattern length which is determined. e. model evaluation dan visualisasi evaluation is done using confusion matrix for sentiment analysis, coherence and silhouette value for topic modeling, and minimum support for pattern analysis. the visualization presented for this social media text analysis uses word clouds, line diagrams for coherence values, scatterplots for silhouette coefficient values, and visualization of the confusion matrix results. f. analysis and interpretation of sentiment analysis results, topic modeling, and pattern analysis this activity is an essential part of discovering the views of the community and ulama in indonesia on contemporary islamic law. the analysis and interpretation are carried out based on two approaches, namely the first based on the results of sentiment analysis, topic modeling, and pattern analysis. second, based on the study of islamic law and applicable contemporary islamic law. in the process of analysis and interpretation, it also compares the views or thoughts of scholars and experts in islamic law. conclusion this preliminary study aims to prepare research related to the views of society and scholars in indonesia on contemporary islamic law that utilizes social media analysis technology. the research was prepared using the skkni method for data science starting from business understanding, data understanding, data preparation, process model, evaluation model, then conduct the result analysis and interpretation. the social media analysis technology used is sentiment analysis, pattern analysis, and topic modeling from twitter, instagram, and facebook. the algorithm used for sentiment analysis is the multinomial naïve bayes classifier (mnbc), for topic modeling is latent dirichlet allocation (lda), while for pattern analysis using the prefixprojected sequential pattern mining (prefixspan) algorithm. this preliminary study produces a research activity plan framework that can be implemented for further research. ijik, vol. 2 no. 11: 14-32 society’s perspectives on contemporary islamic law in indonesia through social media analysis technology: a preliminary study dian sa’adillah maylawati, siah khosyi’ah, achmad kholiq issn 2302-9781(online) issn 2302-9366 ( print ) │ 27 references abidin, z. 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(2020). status of mui’s recommendation in facing islamic contemporary issues in indonesia. international journal on language, research and education studies, 4(1), 54–65. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 11. no. 1: 12 – 28 doi: 10.15575/ijik.v11i2. 10813 * copyright (c) 2021 usman sambo and babayo sule this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: january 10, 2021 ; in revised: january 19, 2021 ; accepted: january 25, 2021 strategies of combating corruption in nigeria: the islamic perspective usman sambo1*, babayo sule2 1department of public administration, yobe state university damaturu, nigeria 2department of political science, federal university of kashere, gombe, gombe state nigeria corresponding author e-mail : ussambo2@gmail.com abstract corruption has become a pandemic and a moral burden that bedeviled the world. corruption is a practice that permeates all societal segments, sectors, activities and it takes various shapes, forms, dimensions, classifications and manifestations. nearly all countries of the world are affected by the endemic of corruption albeit, in different magnitude with some having lower incidence while others a high rate of occurrence. corruption has constituted itself as a political and socioeconomic problem worldwide because it leads to misgovernance, deprivation, inequality and squander of scarce public resources which have the concomitant repercussions of poverty, insecurity, joblessness, hunger and malnutrition, poor healthcare services delivery and low quality education. the problem of corruption took a new dimension when it continuously defies various strategies and alternatives proffered by nation-states, international organisations and agencies. one of the outstanding measures that permanently proves workable is the islamic model which forbids the practice of corruption and ties it with moral burden and spiritual integrity. hence, this study presented an alternative model with reference to nigeria as the area of study. the study utilised a conceptual descriptive approach where documented sources were consulted and analysed. the study discovered that despite the existence of various anti-graft agencies, corruption continues in nigeria unabated which portrays the need for adopting a different approach and that has been provided as the islamic perspective. the study recommends among several others that the islamic ethics and morals of detesting corrupt practices and the accompanied sanctions should be integrated in the crusade against corruption. keywords: combating, corruption, islamic, nigeria, perspective, strategies introduction corruption is a cancer that besieged world countries because it impedes progress and development (rose-ackerman & palifka, 2016). corruption disconnects the societal scarce resources from the provision of essential public services and goods, obfuscate the motivation of the people towards engaging in productive ventures, erodes public confidence and support on government and institutions and instigate civil upheavals (rose & peiffer, 2018), poor governance, weak institutions and stringent public control by the government coalesce into corrupt practices (maddow, 2019). corruption is prevalent around the world particularly developing countries. there are different forms of corruption, each with exceptionally different drivers and implications (holmes, 2015). corruption has undesired consequences for a society such as dwarfing economic growth, escalating poverty and inequality, and it prevents the provision of public goods and services (rose-ackerman, 2013). thus, understanding what motivates corruption, how it permeates public institutions and individuals’ life, and how its repercussions affect progress and development in the society are necessary to guide policies towards combating the menace (miller, 2016; sule & sambo, 2020). https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) │ 13 nigeria is one of the countries that records dismal performance in corruption surveys of various forms (smith, 1961). the country has developed a notorious reputation in corruption scandals both endogenously and exogenously by both its rulers and citizens (oluyitan, 2016). several reports (national bureau of statistics/united nations office on drugs and crimes, 2019; transparency international, 2020a) portray an alarming rate at which corruption is deeply eaten into the fabric and garments of the nigerian society. the reports indicate that public institutions are enmeshed in corruption scandals based on perception of nigerians to the level of higher percentage in a scale of score. the security operatives, judiciary, political office holders, bureaucrats, civil servants, public are all found to have been engaged in giving bribe or collecting according to nbs and unodc report 2020. the african union reported in 2018 that over $600 billion was stolen from the nigerian treasury by its ruling class since political independence in 1960. several factors were attributed to the existence of corruption in nigeria. the elite conspiracy of a vicious circle of collaboration for power control towards personal aggrandisement is one of them (page, 2018). the social chasm in nigeria in terms of ethnic cleavages, religious affiliations and regional belongings help escalate corrupt practices because the elite could easily manipulate these elements against the law using the sentiments and psychology of their cohorts (campbell, 2020). weak institutions and a fragile legal system coupled with constitutional loopholes enable for the corrupt ones to perpetrate their evil act with impunity since they could muster the effrontery to engage the services of the best paid lawyers to protect them against the jaws of the law (osoba, 1996). the teeming ignorant and politically dissocialised population is another reason why the citizens could not scrutinise and monitor corruption allegations against their elected leaders. according to other views, the prolonged and exercabated military rule in the country aided the spread of corruption (igiebor, 2019). corruption manifested in nigeria in different ramifications. political corruption is the biggest of them. political office holders are chastised of stealing public resources to the tune of billions of naira and dollars since 1960 to 2020 (transparency international, 2020c). contracts are awarded and inflated for kickbacks, extortion, bribery, nepotism, abuse of public office and abuse of due process, manipulation of electoral process, violation of electoral regulations, spending beyond limit, vote buying, money laundering, public servants engage in contracts as against the rules of engagement, favouritism, godfatherism and forging of certificates are all manifestations of corruption in nigeria (sule, azizuddin, et al., 2017; sule, sani, et al., 2018b, 2018a; sule & tal, 2018). corruption has several impacts on the nigerian state. the few ruling elites amass wealth beyond their utilisation at the expenses of the majority impoverished poor (hope sr, 2017). nigeria is naturally rich being the 10th top oil producing country in the world, 7th most populous in the world, the highest growth domestic product (gdp) in africa and one of the 25 highest gdp in the world according to international monetary fund (imf) in 2020 (international monetary fund, 2020). with a population of over 200 million as at 2020, a geographical area of land in square kilometres of 983, 213 km2, it is the 35th largest country in terms of landmass in the world. the country is a federal political arrangement with a federal capital territory abuja (fcta), 36 states, 774 local governments, six geopolitical zones, rich in oil, fertile agricultural land and other diverse mineral resources including cocoa, rubber, timber, iron, gold, uranium, limestone, coal, and a suitable environment for livestock production, poultry and fish farming (national bureau of statistics, 2019). the country has received over $600 billion in oil revenue since 1960 but all these aforementioned leverages could not translate into meaningful growth and development owing to corruption. the country is the headquarters of world poverty in 2019 according to world poverty clock with over 90 million of the population as poor, one of the low performing ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) 14 │ in terms of corruption performance index (cpi) based on the 2020 report by transparency international. corruption has caused a poor socioeconomic and political backwardness in the country. there are several measures put in place by the nigerian government to combat corruption. the civil servants and public office holders are made compulsorily to declare their assets on assumption of office and after their departure by the provision of code of conduct bureau (ccb). the public complain commission (pcc) was also established in 1980 to address complains related to misconduct of public servants in office (sule, azizuddin, et al., 2018). additionally, the independent corrupt practices and other related offences (icpc) was introduced in 2001 to cater for all complains related to corrupt practices by civil servants and public. not fully satisfied, the government in 2002 introduced the economic and financial crimes commission (efcc) to handle issues that border on betrayal of public trust, financial crimes, stealing of public resources and other offences (sule, azizuddin, et al., 2018). also, the money laundering act was enacted in 2011 to prevent corrupt officials from sending their loot abroad all in an effort to curb corrupt practices. unfortunately, all the measures taken could not yield the desired result of minimising corruption because of weak legal enforcement regime (sule, azizuddin, et al., 2018). thus, it is glaring that the measures adopted in nigeria to fight corruption have failed and there is a need for a more plausible alternative. this is the reason why this study is carried out which emphasised on integrating the islamic perspective or strategy of combating corruption. islam has a fashion for detesting all forms of corruption spectacularly from the perspective of preventive measures. islamic assault on corruption is palpable in its spiritual, moral and political quest for equality, justice and meritocracy (iqbal, 2002). islam discourages corruption through an ambitious penchant for equalising all members of the society including the rulers with the governed to avoid the feeling of superiority or moral corruption that will transform into political one (mevliyar, 2008). islam has provided several strategies of combating corruption using some frightening morals and promises of reward. the aim from the islamic perspective is to prevent the practice from taking place unlike the western or secular approach which is flexible in believing that corruption can be tackled using sanctions after it occurs. islam prefers that it did not occur in the first place (alazzabi et al., 2020). this study established that strategies of fighting corruption in nigeria have failed and that islamic approach is the best alternative. while, both studies exist of corruption in nigeria and islamic stance on corruption in general, the attempt in applying the strategies of islamic solutions in nigerian environment was not made prior to this study in a research of this nature. this is the contribution to the body of knowledge that this work aspires to actualise. methodology this study uses a conceptual descriptive approach in which documented sources are consulted and analyzed (creswell & creswell, 2017). besides this research also uses thematic and hadith research methods (darmalaksana, 2020), namely by looking for some related literature to be analyzed so as to form a conclusion a statement. this research focuses on corrupt behavior in nigeria which is increasing from time to time, the nigerian government has done various ways to reduce and even prevent the occurrence of corrupt behavior, unfortunately until now it has not shown good progress. ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) │ 15 result and discussion perspectives on corruption corruption is as old as the existence of mankind himself ranging from spiritual, moral, financial and office corruption (uslaner, 2017). corruption has been given various meanings, interpretations and classifications by academics, international organisations and agencies, policymakers and public analysts. the english word corruption is derived from the latin corrumpere, something that fails to meet a particular standard (rose et al. 2019). transparency international defines corruption as “the abuse of entrusted power for private gain.” (the world bank, 2020). the ti went ahead to classify corruption into grand and petty corruption. grant corruption is the worst because it is the one that is perpetrated in public office by politicians and bureaucrats by abuse of office and awarding reward and kickbacks for political loyalists using public resources. petty corruption is demand for a bribe by public officials or offer of bribe by individuals to the public officials for a service offered (the world bank, 2020). rose-ackerman (1999) identifies corruption as a cultural problem associated with giving of bribes, gifts, prizes, tips, patronage, kleptocracy by politicians through bi-lateral monopolies and dominated states, electoral processes in democracies that are accompanied with electoral systems that envisage buying political influence and vote buying, all of which require domestic reform and international collaboration to be addressed. roseackerman (2013) and standing (2016) identified the study of corruption as the function of political economy in the society where democratic political system makes certain pattern of wealth distribution which does not commensurate with equality of voting leading to some section of the society purposely favoured against the other in the process. girling (1997) could not agree less with the above views by roseackerman (2013) in terms of explaining the linkage between democracy and corruption through buyoff and kickbacks. related to the above but in a different approach, the broken window theory postulated in 1982 by george kenneth and james k. wilson saw corruption as a broken social order just like a broken window in a house. broken windows are unrepaired community controls breakdown allowing for serious crimes with the tendency to flourish which makes some societies tolerant of corrupt practices. the theory linked its assumption with some set of social progress such as the country’s performance in cpi indicating level of corruption, how corruption directly affects human development in terms of service delivery, the level of perceived corruption and civil liberties and establishing a linear relationship between corruption and democracy relating to good governance (alford, 2012). corruption takes different categories including varieties of crimes, bribery, extortion, graft, embezzlement, various forms of fraud, patronage, influence, favouritism and abuse of offices by public office holders. another form of corruption is the ‘white collar corruption’ which is the corruption by the corporate world in the process of contracts procurement and execution. state corporate crime and corruption is responsible for globalisation of corruption (kratcoski, 2018). there are several factors that are associated with the drivers of corruption in any society. absence of good governance, accountability, transparency and a responsive civil citizenry are perceived as the drivers that germinate corruption in any society (bakar & ghosh, 2014). poverty and embezzlement of resources by public officials will lead to corruption because there will be no enough money to provide essential services after squander and that will create shortage of infrastructure such as roads, education, health, electricity which impoverished the subjects (fisman & golden, 2017). muir & gupta (muir & gupta, 2018), analysed the cause of corruption from the anthropological point of view where they emphasise that it is cause by the violation of rules of engagement, how people in that society react to the transgression and the strategies used by actors to negotiate their safety. in such societies, the practice will continue. hough (2013) suggests that the politics ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) 16 │ of anti-corruption crusades which made the agencies heavily relying on politicians made the entire anticorruption process “a dog that could barely raise a whimper”. jordan (1999) and katzarova (2019) post it that elites hide under the auspice of democracy to penetrate societal resources with their conspiracy of wealth accumulation through organised crimes and international finance, criminalisation of the international finance system and corrupting democratic transitions and consolidations. in some developing countries like nigeria, ghana and kenya, failure of institutions, weak legal enforcement and a largely ignorant crowd enable for the ruling class to escape corruption scandals freely and that has been related with the nature in which the incidences are increasing in these areas (hope sr, 2017; oluyitan, 2016; smith, 2008). corruption manifested globally based on the reports of official theft across countries, cybercrimes, money laundering and the performance of countries in cpi which is release annually by transparency international. the transparency international corruption perception index (cpi) is the most popular and reliable manifestation and measurement of global corruption level. the cpi ranked 180 countries and territories in 2019 by their perceived level of public corruption, according to data collected in the territories by stakeholders. the index uses a scale of zero to 100, where zero is highly corrupt while 100 very clean. from the 2019 results, more than two-thirds of the 180 countries scored below 50 with an average score of just 43. the data shows that many countries are performing below their previous records. the top five (5) performers are denmark 87, new zealand 87, finland 86, singapore, 85, sweden 85 and switzerland 85 while the bottom five (5) are venezuela 15, yemen, 15, syria 13, south sudan 12 and somalia 9. in overall, no country has earned a perfect score. the regional scores indicate that western europe and european union scores the highest of 66 while sub-saharan africa is the low performer with just an average score of 32. nigeria, which is the area of study ranked 146 out of 180 studied countries with a score of 26/100. the report identified political corruption as the biggest cause and threat to combating corruption globally as observed by the chair of transparency international in the following words: “governments must urgently address the corrupting role of big money in political party financing and the undue influence it exerts on our political systems” as a panacea towards minimising global corruption (transparency international, 2020b). philp (2015) earlier saw this warning sign when he emphasised that political corruption is the problem and it has no answers to it in the near future. building on the above report, the global financial integrity (2020) opines that corruption is becoming worse after 20 years of assessment from 1998 to 2018. of the countries studied, the report shows that in the cpi, ten percent worsened their scores; 59 percent remained relatively unchanged; and only about one third (32 percent) improved their scores over the period. this suggests that, according to the cpi, corruption levels were perceived to have either gotten worse, or stayed the same in nearly two-thirds of the countries examined over the last two decades (rowden & wang, 2020). in another report, the transparency international observed that corruption is being exported and it has become severe during the covid 19 pandemic lockdown across the globe. the summary of the report read: “bribery of foreign public officials has huge costs and consequences for countries across the globe and those costs have become more severe during the covid-19 pandemic. with so many cases of foreign bribery occurring in health care, we cannot afford for corruption to cost any additional lives” (transparency international, 2020). the report above rates the performance of 47 leading global exporters, including 43 countries that are signatories to the organisation for economic cooperation and development (oecd) anti-bribery convention, in cracking down on bribery of foreign public officials by companies operating abroad. the report further observed that the economies of the world countries are sharply affected by the effects of covid 19 and this has led to desperation and intense competition for ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) │ 17 securing contracts by leading companies across the globe. in the process, bribery and corruption of large magnitude was exported (transparency international, 2020). furthermore, corruption manifested globally in the level of money laundering which is estimated at around $800 billion to $2 trillion equivalent of 2-5% of global gdp (cheek, 2020). africa has the highest record of money laundering of $88.6 billion annually and nigeria has the top value of 47% of the total world money laundering crime (kuhlmann, 2020). another sector in which corruption of both public officials and private individuals is affecting the global economy because of the corrupt nature of the action is cybercrime which reached the toll of $600 billion each year since 2014 which tantamount to 1% of global gdp. the crime is expected to reach $10.5 trillion annually by 2025 if adequate measures are not taken. corrupt nature of national elites denied many states from designing a secure cyberspace which is an associated factor that leads to the crime (lewis, 2020). corruption has several impacts on the growth and development of any society. the money meant for the provision of essential services are diverted by the illegal act of public office holders leading to slow economic growth, low level of development, poor and weak political institutions and myriads of socioeconomic problems including poverty, unemployment, disease, hunger, malnutrition, insecurity and a huge infrastructure gap (rose-ackerman & palifka, 2016). it slows macroeconomic performance in the society (ivanyna et al., 2018). africa particularly south of the sahara is the most affected in this regard (blundo et al., 2013). however, the developed countries are not spared in corrupt practices. schweizer (2018) and schweizer (2020) established various high level corruption scandals of the us leaders to the extent that he mentioned that “anyone who does not see the connection between the clintons’ official government power and their ability to raise money overseas is clearly not paying attention” when making reference to one of the us leaders in present time. corruption compromises global peace and security because it leads to illicit transaction in weapons and other harmful goods that are not meant for a category of individuals (rotberg, 2009b), because most of the domestic national conflicts are fueled by proliferation of illicit small arms and light weapons (salw) and their possession by illegal armed groups which perpetrate violence on states (chayes, 2015; rose-ackerman & palifka, 2016) resulting from corruption that is associated with trafficking and the marriage of politics with illicit profits. even the course of nuclear proliferation is accompanied with corrupt practices where a considerable money meant for social redistribution to achieve equality are channeled towards the manufacture of unused weapons (rotberg, 2009a) as well as global terrorism which would not have flourish but for the corrupt nature of global key players (teets & chenoweth, 2009). there are several efforts in combating corruption worldwide. individual countries such as america, britain, france, germany, canada, italy, hong kong, singapore and several other world countries are making efforts in reform towards countering corruption and corrupt practices (dixit, 2018). many countries also established anti-corruption agencies in africa, asia, europe and america (édes, 2016). the oecd countries made an agreement on assault against corruption in which the member countries all signed the agreement instantly (rothstein, 2011). other regional bodies such as the european union (eu), african union (eu), association of south east asian nations (asean) and other regional bodies made an embodiment of the fight against corruption that encompasses prevention of illicit financial flows, money laundering, cybercrimes, repatriation of the proceeds of corruption scandals and other measures of combating corruption (lambsdorff, 2007). the united nations is recently expending a huge resource in undertaking studies and suggestions towards curbing corruption globally. these efforts are followed by world bank and other financial institutions. the most visible body is the transparency international which formed an index and is carrying out studies on corruption level of world countries with suggestions ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) 18 │ for policy implications annually (yadav & mukherjee, 2016). however, it should be understood that domestic measures towards curbing corrupt practices which requires an unflinching commitment of political will is the most fundamental in terms of addressing corruption problem than global institutions which in most cases lack the legal enforcement to sanction defaulters (rotberg, 2019). understanding corruption from islamic viewpoint islam as a religion emboldens spiritual, political, economic and sociocultural aspects of man’s life and the main aspiration of the religion is to foster unity, peace, justice, equality, prosperity, freedom and wellbeing of mankind. islam unequivocally forbids all forms of waste and corruption because it leads to socioeconomic problems. corruption is differently perceived in islam from the conventional western perspectives even though, most of the meanings and forms are similar. islam prohibits economic, managerial, financial, political, environmental, social and ethical corruption which is explicitly prohibited because of their consequences on societies. islam establishes proactive, preventive, detecting and reactive procedures to control corruption and prescribes how to avoid its harmful consequences (alazzabi et al., 2020). iqbal (2002) argue that “there is zero tolerance for bribery in islam, and islam rejects any idea that bribery serves as ‘the grease that oils the economic wheels’.” (kamal, 2019). the term corruption has been mentioned severally in the quran. for instance, in one of the chapters: “do not eat up one another’s property unjustly nor bribe with it the judges in order that you may knowingly and wrongfully deprive others of their possessions.” (quran chapter 2 verse 188). in another verse, allah warns as a deterrence to mankind from corrupt practices as follows: “corruption has appeared on land and in the sea for what men’s hands have earned, that he may make them taste a part of that which they have done, that they may return.” (quran chapter 30 verse 41). from the above verses, the logic of the islamic perception of corruption is any form of bribery, illegal seizure of others properties, acquiring of wealth through illicit means, corrupt behaviour and other forms of evil and the target is to prevent the offences from occurring not to punish the offenders. additionally, the glorious quran mentioned many evil acts as corruption such as murder (quran 5:33 & 34 and quran 2:178), prohibition of stealing (quran 5:38 & 39), prohibition of usury (quran 2:275, quran 2:276, quran 3:130, quran 4:161 and quran 30:39), ending injustice and ensuring a just society (quran 57:25), enhancing equality and forbidden of racism (quran 49:13), on ensuring a just and quality leadership free of selfishness with mutual consultation (quran 3:159 &160), on prohibition of cheating and deception (quran 9:119), on the illegality of lying (quran 63:1 and quran 40:28), on prohibition of transgression (quran 2:85, quran 2:193, quran 2:217, quran 5:2), on prohibition of intoxication and harmful commodities (quran 2:219, quran 4:43 and quran 5:90-91), prohibition of violence (quran 2:229-237, quran 4:19, 4:25 and 4:34), prohibition of illegal business transactions and treachery (quran 2:275, quran 4:3, quran 4:29, quran 4:180, quran 4:90, quran 12:60 and quran 17:35) and prohibition of mutual suspicion and backbiting all as forms of corruption (quran 17:36 and quran 49:12). all the above mentioned practices are considered as forms and manifestations of corruption from the perspective of islamic viewpoint especially the quran. there are also numerous prophetic hadiths on the nature and meaning of corruption. these hadiths could not be narrated here all of them because of specio temporal variable factor. few of them are however, observed here. the prophet (pbuh) curse he who gives bribe or collect (al tirmidhi, 1336) ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) │ 19 which means bribery is corruption in islam. also, the prophet (pbuh) says that whosoever intercedes for his brother and accepts a gift from it has open a door of usury, reported by abu dawud: 3541. in another hadith, the prophet (pbuh) narrated that all are shepherds and all would be asked of their responsibilities (bukhari 6719 and muslim 1829). the prophet was narrated to have said in an authentic hadith reported by bukhari on prohibition of transaction on all forms of harmful consumables including liquor, dead animals, pork, idols and all forms of intoxicants (bukhari, 2010). the prophet also declares that whatever allah has made unlawful is corruption and all its proceeds are also unlawful (ahmad, 2013). the prophet (pbuh) identifies all forms of uncertainties as corruption in a hadith reported by abu dawud (2015), tirmidhi (2011), al nasa’i, (2014), al darami, (1990) and ibn majah (2016). the prophet (pbuh) also identifies hoarding of foodstuffs and other materials as corruption as reported by abu dawud 2990. all the hadiths which are few among the retinue of prophetic hadiths on the nature of corruption in islam point towards practices that are illegal, perceived as ‘fasad’ (literal meaning of corruption in islam). the major aim from the islamic viewpoint is adopting preventive measures. since a muslim believed in the day of judgement, the warnings from the quran and hadiths on the consequences of wrongdoing and breaking of norms suffice to deter a firm and true believer from corrupt practices. for instance, ibn qayyim al jawzi argues that there is a long essay where scholars debated on love and fear of allah. he summarised that there is still an open vacuum for arguments on whether it is the love of allah that is preventing a believer from sins and corrupt practices or the fear of his punishment and which of the two is the best? (ibn qayyim, 2018). either of them is positive if it will prevent corruption. corruption in nigeria: indices, measurements, causes, manifestations, impacts and combating strategies corruption is one of the biggest challenges of development in nigeria. the phenomenon is a cankerworm that is eaten deep into the fabric and garments of the nigerian society for many decades. the existence of various policies and anti-graft agencies can attest to the highest level in which corruption manifest in nigeria today. many scholars like jain (2001), hope (1999), ogundiya (2010) and mohammed (2013) are of the view that, official corruption is the major obstacle against good governance and national development in nigeria. corruption in nigeria is complex, multifaceted and polyvalent (pierce, 2016). corruption is so pervasive in nigeria that it has turned public service for many decades into a kind of criminal enterprise. graft has fueled political violence, denied millions of nigerians access to even the most basic health and education services, and reinforced police abuses and other widespread patterns of human right violations (human rights watch, 2019). it is seen by some scholars (bailey, 2006; balboa & medalla, 2006) as the bane of transparency, good governance, accountability, political stability, socioeconomic development and overall national development. the corruption within the broader political system includes the demand of electoral politics, the extensive use of patronage in political appointments, and the use of dubious transactions. it extends towards corruption within the public sector which is mainly considered on payment for employment and public procurement and the grand corruption within specific governmental agencies (smith, 2014). the systemic corruption in the nigerian political system leads to a particularistic political culture. this, in essence, is a system in which the government’s treatment of citizens depends on their status or position in the society (asobie, 2012). there is a direct correlation between political leadership and corruption in nigeria. a careful analysis of the various regimes in nigeria reveals that leadership and corruption in nigeria are positively correlated (ogbeidi, 2012). ogundiya (2009) describes nigerian political corruption and corrupt practices in nigeria as;” clientelism, prebendalism and patrimonialism”. ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) 20 │ there are various explanations advanced by scholars on the major causes of corruption in nigeria including; poverty and poor condition of work (asobie, 2012), economic bargains and activities of multinational corporations (knuckles, 2006; rose-ackerman & palifka, 2016), rent and rent seeking (mauro, 1998), weak political institutions and low human development indicators (eguae-obazee, 2014; mbaku, 2010), social and political factors (dike, 2001), and prolong military rule (shehu, 2004). godfatherism is another major political factor associated with corrupt practices in nigeria (olarinmoye, 2008; sule et al., 2018b). the process of party financing provides a loophole for the kleptocratic nigerian elite to siphon money from public treasury, spend above limit, violate rules through vote buying and bribery of electoral officials (sule et al., 2017). corruption manifested in nigeria from various perspectives. for instance, achebe (2012) estimated the amount of money stolen by nigerian leaders since independence at $400 billion, a figure, which is also reported by the former chairman of the economic and financial crimes commission (efcc), malam nuhu ribadu (2013), an anti-graft agency that is saddled with the task of combating corruption and other related crimes. the african union (2018) report an estimated $600 billion as stolen funds from the nigerian state since 1960. in the post-2015 general election, revelation of corruption scandals uncovered a shocking thievery of the highest magnitude, the dasuki scandal where $2.1 billion (n1,100,000,000,000 one trillion and one hundred billion naira) earmarked for procurement of weapons to fight boko haram was diverted by the former ruling pdp for campaign. a panel was set up under the leadership of the national commissioner baba shettima to investigate the allegations. again, about n23.29 billion ($46, 580, 000 million) was allegedly disbursed to inec officials by the then administration of goodluck jonathan. the money was according to investigators released by the former minister of petroleum mrs. diezani allison maduekwe to influence the outcome of the election in favour of the ruling party (sule et al., 2018a). another report is that by the civil society legislative advocacy centre (cislac) and transparency international uk in 2017 which revealed that the former nigerian army chiefs stole as much as $15 billion (n7,500,000,000, 000 seven trillion and five hundred billion) through fraudulent arms procurement deals. in a conference in state house abuja, the chairman of the presidential advisory committee against corruption itse sagay disclosed that, fifty top government officials and private businessmen allegedly diverted about $7.5 billion (n6.7 trillion at that time) to themselves between 2006 and 2013 at the expense of ordinary nigerians (sagay, 2017). the above are indices that are showing the nature and pattern of corruption in nigeria. however, measurement of corruption is the most difficult aspect in the study of the subject matter. this is because it is a political economic and social issue that involves human actors and variant actions that occur simultaneously and not possibly in a linear way. one of the most reliable indicators that are used to measure corruption in nigeria is the corruption perception index by transparency international. the country is constantly and continuously among the low performers since the commencement of the survey in 1996. the alarming issue is the way in which the country is performing far lower than in 1990s and 2000s. the cpi uses a scale of 0-100 by conducting a survey of some selected section of the society annually. the 2019 report shows that nigeria scores a disappointing 26/100. in nigeria, the survey since 1990s indicates that nigeria is one of the worst performers up to 2020 as shown in table 1. another measurement of corruption indices in nigeria is the one carried out by the national bureau of statistics (nbs) in collaboration with united nations office on drugs and crimes (unodc) in 2019 which is a local study of corruption in nigeria undertaken indigenously (national bureau of statistics, 2019). the study used the methodology of survey where 33,000 nigerians were interviewed from across the 36 states and the fct. the indices designed for the questionnaire is to identify how corruption is ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) │ 21 perceived and related among nigerians especially in their dealings with public officials. the study revealed a shocker that nearly 30.2% of nigerians are involved in the proceeds of corruption either by giving bribe or collecting and around n400 billion was paid as bribe in just 2019 alone. about 9% of nigerians based on the survey saw corruption as the most challenging problem that is slowing nigeria’s development. direct bribery requests by public officials accounted for 60 per cent of all bribery transactions in nigeria in 2019. around two thirds of bribes (67 per cent) are paid before a service is provided by a public official, according to the 2019 survey. more than 93 per cent of all bribes paid in 2019 were paid in cash and the prevalence of institutions involved in collecting bribery is police with 44%, prosecutors 33%, judiciary 31% and customs and immigration 31%. men likely pay more bribe than women and the citizens’ response is that bribes are paid not necessarily but to speedy up or facilitate a process of services. vote buying in the electoral process and nepotism in the recruitment process and promotion in the public sector took a large share of bribery according to the survey. in a related report released earlier in 2018 by page (2018), he observes that “electoral corruption and kleptocratic capture of political party structures unlock corruption opportunities across a range of other sectors and that corruption is ripe across the country’s economic sector”. corruption by sector according to page (2018) taxonomy shows that political corruption and political parties is a big key player in polluting the nigerian environment with bribery. this is followed by media corruption, electoral corruption, legislative corruption, bureaucratic corruption, petro corruption, trade related corruption, industrial corruption, agricultural corruption, infrastructure corruption, power sector corruption, financial sector corruption, environmental corruption, security sector corruption, judicial corruption, anticorruption corruption, education sector corruption, health sector corruption and humanitarian sector corruption. this indicates that virtually there is no sector in nigeria that has not been penetrated by corruption. table 1. corruption perception index of nigeria 1996-2020 year perception index no. of countries selected rating 1996 1.2 54 54 1997 1.3 52 52 1998 1.9 85 81 1999 1.9 99 98 2000 1.9 90 90 2001 1.6 102 100 2002 1.7 91 90 2003 1.4 133 132 2004 1.6 145 144 2005 1.9 158 154 2006 2.2 160 142 2007 2.2 183 127 2008 2.2 183 127 2009 2.7 180 130 2010 2.7 174 134 2011 2.4 183 143 2012 2.7 174 139 2013 2.5 175 144 2014 2.7 176 136 ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) 22 │ 2015 2016 2017 2018 2019 2.6 2.1 2.7 2.6 2.6 167 176 180 180 180 136 136 148 144 146 source: transparency international (2020a). in nigeria’s security sector, defense sector and police corruption are destabilising and compounding security challenges in conflict hotspots like the lake chad basin, the middle belt, and the niger delta. educational, health, and humanitarian sector corruption, meanwhile, saps the country’s social capital and has an outsized impact on its most vulnerable citizens (page, 2018). political corruption in nigeria has several implications. corruption leads to leadership crisis and this has undermined democratic values of trust, credibility of government, and good governance by flouting or subverting formal process. leadership crisis and corruption in electioneering processes, and the executive and legislative bodies reduced accountability, transparency, integrity and distorts quality representation in policy making (sule et al., 2018b). socially, nigeria suffers from epileptic power supply, industrial decay and poor road networks. the state of insecurity to lives and properties in the country is cataclysmic. health infrastructures have collapsed as average nigerian becomes victim of preventable and curable diseases resulting from political and bureaucratic corruption (page, 2018). economically, corruption has crippled the nigerian micro and macroeconomics extending its real consequences on the life of nigerians. the nigerian economy has been in comatose despite its enormous resources and potential for growth and development. for example, the human development report in 2011 shows that about 70% of nigerians lives in poverty spending less than $1.9 per day. nigeria emerged as headquarters of world poverty in 2019 based on the world poverty clock report. corruption has many negative impacts on the culture of nigeria. for instance, nigerian political culture has been that of money politics, vote buying, godfatherism, violence, rigging, manipulation of election results and other electoral irregularities which made nigerian democratic culture an apathetic one and backward (aiyede, 2008). there are many responses and measures taken by the nigerian government to combat corruption. one of the approaches toward curbing the menace of corruption is institutional strategy. the code of conduct bureau was established since 1970s to ensure compliance, accountability and transparency of the public office holders. they are to declare their assets on assumption of office and when leaving. another institution is the public complain commission which is responsible for handling complains and petitions from the public on misconduct of public office holders. the pcc was established in 1980. the independent corrupt practices and related offences commission (icpc) was established on 29th september 2000 as the agency for fighting corruption. the commission is to receive complaints, investigate and prosecute offenders. it is also to educate and enlighten the public about the practices that are considered as bribery and corruption. it failed to make serious prosecutions and curb corrupt practices as expected. with the failure of the icpc, the nigerian government did not relent in its efforts to remedy the evil of corruption in nigeria. another anti-corruption agency was established called the economic and financial crimes commission (efcc) in april 2003. the commission is empowered to prevent, investigate, prosecute and penalise economic and financial crimes and is charged with responsibility of enforcing the provisions of other laws and regulations relating to economic and financial crimes including economic and financial crimes commission establishment act 2004, the money laundering act 1995, the money laundering prohibition act 2004, the advance fee fraud and other fraud related act 1995, the failed banks and financial malpractices in banks act 1994, the banks and other financial institutions act ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) │ 23 1991 and miscellaneous act 1998 (aiyede, 2008). efcc has recorded significant achievement in the fight against corruption and financial crimes in nigeria especially in its early inception from 2001 to 2007. however, it faced many challenges including the perception of the public towards the commission as a tool used by the incumbent government to hunt and intimidate opposition and perceived threats. as such, it has failed to be effective due to lack of political will. thus, this study concludes that all the strategies introduced by the nigerian government failed to address the problem of corruption because even the ccb which monitors assets of public office holders is not functioning since most of them are not declaring. hence, this study provides an alternative; the islamic model or perspective. the islamic alternative to combating corruption in nigeria it is believed by this study that the islamic model of combating corruption will work in nigeria. it should be note that many parts of nigeria operate islamic law especially in northern nigeria and the nigerian 1999 constitution provides for the legal position of shari’ah courts. section 275 of the constitution provides for the creation of states shari’ah courts. corruption cases can be handled through shari’ah courts. it may also be integrated in the mainstream competent courts of jurisdiction for nationwide application to those who are interested. it will not be easy in a religiously volatile environment like nigeria where every policy and action are interpreted using political and religious manipulation. the experience of nigeria during the re-introduction of shari’ah law in 1999 was still unpalatable. christians in the country christened the term islamisation and other synonymous nomenclatures. a stiff resistance, misrepresentation, deliberate manipulation, counter efforts and other recalcitrant resistance were staged. the same can be said of the introduction of islamic banking (non-interest banking) in 2011. despite the fact that world leading secular countries like united states, united kingdom, japan, canada, and others are operating the system, several unnecessary outcries and negative condemnation accompanied with campaign of calumny to thwart the establishment of the bank followed. since the negative comments and censure could not prevent the re-introduction of shari’ah law and islamic banking against all odds, the same can happen with the introduction of strategies of combating corruption using islamic alternative. islam has three basic strategies for addressing the issue of corruption. the first is the moral and spiritual deterrence taking the approach of prevention. the second is the punishment, some mild, others capital, depending on corrupt practice or activity sanctioned in this world with the good hope that it is forgiven against the hereafter. the last strategy is the anticipation that the corrupt will not go free as they will face the wrath of their creator in the day of judgement. in the first strategy, the glorious quran mentions in several verses too numerous to mention on the abstention from sins, corrupt behaviours, evil practices and moral degradation. in most cases, such admonition for abstention are accompanied with the pledge of a beautiful reward in this world and the hereafter. the glorious quran mentions that mankind is clearly guided on good and evil (quran 90:8-10). there are several prophetic hadiths too numerous to mention on prevention of corruption in the society for both the leaders and followers. for instance, the prophet (pbuh) said whosoever deceives us is not among us as reported by bukhari and in another hadith, he said that every traitor will have a banner on the day of judgement it will be said this is the betrayer of so and so. in other hadiths, the prophet (pbuh) said that anybody that shows keen interest on leadership do not appoint him. he also said that anyone that we appoint in a leadership responsibility and uses the opportunity to enrich himself will not enter paradise responding on the zakat collector who returned with a separate personal wealth. he also emphasises that people are obsessed with leadership and wealth and they are all source of regret on the day of judgement (all reported by bukhari). ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) 24 │ in the second instance, several quranic verses as mentioned in the section on islamic view of corruption revealed what a sinner or a perpetrator of a corrupt behaviour should expect as a punishment for his corruption because government and leadership in islam is a trust that must be faithfully observed (quran 4:58), and betrayal of trust is strictly forbidden (quran, 8:72). the quran also speaks in condemnation of corruption and its perpetrators (2:205; 26:151; 30:41). for instance, a fornicator who is unmarried will be flog 100 times while a certified married fellow will be stone to death once a factual evidence beyond doubt is established. a thief is destined for amputation if his stealing reaches a certain quantity and it is confirmed. a transgression is bound to be retaliated by law such as murder, injury and robbery. in the last category, some corrupt practices such as usury, betrayal, treachery, violation of moral and spiritual regulations are all punishable in the hereafter. hence, leaders who emerge either by election or appointment in nigeria for political offices or public offices should be made to undergo compulsory workshop on training towards understanding how to prevent corruption upon themselves and in the society and the expected punishment accruable to certain corrupt practices in this world with specification on those that are punishable on the day of judgement. this will awaken and frighten many to abstain from such practices. without any serious expenditure, corruption can be tackled. anti-corruption measures are also taken in the history of islam by various caliphs. umar al-khattab, the second caliph, introduced measures of fighting bribery and corruption of officials through confiscation of personal wealth accumulated during the tenure of office. this was done to prominent figures among the prophet’s companions, abu hurairah, amri al-aas, nafi amri, saad bin abi waqas, and khalid al-walid, the governors respectively of bahrain, egypt, mecca, kufa and sham, among others, who were found to have accumulated wealth which they did not have prior to employment. some of them indulged in trading activities. umar (rta) did not blame or accused them of corruption but rather felt that it was not necessary for a leader who is involved in handling of public affairs to engage in business transaction for wealth accumulation which will possibly divert his attention from discharging his responsibility as expected. such expropriation was not confined to government officials but also extended to merchants, contractors and dignitaries who conducted business with the government and accumulated disproportionate amounts of wealth (kamal, 2019). kamal (2019) added that expropriation of assets of corrupt officials was eventually institutionalised under the abbasid caliph, ja’afar al-mansur, when a department was established for handling expropriation matters in cases of unwarranted enrichment. the same approach can be applied in nigerian context under the provision of islamic law or shari’ah on combating corruption. it will help in discouraging many public office holders from corrupt practices since they are quite aware that what they accumulate may not end up in their personal account. they may lose it. conclusion corruption is a global problem and countering it is continuously evading the international community because the strategies introduced are not effective. nigeria is one of the countries that has the highest prevalence of corruption in all its characteristic ramifications from bribery to extortion, vote buying, nepotism, favouritism, stealing of public resources and other forms. corruption in nigeria is caused by several factors as observed above most importantly weak institutions and failure of legal enforcement regime to sanction the offenders appropriately. corruption manifested in nigeria where it was reported that over $600 billion was stolen from 1960 to date and the nigeria’s cpi revealed a low score of just 26/100. corruption has affected the political, economic, social and cultural development of nigeria being a rich and populous country raped by its ruling elites for many decades of its resources. several institutional strategies such as ccb, pcc, icpc and efcc that were introduced failed to address corruption ijik, vol.11 no. 1: 12-28 strategies of combating corruption in nigeria: the islamic perspective usman sambo and babayo sule issn 2302-9781 (online) issn 2302-9366 ( print ) │ 25 phenomenon in nigeria. the above development prompted this study to conclude that the strategies adopted by the nigerian state towards combating corruption are not working and may not likely work. hence, the search for an alternative model. the islamic approach or strategies were found to be plausible, comprehensive and effective in curbing societal corruption and are therefore recommended for adoption and integration with the existing strategies particularly by the states that are operating shari’ah as a litmus test for future full implementation. references achebe, c. 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(2016). the politics of corruption in dictatorships. cambridge university press. available online at:http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 13 no. 1: 48-63 doi: 10.15575/ijik.v13i1.23676 * copyright (c) 2023 sabbir hasan this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: oct 1, 2022;revised: jan 4, 2023;accepted: jan 30,2023 does sharia support cloning? a qualitative analysis sabbir hasan pundra university of science and technology, bogura, bangladesh corresponding author e-mail: sabbirhasan60@gmail.com abstract recent developments in genetics and biotechnology have ushered in a new era of health advancement. islam is the name of a faith that inspires its followers to innovate within the limits of islamic law in the pursuit of knowledge and to improve the quality of life. modern biotechnology, especially animal cloning, has helped advance human civilisation's social, economic, and health aspects. therapeutic cloning has uncovered enormous possibilities in medical practice. however, cloning technology is also believed to have the potential for reproductive cloning, which raises ethical issues. islamic countries need to reach a consensus on this important issue. the need for a sharia perspective to improve science and technology is evident in the context of greater health development. muslim scholars need to immediately take a logical and much-needed step towards stem cell and cloning research that considers the scientific benefits and ethical, legal, and sharia implications. the present study aims to evaluate the different views of muslim jurists on therapeutic and reproductive cloning by clarifying the shariah position on this controversial issue. keywords: cloning, therapeutic cloning, reproductive cloning, islamic sharia, ethics introduction since the beginning of time, humans have used biotechnology in some capacity. perhaps as long as humanity itself, man has always sought to benefit from nature. islam places a high value on seeking and acquiring knowledge to enhance life (kashim et al., 2021). when trying to improve one's quality of life, a muslim should also consider whether or not his actions are at odds with islam. the focus on research has increased significantly in modern biology over the past three decades. rece nt developments in biotechnology and genomics have made it possible for humans to reproduce a nd breed their species (keller, 2022). genomics is a field of molecular biology that investigates an organism's genes (sherman & salzberg, 2020). there is not much debate when it comes to using genomics and biotechnology on plants, human and other animals. however, when these trials start including humans, the guiding principles, precepts, and religious ideals that have guided human society for millennia are called into question. the discovery of cloning technology as a result of developments in contemporary biotechnology is a wonder to both the general public and scientists. animal cloning has been studied, criticized, and examined because of the world's focus on the quick advancement of research in this area. modern biotechnology is used in the pharmaceuticals manufacturing, the cloning of human cells, the development of genetically modified crops, and the cloning of animals. at the rosslyn institute in scotland, two sheep named megan and morag were used in 1995 to perform the world’s first successful cloning. the same researchers cloned adult stem cells from a ewe the year after, creating dolly the sheep. today, scientists use this technology for genetic alteration, such as creating transgenic animals an d cloning other animal species (hasim et al., 2020). developing genetically modified animal organs useful to humans is one of the other purposes of cloning. animal cloning has been included in the research for economic and environmental protection https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) │ 49 through advancements in agriculture as a result of the recognition of the many advantages of cloning and its capacity to serve many objectives. transgenic technology is frequently used in agriculture to increase disease resistance and increase milk production. scientists are raising featherless hens and have successfully lowered the phosphorous content of pig manure to lessen the impact farming has on the environment and the total cost of farming (t. thomas, 2003). this study analyzes the cloning controversy from an islamic perspective. allah (swt) said: "and we have sent you [o muhammad] as a mercy to the world (al-hilali & khan, 1993b).". it is clear in this verse that islam has come as a mercy to humanity, and allah (swt) has formulated the rules of islam considering the interests and benefits of human society. research method the author employed the document study method for qualitative research in this research. analyzing papers containing details on the circumstance or event under consideration is the document study method (think.design, 2022). it is used to look into, classify, and examine actual sources from the social, public, or digital realm, most frequently written materials. the study explores the nature and history of cloning using references from primary and secondary sources. following that, a solution to different types of cloning based on islamic sharia was provided. this study is based upon information gathered through scanning newspapers, journals, and books and browsing the internet. results and discussion what is cloning? according to plant scientist herbert. j. in wieber the word 'clone' is derived from the ancient greek word κλών (klōn), which means 'twig' or branching from a branch. cloning is the process by which a new plant grows from the stem or branch of a plant, some reproducing, some copying, duplicating and replicating (manjur, 2003). the definition of cloning in encyclopaedia of britannica is the process of generating a genetically identical copy of a cell or an organism. cloning often happens in nature—for example, when a cell replicates itself asexually without any genetic alteration or recombination. prokaryotic organisms (organisms lacking a cell nucleus), such as bacteria, create genetically identical duplicates of themselves using binary fission or budding (rugnetta, 2022). in cambridge dictionary, cloning is a type of genetic engineering that uses cells from one organism to create a second living organism genetically identical to the first (dictionary.cambridge.org, 2022). in merriam webster dictionary, cloning is defined as the production of a population of genetically identical cells or organisms asexually produced by a single cell or organism (www.merriam-webster.com, 2022). according to the national human genome research institute, the term cloning describes many different processes that can produce genetically identical copies of a biological entity. the copied material, which has the same genetic makeup as the original, is referred to as a clone (https://www.genome.gov/, 2022). mohammad saleh al mohab says (mohab, 2000). التوالد الخلوي الالجنسي ويكون بانقسام الخلية األنثى أو البويضة بعد تضاعف صبغياتها دون تلقيح أو إخصاب، من قبل الخلية الذكر أو النطفة، كما في التوالد الجنسيa review of the definitions reveals that cloning is the process of creating genetically identical organisms from one another by following various scientific methods. clon ing is the process of recreating an exact organism from a cell of an organism. ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) 50 │ therapeutic cloning therapeutic cloning is the process of making cloned cells from adult cells for use in research and therapy. therapeutic cloning is employed, as the name implies, for novel purposes. this cloning can be utilized to regenerate damaged tissues or create organs. therapeutic cloning creates a replica of a specific organ or tissue rather than a brand-new copy of the entire organism. in this procedure, a particular cell is often cloned. this cloning mostly serves the medical industry. the cells produced in this manner can later develop in the animal's body. additionally, it is employed in research. in other words, this technique is utilized to create stem cells, which are the body's original cells. after birth, one cell is typically used to make all other types of cells. these original cells can be used to make any new form of cell. researchers believe that alzheimer's disease and all heart conditions are curable. alzheimer's disease is an age-related, neurodegenerative condition with no known cause. this disease has no known treatment. as the disease progresses, the patient's condition deteriorates, eventually leading to the patient's death (berchtold & cotman, 1998)). doctors are optimistic about using this technology to treat injuries and treat various complex diseases, including diabetes, by restoring damaged tissue (qasmi, 2009). this procedure can also be used to treat brain damage caused by brain clots. scientists have discovered that removing and freezing umbilical cord cells shortly after birth may one day be possible to treat a patient with an illness that will progress into old life (al-sadi, 2002). the globe was stunned by a medical incident in january 2022. a pig's heart has been implanted into a human body for the first time. david bennett (2022), the patient, passed away two months after the transplant. scientists were originally upset as a result, but they eventually changed their perspective and grew upbeat about new opportunities in organ transplantation. every year, many people pass away because of a dearth of organs in various nations. the final solution to this issue will be discovered if an animal organ can be transplanted into a human body. reproductive cloning the method of generating a creature that is an identical replica of another organism is called reproductive cloning. the somatic cell nuclear transfer method is mostly utilised in this instance (aramesh & dabbagh, 2007). the visible component of an animal's body cell known as the nucleus—containing specific chromosomes that are membrane-enclosed in the protoplasm of the organism—takes part in this process. the term "nucleus" refers to the centre structure in a cell's protoplasm encircled by a membrane. it is cylindrical, oval, or spherical. first separated and then put into an enucleated egg, from which the nucleus has already been extracted using a unique procedure. the egg is then transferred into a fertile uterus or womb after being fertilized and having its cells separated using chemi cals or electric shocks. then, it develops normally in the womb before being born when it should. the resultant child is similar to the cell donor. dolly the sheep was created just in this manner (leather, 2004). there is a lot of conjecture surrounding the debate on cloning (reproductive cloning). the method of making an animal's bodily cells identical to the donor animal through suitable laboratory research is known as reproductive cloning. when the cloned embryo is ready for implantation in reproductive cloning, it is put in the female's uterus. the role of the male is lacking in asexual reproduction. after removing cells from an animal's body and analyzing them in a lab, the offspring will be birthed after being placed in the womb of the female animal for a predetermined amount of time. it does not involve sexual ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) │ 51 activity. this process is time-consuming and fairly difficult. the most debated cloning technique is this one. reproductive cloning can be accomplished by breeding elite and valuable animals, like race horses. it is possible to clone a beloved household pet (a cat), preserving people's cherished bond with animals. the cloned embryo is typically allowed to mature for 14 days before being inserted into t he womb. replacement cloning there have been no experimental findings for this hypothetical theory. reproductive and therapeutic cloning are both used in this type of cloning. instead of cloning a badly injured body where the heart, brain, and other internal organs can be transplanted, scientists seek to use technology to clone a whole human body. even if it is still considered science fiction, the implementation of this cloning will assist the human body in avoiding ageing. history of cloning in 1963, the term "cloning" was first used. scientist j.b.s. haldane coined the term initially. however, this idea was first introduced in 1985 (i. thomas, 2012). german scientist hans driesch 18911895 produced significant advances in the biology discipline. his research on force and how it relates to a motion made him most famous. hans driesch was able to take an embryo from a sea urchin and grow it into a complete sea urchin. cloning studies, however, abruptly came to an end. resuming it was hans spemann (zanfi, 2021). in 1928, he discovered that developing an embryo from a body cell's nucleus was possible. a crucial advancement in contemporary biology was made by spemann's pioneering work on cloning in 1938. "the fantastic experiment," he dubbed it. he switched the two cells' nuclei. then, he used it to create new embryonic cells. he received the nobel prize in 1935 for his crucial contributions to science. the first pig was cloned in 1985 after british biologist john gordon discovered a means to clone the african clawed frog in 1952. however, scientists believed it would be very difficult to clone such a huge creature. later, by examining the embryonic cells of many other species, other researchers elevated cloning to a brand-new level. cloning research advanced to new levels in 1975. during this time, researchers started cloning mammals. the same techniques used to clone dolly the sheep were employed in this project. the group of scientists' leader was derek broomhall. he developed embryonic cells by studying rabbit cells. he could produce cells that could eventually become a rabbit embryo, proving that his endeavour was effective. keith campbell and ian wilmut improved upon professor broomhall's earlier research. they investigated a sheep. however, using standard techniques, they were unable to clone lambs. many members of their party had given up. the research team attempted 277 different approaches and failed in 276 of them. scientists at the rosslyn institute were working on a challenging procedure known as nuclear transfer in order to clone sheep. the nucleus of a mammary cell was moved electrically from one ewe to the egg of another sheep (https://www.bbc.com/, 2022). as a result, the ewe's deoxyribonucleic acid (dna) was placed in that egg. the egg then grew into an embryo in the laboratory. according to the head of the biology and developmental genetics laboratory, landon robin lovellbadge (2001), an adult cell that has all the dna in its nucleus reprogrammed can behave like a primitive cell and produce a new organism, as demonstrated by the successful cloning of dolly (sheep). scientists at the rosslyn institute produced a surprisingly healthy embryo and placed it into the womb of a third ewe. thus, the ewe gave birth in the roslin institute's lab on july 5, 1996. dolly, a scientific marvel, was born. the sheep was named dolly after american singer dolly parton (einsiedel et al., 2002). ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) 52 │ dolly was expected to live for 11 to 12 years (the average sheep lives for 10 to 12 years), but she passed away from lung cancer on friday, february 14, 2003, only six and a half years after that projection. everything dolly had was stored in the national museum of scotland after her death. research on cloning is still developing rapidly. a technology business based in texas, united states, viagen, purchased intellectual property over the cloning method in 1998. through the use of cloning technologies, they sought to enhance cattle. a novel cloning technique developed by viagen was quicker and more effective than the previous technique. the business began providing a service that allowed pet owners to, if they so desired, clone their dogs and cats. other nations were using comparable cloning methods. sinogen company in china and suam biotech company in south korea provide dog cloning services. in 1998, researchers cloned 50 mice. over time, new rodent species, pigs, cats, horses, and monkeys, have all successfully reproduced (www.bbc.com, 2022). a once-common animal known as the "pyrenean ibex" that roams the pyrenees mountains was cloned and brought back to life in 2009. using cloning technology, scientists were able to produce stem cells in 2014. in scientists' opinion, stem cell cloning may pave the way for new developments in the medical sphere (veres et al., 2014). a revolutionary discovery in medicine japanese medical scientist shini yamanaka learned that scientists in scotland had created sheep through cloning. yamanaka was greatly affected by this news. he wondered if it was possible to 'reprogram' an adult cell by changing a gene to return the cell to its embryonic stage. yamanaka has been working on this idea for a long time and has been successful. as a result of the technology he discovered, it became possible to change the body's skin or blood cells into any other type of cell in the body. yamanaka was awarded the nobel prize in 2012 for his discovery of how to manipulate cells to produce specific effects. yamanaka's discovery enables scientists to create tiny organs in the laboratory from blood cells. using these organs, scientists can discover new drugs, vaccines and other treatments. scientists have long believed that this technology would be possible to cure any genetic disorder. human cloning many issues have been raised concerning the cloning process since dolly was created, one of which is whether or not people will ever be cloned in the future. what ethical issues might deploying this technology pose to people? for most of the 20th century, the idea of human cloning was just a theory, but in 1969, scientists and decision-makers started to take it seriously. when people were trying to discover a cure for the cytoplasmic disease (a condition affecting human cells), the concept of human cloning emerged. the first person to propose human cloning was j.b.s. haldane (i. thomas, 2012). they started the human genome project in the late 1980s. again, the initiative was shelved because ethical concerns. dr. andrew french and samuel wood of a biotechnology firm called stemagen stated in january 2008 that they had successfully used scnt (somatic cell nuclear transfer) technology to produce the first five mature human embryos. each embryo, in this instance, was made by transferring the nucleus from a skin cell (donated by wood and a colleague) into a human egg after the nucleus had been removed. however, the embryos were destroyed before they could even develop (weiss, 2008). louise, a baby, was born because of the project's completion through in vitro fertilization (ivf or test tube baby). in 2013, ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) │ 53 human embryos were once more successfully cloned. however, researchers did not try to start the process of subsequently producing a fully developed person. figure 1 and figure 2 present more details. normal human childbirth: figure 1. sexual reproduction copyright reserved to musa mohd. nordin birth of human child by cloning: figure 2. cloning or asexual reproduction copyright reserved to musa mohd. nordin however, dr brigitte boisellier, ceo of clinoid company, reported the birth of the first cloned human baby on december 27, 2002 (barratt & jackson, 2001). the location of the clone baby's birth was not disclosed, despite the fact that the news came from hollywood in the united states. eve is the name of the first human girl ever to be cloned. on december 26, 2002, a caesarean section delivered this 7 -pound baby girl. the child's mother, a 31-year-old american woman. boisselier, in an interview with a belgian tv network, revealed that the second cloned child would be born in the netherlands. however, it is crucial to note that dr brigitte boisellier could not provide any convincing proof to back up her assertion, which is why other experts rejected it. chinese researchers in january 2018 cloned a primate. since then, no animal resembling a human has been cloned. ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) 54 │ how cloning is done the animal produced by reproductive cloning will have the same dna as the donor animal. for this, the egg's dna-carrying nucleus must be removed and replaced with the donor animal's dna (fadel, 2012). this egg is implanted into the uterus of a female or placed in a lab to undergo cell division and develop into a full-body cell. a somatic cell and an egg are gathered first in this process. the ovum's nucleus is then removed from the corpuscle, and only the ovum devoid of the nu cleus is retained. the enucleated egg is subsequently implanted with the somatic cell's nucleus. after th at, an electric shock initiates the fertilization process. the test tube is where the entire process takes place. the embryo is placed in the uterus or womb after conception, when normal cell division starts, to allow for proper growth and development into a full-fledged organism. the embryo then develops in the womb until it is born. it is important to note that in this scenario, the uterus, egg, and body cell may or may not all be from the same animal(cibelli, kiessling, cuniff, richards, lanza, 2001). therapeutic cloning is extremely similar to reproductive cloning, except that the embryo is not fully formed and is grown in the lab rather than being inserted into a female's womb. a few days after the fertilized egg starts to divide, stem cells are removed from it(thomson & odorico, 2000). the primary goal of this kind of cloning is to study stem cells and determine whether they can be intentionally transformed into other types of cells in the lab. if this is possible, diseases caused by various types of cells could be cured with artificially transformed cells. this will eventually result in treatments for conditions like alzheimer's, which the death of neuronal cells may cause (perry & wakayama, 2002). it is crucial to remember that stem cells are the source of all cell types in an animal’s entire body. its goal is to remove their stem cells without ever placing the cloned embryos in the womb. the creation of various stem cells frequently involves therapeutic cloning. the main source of embryonic stem cells is a tissue that forms in the first five days after the egg starts to divide. to develop healthy tissue and replace damaged or ill tissue, scientists want to use embryonic stem cells, which have the rare capacity to synthesize almost all cell types in an organism. how the world has taken cloning people worldwide agree that reproductive cloning, whether done on humans or other animals, should never be authorized. this is the consensus at the moment. there are two explanations for this. first, despite their limitations, science and human understanding can hurt humanity irreparably. most clones end up being aborted. many clones experience aberrant growth and succumb to earl y death after birth. after 227 attempts, the first cloned mammal, a sheep named dolly, was born. second, many scientists and religious experts believe that human cloning threatens human identity. this concern extends beyond technical or security considerations to encompass the moral, social, and cultural principles that have guided humanity for millennia. the united nations declaration on human cl oning was published in 2005 after the general assembly adopted a resolution. the proclamation claims that human cloning is an insult to human dignity and calls on the relevant nations to take the appropriate measures to outlaw it and all associated research (united nations declaration on human cloning, 2022). 1. the us traditionally forbade government funding for human cloning but has since granted limited, conditional assistance to "basic stem cell" research. these are some other countries' positions on reproductive cloning. ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) │ 55 2. in 2009, jordan passed article 11 of the act, which has not yet become law, outlawing reproductive cloning. 3. according to article 10 of federal law no. 10, passed by the uae (united arab emirates) government in 2008, human cloning is unlawful, as is study, testing, and practice to clone a human being. according to article 1/28 of the same act, whoever vi olates the rules outlined in the previous sentence will face a sentence of two to five years in prison. 4. according to egyptian law enacted on sept ember 5, 2003, researchers are not allowed to undertake or take part in any research involving problematic cross-breeding, the practice of such cross-breeding, or research into human cloning. 5. chapter viii of tunisia's law no. 93 of 2001 specifies that using cloning methods for reproduction is severely forbidden. 6. in the united states, no federal (central) laws currently prohibit human cloning or restrict federal financing for research into human cloning. however, there are restrictions against human cloning in several states. seven states (arizona, arkansas, michigan, north dakota, oklahoma, south dakota, and virginia) officially forbid human cloning for the creation of human offspring and biomedical research, i.e., they forbid both therapeutic and reproducti ve cloning. the cloning of humans is prohibited in ten states (california, connecticut, illinois, iowa, maryland, massachusetts, missouri, montana, new jersey, and rhode island). however, it is permitted for biomedical (therapeutic) research (witherspoon council, 2022). 7. in france, criminal code no. 800 of 2004 criminalized reproductive cloning in article 2/214. those who committed the above activities were sentenced to thirty years in prison and a fine of 7.5 million euros. article 3/214 indicates that if an organized group commits a crime, the penalty will be increased from life imprisonment and a fine of 7.5 million euros (www.ojp.gov, 2004). 8. australia first enacted legislation on cloning in 2002 and later amended legislation in 2006 and 2008 to ban reproductive cloning in australia. subject to legal regulation of treatment and subject to approval by the competent authority of each state, the matter remains open to consideration (stemcellsaustralia.edu.au, 2010). 9. canada's assisted human reproduction act 2004 outlaws human cloning, whether for reproductive or therapeutic purposes. the act states that those who commit this offence are punishable by a fine of up to 500,000 canadian dollars or imprisonment for up to ten years, or both (health canada, 2014). 10. the fertilization and human embryos act of 1990 in britain set the broad guidelines for studying embryos without using reproductive cloning. the human fertilization and embryology authority, which regulates the processes involved in the production, use, and storage of human embryos, is subject to this act (hfea). according to the reproductive system act of 2001, implanting a human embryo in a woman's womb via any process other than natural fertilization is illegal. violators may face up to ten years in prison, a fine, or a combination of the two (health canada, 2014). on the other hand, there are still several different debates about therapeutic cloning. this approach's primary goals are to cure illnesses, enhance health, and most importantly, provide people with better lives. the requisite research for creating therapeutic cloning technology is still being conducted. the issue is that therapeutic cloning needs embryonic stem cells that must be taken from early human embryos, which raises serious moral and ethical issues. early embryo collection poses a threat to a ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) 56 │ woman's life. this technology can be misused or abused to perform actions like human cloning, which might result in an unthinkable loss. many nations think that if enough study is done in this field, the risks associated with therapeutic cloning can be reduced. therefore, they are working towards that goal and implementing comprehensive research programs to produce therapeutic cloning technology. the uk has approved therapeutic cloning for stem cell collection despite the decision of the european parliament to outlaw human cloning in november 2002 (www.christiantoday.com, 2005). japan's top scientific council has recommended that the government allow the cloning of human embryos for research purposes on a limited scale (kawakami, sipp, & kato, 2010). the jordanian government has allowed therapeutic cloning research to get stem cells for treating fatal diseases. however, the tunisian government has outlawed both therapeutic and reproductive cloning. cloning in the perspective of islamic sharia religious perspectives, social norms, and moral principles all factor into the cloning discussion. however, in vitro fertilization (test tube baby treatment) is also in poor standing in locations with a large muslim populations. while many non-muslim nations have cutting-edge facilities for animal embryonic stem cell research, the absence of clear norms and guidelines leaves room for misuse. while this is happening, certain muslim nations are rapidly building out their scientific infrastructure, with health research and development becoming more important and gradually taking centre stage. finding a balance between advancing cloning science and improving human life quality is the ultimate challenge. from an islamic perspective, the debate over human embryo cloning rests on two main arguments. 1. first, does cloning contradict islamic beliefs? 2. second, if it is not contradictory, then to what degree is it allowed? does cloning conflict with islamic beliefs? at its conference in 1997, the islamic fiqh academy decided that cloning is not in opposition to islamic principles. almighty allah created the universe, and he had already planned for the growth of knowledge and technology that led to the invention of cloning. just as the person who plants the seed is not the originator of the plant that grows, neither is the technician who p erforms the cloning (islamic fiqh academy, 1997b). there is a general understanding that islamic law does not forbid the cloning of plants or animals to increase quality and productivity or treat human diseases. all islamic nations and muslim scholars agree that human cloning is wrong. based on numerous fatwas, or religious leaders' edicts, national and international islamic groups have repeatedly demanded that human cloning be prohibited throughout the muslim world. research has revealed some drawbacks of human cloning, including: altering god's creation: cloning is considered a modification of god's creation and is contrary to the natural order by which god created man. allah almighty said, "allah's nature, the nature on which he created man. there is no change in god's creation (al-hilali & khan, 1993a). and they have no power over death, life and resurrection (al-hilali & khan, 1993a). painting or making any idols is prohibited by islam and is considered a modification of almighty allah's creation. the prophet (saw) cursed those women who altered the creation of allah (swt) by tattooing their limbs and others and plucking their eyebrow hairs ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) │ 57 for the sake of beauty(majah, 1975). when sharia does not support tattooing, eyebrow plucking, or painting, how is it not haram to change creation by artificial means of human cells? destruction of man's being the fact that every human being has a unique personality is a heavenly quality of man's creation. everyone has a unique personality that no other person possesses. cloning eliminates this innate uniqueness and individuality by producing duplicates with identical genetic makeup. this will result in the production of thousands more copies. every created being has value because of what sets it apart from everything else in its environment. these identities and traits, like voice and fingerprint, cannot be shared by anyone else. allah said, "and among his signs is the creation of the heavens and the earth and the diversity of your languages and races. verily in it are signs for the wise (al-hilali & khan, 1993b)." cloning diminishes human diversity, which corrupts life. a woman will not recognize her husband if there are numerous men with the same name, and she will not be able to tell which of them she is legally married to. a husband will not be able to recognize his wife if there are other women similar to his wife. who is the true offender, and who is innocent among the countless transcripts that will not be proven in court? additionally, it will not be possible to identify the candidate in the test room. this will result in losing each person's genuine identity, which is the foundation for how they are addressed, held accountable, rewarded, and punished. anyone who uses this technology to clone a person will be held accountable for their actions both now and in the afterlife (al-qaradwi, 1997). humanity should be safeguarded from harmful actions that put it in peril in the name of technological advancement. the diversity of people, which allah almighty made one of the traits of the heredity system, is a manifestation of allah's will for creation. allah almighty said "(o prophet and his followers), turn your face single-mindedly to the true faith and adhere to the true nature on which allah has created human beings. the mould fashioned by allah cannot be altered. that is the true, straight faith, although most people do not know (al-hilali & khan, 1993b)." the human structure that god made is destroyed by any alteration and destruction of god's creation within this diversity. this organism will enter darkness if we in terfere with the delicate processes that keep the equilibrium of life, the environment, and humans. nations' vitality and continuity are aided by biodiversity (ebrāhīm, 2001). because the addition of artificial substances has altered the human body's natural systems, the affected individual will lack natural immunity and develop many ailments that will cause him to pass away too soon. cloning will reduce sexuality in society, the long -term consequences of which may end in various diseases and even epidemics like the plague, which may threaten the lives of all humanity. the secret of life lies in gender and gender differences. dissolution of family ties: one of the potential negative effects of this advancement in science is that it could lead to serious imbalances in interpersonal relationships, which could lead to the dissolution of the family and its social structure, the eradication of motherhood, the end of male dominance, and the breakdown of the marital system. while they require a facility made up of parents in order to care for them, these replicas only have a secondary need for a birth father or mother. it will produce a unique society transcending maternity, parenthood, and familial bonds. in islam and all other religions, the family is based on the sacred union between the husband and the wife, which entails love, affection, kindness, and mercy. cloning refers to the technique of producing kids in an asexual relationship and free environment without intermarriage between the two parties. in the profitable fields of genetic engineering and biotechnology, heredity will be lost. ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) 58 │ "and among his signs is that he has created for you wives from among yourselves, that you may find comfort in them. and he has created love and kindness in you. surely in it are signs for a people who reflect (al-hilali & khan, 1993a)." eliminate the need for marriage: such a process can eliminate the need for marriage in society, as a person can obtain a copy of himself without any sexual intercourse. as a result, legal problems and many social problems will arise regarding sibling relationships, inheritance, etc. technological misuse: one of the biggest worries with cloning technology is that if it falls into the hands of aggressive, authoritarian governments, they may exploit it most horrifyingly. it can be employed to rule the planet and mercilessly repress enemies. the rulers had the propensity to build a despotic army during that time. destruction of embryos for research is tantamount to murder: when ivf (also known as the test tube treatment) is used to treat infertility in infertile couples, it is acceptable to clone a fertilized ovum (iqbal, bibi, muneer, bibi, & anwar, 2020). islam, therefore, recommends treatments and medications based on the ailment. prophet (saw) said, "none of you should give up seeking children, for if one dies childless, his name will be cut off (husain, 2000)." for instance, doctors can clone many embryos from a single sperm frozen for various lengths if the husband has a significant sperm deficit. as a result, the husband's sperm fertilize the wife's egg, and the fertilized egg is then placed in another woman's womb. there is no marital contract between the husband and the hired womb. hence it is forbidden to implant it in another woman's womb (world health organization, 1997). cloning, however, does not work that way. with this technique, having a child with j ust one try is seen as a miracle. after ten years of arduous work, scottish scientist ian wilmut succeeded in cloning dolly the sheep via an asexual method on his 277th attempt (rothman, n.d.). cloning a human child using so many embryos over time is certainly a journey with no clear end. this is the exact opposite of using embryos; it is embryo annihilation. the grand mufti of saudi arabia, abdul aziz bin baz, stated that human cloning has no validity and is not permitted in light of these factors. additionally, egypt has legislation that mandates the execution of anyone engaged in activities or research involving human cloning operations (bajirova, 2019). some modern researchers believe that since human cloning has not yet been practised, the position of sharia has not yet become required. researchers are unable to provide a conclusive legal ruling in this matter. because the situation is still quite hazy and mysterious, one should not rush to understand the complexities of this issue before the full overview is understood. it is quite difficult to pass a final judgment on this matter because of the shortage of facts and documents. sheikh nasr farid wasel, a former grand mufti of egypt, disagrees, arguing that human cloning has not been proven to be possible scientifically, so the situation does not yet require muslims to look into its provisions. so, before the test is established, muslims must wait for a legal or jurisprudential judgment statement. however, humans are also thought to be included because studies with mammals like dolly the sheep and monkeys have been successful. on the other hand, most jurists believe it is important to clarify the sharia's viewpoint regarding upcoming occurrences as well. muslims can thus be protected from any looming peril. to what extent is cloning allowed? the fundamental objection to human cloning is that it raises the possibility that humanity would once more create technology that is obviously in conflict with islamic principles, ideals, and the general ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) │ 59 atmosphere that people have fostered for generations. there is no disagreement regarding the need to outlaw human cloning, given the circumstances of this particular case. however, there is a standard by which all of mankind is measured and it is using strategies and tactics created by human ingenuity, tenacity, and research to end pain and sickness. it has been a fundamental tenet of human development throughout history in all nations, cultures, and faiths. a resounding message that well-being is a basic right of every animal emerges from an analysis of all the fatwas, directives, prohibitions, and recommendations against cloning issued by muslims around the world. islam constantly promotes investigation and inquiry. drugs and vaccines were key scientific advancements that made a substantial contribution to the treatment of diseases at various points in history. cloning technology has now made it possible to treat diseases in new and exciting ways (collins, 1999). prophet (saw) said, "allah (swt) has not revealed any such disease. for which he did not create the means of healing (al‐hayani, 2008)." sheikh yusuf al-qarawi, a conservative egyptian scholar, says that islam forbids human cloning because islam promotes scientific advancement and study and because there has never been a historical confrontation between islam and science. therefore, cloning is against islamic law if it is done to create human beings, making it haram. however, should cloning be done to treat certain organs or parts of the human body, such as the heart or kidneys, then in that case, not only is it permitted but also encouraged by sharia; whoever discovers it will be rewarded by almighty allah (qaradawi, 2015). members of the islamic fiqh academy stated in a 1997 seminar, while clearl y outlining the academy's position on therapeutic cloning. therapeutic cloning should not be permitted in general but may be permitted in exceptional cases. however, it should be noted that therapeutic cloning should not be implemented in any case that conflicts with islamic law (islamic fiqh academy, 1997a). according to the explanation above, islam has no controversy regarding human cloning. it is categorically prohibited, and there is no alternative viewpoint. islam, however, urges t he nation to learn science and knowledge and views it as essential to look for treatments for human problems. according to the sharia, therapeutic cloning should not be discouraged but rather encouraged as long as it is utilized to treat disease and illness without resulting in the creation of human beings and does not go against religious principles. therapeutic cloning research aims to use stem cells to help treat human ailments. early-stage embryos are necessary for stem cell research. understanding how islam perceives the beginning of life (abdurrab& khayat, 2006) is crucial. any improper handling of the fetus is prohibited since it directly conflicts with islamic principles. in 1985, kuwait hosted an international conference titled "human life: beginning and end in the view of islam." three stages are used to divide the beginning of human life. fusing sperm and an egg to form a zygote is the first stage of initiation (early embryo). the human genetic code is established during this stage, which develops from the zygote. the second stage begins when the zygote becomes an embryo in a woman's womb. it takes about 10-12 days for the zygote to develop into an embryo after fertilization. the third stage begins when the soul is incorporated into the embryo. it is considered to be the 120th day of initiation. some muslim medical scholars believe that it occurs on the 40th day. a fetus is considered a living being from its conception and is considered fully alive after the soul is incorporated (an international conference was held in kuwait in 1985 on the topic: "human life: beginning and end in the view of islam (al-mazkur, al-saif, al-gindi, & abu guddah, 1985). removal of a fetus at any stage after conception (abortion) is considered haram according to many scholars, but the exception is when the mother's health is at risk. some expert scholars hold that abortion before the 40th day of pregnancy is permissible if there is a valid reason. muslim scholars believe that when a soul enters a fetus, the fetus acquires human dignity. scholars who have studied this issue agree that islam does not ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) 60 │ outright forbid early embryo (zygote) research, especially when it is deemed necessary and acceptable. however, there are health hazards for the women who would produce these embryos. there are significant risks that present significant ethical and social issues. there will not be any interference from the side of sharia in performing this study if a way is found to reduce the stability risk of the woman subject. sharia's position on the cloning of other animals the debate about eating food from cloned animals has gained attention because of the development of animal cloning in agriculture. a precise understanding of islam's prohibitions on the creation of animals by cloning and eating those animals is urgently required. before deciding if this food preparation method is halal or haram, an adequate investigation must be done. a muslim must rely on the unambiguous teachings of the quran and the sunnah to assess the truth of any claim. in general, islamic sharia deems a matter to be halal and legal if it is neither proven to be haram nor demonstrates that it does not meet the criteria for haram. the fundamental law for everything is valid unless its ban is established by proof, according to fiqh (islamic jurisprudence) (al-suyuti, 2013). islam generally forbids anything detrimental to a person or society. cloned animals and other goods created by contemporary biotechnology methods are therefore permissible as food under islamic sharia if they do not negatively impact humans or contravene any sharia principles (ismail & agustina, 2021). therefore, a thorough assessment by scholars is required to define the islamic position on contemporary biotechnology procedures, such as animal cloning, and to assess its appropriateness. most scholars concur that cloning animals to breed cattle and other animals to produce more milk and meat is legal because allah almighty designed the animal species for the benefit of people. almighty allah said, "o believers, fulfil your pledges. domesticated quadrupeds have been lawful for you, except for what is described to you (al-hilali & khan, 1993a)." "and within the cattle, there are certainly examples for you to teach. i make you drink (milk) from what is in their bellies, with many benefits for you. eat it (meat) (al-hilali & khan, 1993a)." cloned animals devoid of disease might benefit scientific study and food production. animal cloning may present a fresh opportunity to save threatened species from extinction and supply the world's expanding population with meat. however, it is acceptable if the intent is not to harm the a nimals, satisfy one's self-interests, or torture them. before the advent of islam, people used to cut the ears of livestock sacrificed to the gods and prevent themselves from using or eating them. alternatively, if an animal gave birth to five cubs and the fifth was born a male, the mother animal was prohibited from bei ng used as a vehicle and had its ears cut off as a symbol of this animal. according to the quran, "and surely i will guide them astray, give them false comfort, and command them so that they pierce the ears of animals and command them so that they undoubtedly damage the creation of allah." in addition, it is obvious that those who choose satan as their guardian rather than allah have suffered. islam forbids the mutilation, cruelty, and mutilation of animals. jurists have established the following guidelines to describe the sale of food made from cloned animals: 1. food products produced by cloning from halal animals will be considered halal, and food produced by cloning from haram animals will be considered haram (husni, nasohah, & kashim, 2015). therefore, the meat of animals cloned from the cells of animals, such as pigs, dogs, cats, mice etc., is haram; 2. slaughtering of cloned animals must follow islamic procedures; ijik, vol. 13 no. 1: 48-63 does sharia support cloning: a qualitative analysis sabbir hasan issn 2302-9366 ( print )issn 2302-9781(online) │ 61 3. animal cloning will be legally supported only when there is a need for cloning in society, for example, if the food demand of a growing population cannot be met through normal processes, if the existence of any halal animal is threatened, etc. however, some academics believe that cloning animals are unlawful. they consider animal cloning an impediment to the natural order almighty allah created. by interfering with this natural order, man is essentially challenging god. however, the all-powerful allah said: "hey man! a parable is given. listen to it attentively; those whom you call instead of allah would never be able to create even a single fly, even if they were all united for that purpose (al-hilali & khan, 1993a)." it is evident from this verse that none other than allah (swt) can create even a tiny insect. therefore, attempting this would be considered an act against the rules given by allah (swt). in response to critics of animal cloning, proponents argue that no matter how much knowledge scientists have, they will never be able to produce something from nothing. cloning involves more than just combining and creating; there is a distinction betw een the two. allah alone is the creator (swt). cloning employs a certain technique to insert a good cell and egg made by allah (swt) into a womb he produced. the advancement of science is not beyond allah's will (swt). a scientist cannot produce an animal cell, embryo, egg, etc., out of thin air. almighty allah is the creator, and because of what he has made, man has been able to accomplish great feats and arrive at specific outcomes. like a man plants a seed and grows a seedling, he cannot b e credited with creating the tree since he plants the seed; he cannot create the seed. conclusion the unprecedented phenomenon of cloning is a subject of intense interest and inquiry for scientists. due to the advancement of this technology, the me dical and agricultural sectors have seen significant change. the development of animal models for studying human diseases and the discovery of organs for transplantation into patients' bodies are made possible by advances in medical cloning. animal cloning has many benefits but also has disadvantages, like the malformations and anomalies of particular organs. along with scientific concerns, animal cloning also raises moral and spiritual ones. for instance, it has been called "messing with the creator" and a misuse of technology by many. it is also believed that this technology will eventually be utilized to clone humans, which is against islamic law. according to islamic law, the prohibition of cloning might vary according to the situation, and exceptions can be created by taking maslaha, or welfare, into account. it is necessary and urgent for muslim scholars to come forward and carefully study the need, advantages, risks, and balanced repercussions of cloning in order to examine its concerns objectively. references al-hilali, m. t.-d., & khan, d. m. m. 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(2021). bergson and german philosophy. in the bergsonian mind (pp. 305-317). routledge. about the author i am a post graduate in islamic studies. my areas of interest are islamic law, maqasid as-shariah, life and thought of muslim thinkers. i have been teaching at pundra university of science and technology, bangladesh in the department of islamic studies since 10 september, 2017. i wrote several articles on marital discord and islamic guidelines, juvenile delinquency and islam, i slamic values in farrukh ahmed’s poetry. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 9 no. 1: 9 22 * copyright (c) 2019 anwar this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 20 november 2018; revised: 8 december 2018; accepted: 16 december 2018 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar pascasarjana uin sunan gunung djati bandung email : anwarrr@gmail.com abstract laying islamic sharia as an agenda of local government is also quite common among the people. various institutions and activities aimed at campaigning for the "institutionalization" of islamic shari'a in public spaces continue to be echoed. with various weaknesses and strengths, one of which is in the district of cianjur with the movement for community development with morality, the purpose of this article is to see how the consistency of regional regulation number 3 of 2006 applies to regulations issued by the government, both regional and regent regulations, with the analytical research method. descriptive supported by documents related to the researchers concluded that the regional regulations and the regulations of the regents have not yet optima to incorporate the morality element of karma into each regulation that is ratified. keywords: law, local regulations, society introduction not only at the center, the placement of islamic sharia as a regional government agenda is also quite common among the people. various institutions and activities aimed at campaigning for the "institutionalization" of islamic shari'a in public spaces continue to be echoed. with a variety of weaknesses and strengths, community institutions that focus on campaign activities and the implementation of sharia are established. even so, the efforts of the public in publicizing the application of islamic shari'ah did not find a road that was free of obstacles. various controversies and rejections also arise from within the community itself with different arguments. however, not a few also doubted or even rejected the application of sharia as a law (zoelva, 2015). but the height of the controversy seems to remain accompanying the government's efforts to make sharia as one of the frameworks to be stipulated in the policy, especially in legislation. this situation was realized even more quickly when the government regime entered the reformation era. with the position of the 1945 constitution amended, the power to form a law that was originally in the hands of the president with the approval of the dpr was changed to the contrary, so more new legal norms were born. burgerlijk wetboek or the civil code the dutch legacy has been changed so much by various national laws and regulations, especially in the provisions in the field of law and bankruptcy, which are now categorized as economic law (zoelva, 2015). the government has also prepared a bill on the law of applied religious courts (syaputra, 2019). this draft law is an attempt to transform the rules of islamic law, as a law that lives in society into positive law. its scope is the fields of law that become the authority of the religious courts. of course, the legal subject of this positive law will apply specifically to citizens who are muslim. the president and the house of representatives also passed the law on waqf, which transformed the rules of islamic law into positive https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) 10 │ law. various laws related to business law have also provided an appropriate place for the rules of islamic law relating to banking and insurance. as a legal system that is believed to be the most complete, sharia then becomes a special attraction for the figures, observers, researchers and communities of various parts of the world not only as a code that regulates life but furthermore has become part of the global discourse and ideological attraction associated with new world data. this trend is no exception in indonesia alone; the country is factually inhabited by the majority of the largest muslims in the world. various groups of people competing to study and spread ideas and even invite about the need to make the shari'a a new life system that deserves to be chosen (zoelva, 2015). if we look at the laws in the field of worship, then practically islamic law applies without the need to elevate it into positive legal principles (fauzan & fata, 2018), as formalized in the form of legislation. how islamic law regulates the procedures for carrying out five daily prayers, fasting, and the like does not require positive legal rules. that the five daily prayers are mandatory fardhu'ain according to islamic law, is not the business of the state. the state cannot intervene and also bargain so that the five daily prayers become mu'akad sunnah, for example. islamic law in this field directly applies without being intervened by state power. what is needed is a rule that can give muslims the freedom to carry out the laws of worship, or at most are aspects of the administrative law of the state to facilitate the implementation of a rule of islamic law (muwahid, 2012). javanese, sundanese, and bantenese people develop islamic law through education, as important subjects in islamic boarding schools, as well as other places such as madura. in areas where there are power structures, such as in the kingdom of mataram, which later broke up into surakarta and yogyakarta, religious issues have entered the state bureaucratic structure, penghulu ageng at the center of the sultanate, carries out the coordination function for the princes in the district to the villages in carrying out the implementation of worship, and implementation of islamic law in the field of family and other civil code (zoelva, 2015). there are no detailed records to ascertain when the regional regulations created by the sharia appeared in indonesia. but seeing the development of sharia regional regulations began to grow when a long debate about the amendment to the 1945 constitution in 1999-2002 which also occurred the debate about the enactment of islamic sharia in indonesia. then it was applied in a special area of nad. this became even more lively with the increasing push for the implementation of regional autonomy in early 1999. in those years, it could be said to be an era in which the regional government was like a bird that found its freedom until it could do whatever he needs and likes. in the context of freedom, the local government not only began to reform itself structurally but also complemented its bureaucracy with various regional regulation products (zoelva, 2015). according to syaukani, who was quoted by debt rosidin, there were those who argued that the policy of the implementation of decentralization was also driven by a commitment by the ethnic politics of the colonial government. this opinion is difficult to accept because of the implementation of the regional government, not to advance the local community, but rather is a manifestation of the desire of the colonial government to exploit the colony. this reasoning is reinforced by the fact that in the beginning, the regulation (staatsbload i 855no.2), which regulates the administration of the colonial government, does not recognize decentralization (rosidin, 2010). islamic scholars are expected to concentrate their ability to realize islamic systems and sharia in all aspects of life. they are required to make islam influential on the social system, state laws, and islamic education, as islam has to influence educational institutions, family institutions, and life. they must take on islam as a whole (abdullah, 2019). islamic sharia is the teachings of islam in all aspects of life and life. ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) │ 11 the presence of muslims is religion, and the state is an effort to integrity the sacred territory with the temporal region that is believed by muslims (arroisi, 2017). this integration was built as a counter concept to the christian theological system, which had become a political rival rather than theology in the course of the history of power in the world. the integration between religion and state in the doctrine of al-islam huwa ad-din wa ad-daulah opens harmonious contacts between islam as a religion and politics so that it is not trapped into a conflict between the two. priangan muslims can be seen in the cianjur experience. we will see how wasidi swastomo, regent of cianjur in 2001-2006, was able to exploit unfaithful loyalty to islamic symbols through the mobilization of ulama figures and various traditional religious authorities. the story begins with the succession process of the cianjur regent in 2001. of the many candidates who submitted to the election, wasidi swastomo will later be written wasidi is the only candidate who openly promises to impose "islamic law" if one day is elected as a regent. a brief story in the election by a very strict member of the cianjur dprd, wasidi swastomo was finally elected to be the cianjur regent 2001-2006 (syukur, 2011). the defeat of wasidi swastomo in the 2006 elections, apparently did not dampen the steps of muslim groups to continue to push the furnishing of the marhamah gate into a regional regulation. unexpectedly, the newly elected regent of cianjur, tetjep muhtar sholeh, turned out to have supported the discussion of the marhamah gate regional regulation draft. the reason is that the marhamah gate regional regulation has been discussed by the dprd in the previous period, and there is not enough reason to stop it (ma'mun, 2016). finally, the marhamah gate regional regulation was finally approved as regional regulation no. 3 tahur 2006 on july 20, 2006. there are 12 (twelve) fields that are regulated therein, namely the fields of morality, worship, government, politics, education, preaching, economics, society, law, arts and culture, the environment, and coaching and development. following the stipulation of regional regulation no. 3/2006 concerning the marhamah gate, the regional regulation on the marhamah gate has become a living law that develops in the community and let it continue so without the need to be regulated by a regional regulation (syukur, 2011). on i muharram 1422 hijri or march 26, 2001, the islamic community of cianjur, which amounted to 99% of 1,931,394 inhabitants in the 2000 population census represented by the cianjur regency mui and 35 islamic csos signed a joint agreement containing three matters: first: believe in islamic shari'ah is living guidelines and solutions to multidimensional crisis relief that hit the indonesian nation and the road to the world and hereafter happiness. second: intending to carry out islamic shariah in a kaaffah and gradually in daily life both personally and in society in cianjur regency. and third, asking the regent of cianjur and the district parliament of cianjur to follow up on the aspirations of the islamic community of cianjur district. this regional regulation applies legal products that exist at the provincial or district/city level. regional regulation on the gate of marhamah was born at the time of the general election in cianjur regency because at that time wanted the direct election of the first regent and deputy regent. then this regional regulation indirectly became a political issue in the first election in cianjur regency in 2005. regional regulations are provincial or district/city level regional legal products (goni, 2015). local regulations are rules that are made by the government for the community, open as a political tool by the political elite, the establishment of this regional regulation only costs money. because it is unclear the purpose and what is produced by the regional regulation, if we look at the marhamah gate regional regulation in the form of norms or recommendations, if people do not carry out, there are no clear sanctions. ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) 12 │ research method the research method is a descriptive method that is, a method in examining the status of a human group, an object, a condition, a system of thought, or a class of events in the present, the purpose of this descriptive research is to make a descriptive, systematic, factual and descriptive picture. accurate facts, properties, and relationships between the phenomena investigated. meanwhile, according to whitney, as quoted by moh nazir, the descriptive method is the search for facts with the correct interpretation (nazir, 2011). the method used is descriptive and can be interpreted as a procedure for solving the present based on the facts that appear, or as they are. the author would like to know about the substance, consistency, and effectiveness of regional regulations no. 3 of 2006 concerning the community development movement good behavior (akhlakul karimah) in cianjur regency in the form of problem area regulation, which is investigated by describing or describing the state of the subject or object of research no. 3 of 2006 concerning the movement of community development ahlakul karimah (nazir, 2011). result and discussion substance and consistency of regional regulation number 3 the year 2006 concerning movement for developing berahlakul karimah community in cianjur regency. menurur k.h. khoerul anam, who is a religious representative office in cianjur regency, regarding the contents of the regional regulation, how islamic values enter the government system in cianjur regency, can be seen that regional regulation no. 3/2006 is the result of the cianjur regency ulama to conduct moral guidance in the government, can be seen from each of these articles, how islamic values are included in regional regulations (sukayat, 2015). the regional regulation regulates various fields, namely the ahklak field, the worship field, the government field, the politics field, the education field, the da'wah field, the economy field, the social field, the law field, the cultural arts field, the environment field, the field of development and development regarding the substance of regional regulation no. 3/2006 concerning karimah's community development movement above, which is known as gerabang marhamah, the writer after conducting a research on the regional regulation, aims to create all government apparatuses and the public, to be honest, and have good character (noble) to carry out development. in cianjur regency. the contents of the regional regulation regulate various sapek in the life of cianjur regency community, it can be seen from the regional regulation namely the field of worship, governance, politics, education, da'wah, economy, society, law, cultural arts, environment, because humans cannot be separated from various fields above in everyday life in the substance of this regional regulation, how islamic values participate in the development of the cianjur regency, morality is very important in islam, with the issuance of this regional regulation where islamic values can enter the government system and social life of the community to carry out development in cianjur regency. regional regulation is a legal product issued by the government of cianjur regency, for all communities in cianjur regency, based on article 1 point 9, it states "society is a group of people domiciled in cianjur regency." seeing the article above said domiciled, is a person who is proven by identification or identification card resident in cianjur regency or settled in cianjur regency, both those who are muslim or non-muslim. ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) │ 13 islam, this regional regulation does not apply to people who do not have a cianjur regency identity card, this regional regulation does not recognize ethnicity, gender, race, or class of origin of the community or people who have a cianjur regency ktp. the substance of regional regulation number 3 of 2006 concerning the movement for the development of the community with the right of karimah, only muslims who know akhlakul karimah, non-muslim people do not know or know the principles contained in the qur'an and the sunnah of the prophet muhammad. these regional regulations are difficult to implement even in contradiction with human rights for those who are not muslim the role is very important and has a position in the religion of islam so that every aspect of the life of islamic teachings always aims at the formation of character and the formation of noble character or known as good behavior. the best believer said the prophet muhammad, is the person who is the most moral, and the person who is the most islamic is a human being or the person who is the most moral. the article above morals in the concept of islamic religion can not be equated with ethics; if ethics is a branch of philosophy that limits the matters of courtesy between fellow people or humans, then moral is broader in scope and meaning. morals, in addition to regulating the relationship between fellow humans, morality also regulates his relationship with god, even human relations with nature and the environment. islamic religion regarding tabi'at, attitudes, and behavior or habits in accordance with islamic principles. how can non-islamic societies accept tabi'at, attitudes, and behavior or habits that are in accordance with islamic principles? because this regional regulation applies not only to the islamic community but all people who are inhabited or who have a cianjur regency identity card, while nonislamic people who do not know islamic taboos, attitudes, and principles. it is necessary to explain the guidelines, principles, guidance, values , and mission of akhlakul karimah as can be accepted by nonmuslims because there are several articles such as the article below: article 3, article 5, article 6, article 7 paragraph (2), article 8 paragraph (1), article 9, article 10, article 11, and article 12. because this article is not expressly regulated regarding the principle of principles of akhlakul karimah. there needs to be socialization regarding the principles of akhlakul karimah, which is shown to the islamic community only but to non-islamic communities who live in the cianjur regency. effectiveness of regional regulation number 3 of 2006 concerning the berahlakul karimah community development movement in cianjur regency. legal effectiveness is the success of the law to achieve goals. effectiveness is defined as something or conditions which are in accordance with the targets or objectives to be pursued or expected. the law is said to be effective if citizens behave as expected or desired by the law. considering that regional regulations are political products, local political policies can affect the effectiveness of these regional regulations. regional regulation number 3 of 2006 concerning the movement of community development for good behavior in cianjur regency, it emerged during the reign of wasidi swastomo, namely the regent of cianjur in the period of 2001 to 2006, when it was still in the form of the cianjur regent's policy, this regional regulation was also an initiative of the cianjur regent at that time. when the draft of this regional regulation was submitted to the cianjur district representative council at that time, there was a general election of the regent. this regional regulation was passed, having replaced the regional head, namely tjetjep muhtar soleh. the author tries to measure the effectiveness of these regional regulations with regional law products or regional policies whether each formation of regional law products or regents ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) 14 │ regulations whether regional regulation number 3 of 2006 concerning the movement of community development good behavior becomes a reference or a juridical basis in its making because these regional regulations regulate various in the social life of the community both at the government and community level. regarding the worship section of article 4, the author did not find any legal product in the form of regional regulations and regent regulations after the enactment of this regional regulation from 2006 to 2015, but the author saw that there were regional regulations relating to the above article in the worship sector, but regional regulation number 3 the year 2006 regarding the movement for community development good behavior is not used as a basis for law or repercussions in its consideration, we can see below the legal product regarding the field of worship. in the field of worship, the writer does not find any regional regulation relating to the field of worship. table 1. regulations of the regent relating to the field of worship no number and year of regent regulations content note* 1 05 of 2008 forum for religious harmony (forum kerukunan umat beragama (fkub)) no 2 06 of 2008 guidelines for the establishment of village / kelurahan libraries and sub-district great mosque libraries no 3 20 of 2013 procedure for expanding hajj pilgrimage departure and return costs no data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products no: not used as a legal basis in the manufacture of regional legal products regional regulation no. 3/2006 concerning the good behavior community development movement, part 3 in government section article 5 states: 1. ahlaqul karimah (good behavior) is a guideline and reference for regional governments and government officials and other legal entities in determining each policy and decision. 2. every local government policy is expected to prevent all forms of activities that result in damage to ahlaq. regarding the governmental sector above, the writer did not find a legal product, in the form of regional regulations and regent regulations after the enactment of this regional regulation from 2006 to 2015, the author sees 54 regional regulations and 192 regent regulations relating to the above article in the government sector, but regional regulations no. 3 of 2006 concerning the movement of community development for berahlakul karimah is not used as a legal or juridical basis in its consideration, in the contents of regional regulation number 3 of 2006 concerning the movement of community development with good behavior, the fourth part of the political section article 6 states: ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) │ 15 "every person, legal entity, political institution, a political institution in conveying political aspirations or political decision making refers and is guided by the values of akhlakul karimah (good behavior)" regarding the effectiveness of the political field according to article 6 above, the author did not find a legal product in the form of regional regulations and regents regulations from 2006 to 2015, the authors see there are 2 regional regulations and 3 regents regulations relating to the above article, still, regional regulation number 3 of 2006 on the movement of community building for the karimah endorsed people is not used as a basis for law or repercussions in its consideration, table 2. legal products regarding politics. no number and year of regional regulation content note* 1 05 of 2006 procedure for nominating, election, appointment and dismissal of regional heads none 2 13 of 2007 guidelines for submitting, submitting and reporting the use of financial aid to political parties none data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products none: not used as a legal basis in the manufacture of regional legal products table 3. regent regulations relating to the political field as follows: no number and year of regent regulations content note* 1 11 of 2008 political services of the cianjur regency government no 2 23 of 2010 duties, functions, and work procedures of organizational units within the office of national unity and community protection no 3 07 of 2012 duties, functions, and work procedures of organizational units within the national unity agency and community protection no data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products none: not used as a legal basis in the manufacture of regional legal products in regional regulation no. 3/2006 concerning the good behavior community development movement in cianjur regency, the fourth article in the education sector article 7 states: 1. education is directed to nurture pious children who believe and have faith in mastering science and technology to embody the sakinah family and the community of marhamah in accordance with the objectives of national education 2. every formal education institution, formal and informal nom in the implementation of education integrates the values of akhlakul karimah 3. every islamic student must follow religious education carried out by madrasa diniah, islamic boarding schools, or similar religious education institutions. 4. the implementation of the certificate referred to in paragraph (3) shall be further regulated by the regent ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) 16 │ regarding the effectiveness of the education sector above, the author looks at 2 legal products in the form of 1 regional regulation and 1 of the regents regulations, which relate to education from 2006 to 2006, regional regulation regarding karimah community development movement being made a consensus, we can see below regarding legal products in the field of education. table 4. regional regulation data relating to the field of education no number and year of regional regulation content note* 1 03 of 2014 empowerment of diniyah takmiliyah education and qur'anic education yes data source: regional secretariat of legal section of cianjur regency note * available: used as a legal basis in the manufacture of regional legal products none: not used as a legal basis in the manufacture of regional legal products regional regulation no. 3/2006 concerning the good behavior community development movement, the fourth part of the da'wah section article 8 states: 1. the regional government and community together develop and develop da'wah islamiah within the framework of the development of the berakhlakul karimah community. 2. da'wah institutions/bodies are directed to have scientific insights to give birth to believers and pious people and to master science and technology. regarding the effectiveness of the da'wah field in article 8 above, the author did not find a legal product in the form of a regional regulation relating to the da'wah field article 8, whereas for 2 regents regulations from 2006 to 2015, regional regulation number 3 of 2006 concerning development movement kariakh berahlakul society, is not used as a basis for law or repercussions in its constituents, we can see below the product of law regarding the da'wah field. table 5. regional regulations relating to the da'wah sector no number and year of regent regulations content note* 1 01 of 2010 implementation guidelines for regional regulation regarding zakat management none 2 35 of 2011 management of da'wah building and hajj dormitory none data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products none: not used as a legal basis in the manufacture of regional legal products regional regulation no. 3/2006 concerning the good behavior community development movement, seventh part in economics article 9 states: 1. the regional government regulates and directs the implementation of economic activities as well as all forms of activities related to the economy in the life of the community in accordance with the guidance of the akhlakul karimah in a gradual and sustainable manner. 2. the regional government, together with the community, must support and develop and create jobs and businesses that are good behavior. regarding the effectiveness of the economy above, the author did not find a legal product in the form of regional regulations and regents regulations from the year after they were ratified, this regional ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) │ 17 regulations from 2006 to 2015, but the author sees that there are 6 regional regulations and 36 regents regulations relating to the above article, in article 9 of regional regulation no. 3/2006 concerning the community development movement berakhlakul karimah, is not used as a legal basis in the formation of regional legal products, we can see below the legal products relating to the economy in article 9. table 6. regional regulations relating to the economy no number and year of regional regulation tentcontentang note* 1 02 of 2007 regional financial management none 2 10 of 2012 levies on the use of regional wealth none 3 11 of 2012 slaughterhouse levies none 4 12 of 2012 building permit retribution none 5 13 of 2012 disturbance permit retribution none 6 05 of 2013 regional equity participation in regional government companies in the district of cianjur district none data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products none: not used as a legal basis in the manufacture of regional legal products regional regulation number 3 of 2006 concerning community development movements has good behavior, the eighth part in the social field in article 10 states: 1. the government and the community together develop and develop community life with the morality of karimah. 2. community activities give priority to elevating the dignity and interests of the community as subjects of state administration through fostering programs that have the character of karimah regarding the effectiveness of the community sector above, the author did not find any legal product in the form of regional regulations and regents regulations, after the ratification of regional regulation no. 3/2006 relating to the above article in the community sector, but there are 2 regional regulations and 5 regents regulations relating to regional regulations no. 3 in 2006. however, the regional regulation was not made into a law product or legal basis in consideration of making the regional regulation, we can see below the legal product regarding the social field in article 10. table 7. regional regulations relating to the field of society no number and year of regional regulation content note* 1 08 of 2006 social institution none 2 35 of 2011 placement and protection of indonesian workers in cianjur regency overseas none data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products none: not used as a legal basis in the manufacture of regional legal products table 8. regulations of the regent relating to the field of society ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) 18 │ no number and year of regent regulations content note* 1 08 of 2008 system and procedure of grant expenditure, subsidies and regional expenditures none 2 23 of 2013 amendment to regent regulation number 27 of 2011 concerning procedures for budgeting implementation and administration, accountability and reporting, and monitoring and evaluation of grant expenditures and social assistance spending sourced from apbd none 3 14 of 2011 directions for implementing regional regulation number 03 year 2010 regarding combating trafficking in persons none 4 15 of 2011 guidelines for integrated service post management none 5 20 of 2014 guidelines for implementing gender decoding none data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products none: not used as a legal basis in the manufacture of regional legal products regional regulation no. 3/2006 concerning the karimah khulul community development movement, the ninth section in the field of law in article 10 states: 1. each regional law product is directed and or adjusted to the values of the akhlakul karimah 2. law enforcement, both based on regional regulations and or other laws and regulations are carried out with due regard for a sense of justice in accordance with the principles of akhlakul karimah. legal products in the form of regional regulations and regents regulations from the year after the implementation of these regulations from 2006 to 2015. the author sees that there are several regional regulations relating to the article above in the field of society, including 5 regional regulations and 4 regents regulations relating to regional regulations number 3 of 2006 concerning the karimah community development movement, not used as a legal basis or reference in its consideration, we can see below the legal products in the field of law in article 10. table 9. regional regulations relating to the legal field no number and year of regional regulation content note* 1 03 of 2010 counter trafficking in persons none 2 04 of 2013 procedure for forming regional legal products none 3 07 of 2013 implementation and management of social welfare none 4 12 of 2013 prohibition of distribution and sales of alcoholic beverages none 5 13 of 2013 community disease control and management in cianjur regency none data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products none: not used as a legal basis in the manufacture of regional legal products ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) │ 19 regional regulation no. 3/2006 concerning the good behavior (akhlakul karimah) community development movement, the ninth section of art and culture in article 10 states: 1. fostering the development and preservation of traditional and modern art and culture directed at creations that carry the karihl akhlakul mission 2. performing arts or cultural performances, as referred to in paragraph (1) may not be contrary to the ideals of akhlakul karimah. regarding the effectiveness of the arts and culture above, the author found a law product related to cultural arts in the form of 1 regent regulation from 2006 to 2015, but the author sees no legal basis in establishing this regent regulation, we can see below this legal product regarding field of cultural arts in article 12. tabel 10. peraturan daerah yang berkaitan dengan bidang seni budaya no number and year of regent regulations content note* 1 51 of 2014 establishment of organization and work procedure of the technical implementation unit of the tourism area office in the culture and tourism office of cianjur regency none data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products none: not used as a legal basis in the manufacture of regional legal products regional regulation number 3 of 2006 concerning the good behavior community development movement, section eleven in the environmental section article 12 states: 1. everyone is required to preserve the environment. 2. the government must encourage and control the preservation of the environment. regarding the effectiveness of the environment above, the author did not find a legal product in the form of regional regulations and regulation regulations from the year after the enactment of regional regulation number 3 of 2006, legal products ranging from 2006 to 2015. but the authors found eight regional regulations and 60 district regulations relating to environmental sector article 13 regional regulation no. 3/2006 concerning the karimah-based community development movement, but regional regulation no. 3/2006 is not used as a basis for law or repercussions in its consideration. we can see below the law on environmental products in article 13. table 11. local regulations relating to the field of environment no number and year of regional regulation content note* 1 04 of 2006 environmental study none 2 05 of 2010 implementation of fisheries affairs none 3 07 of 2011 establishment of traditional markets, modern shopping centers and tooks none 4 01 of 2013 telekon communications tower control in cianjur regency none ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) 20 │ 5 14 of 2013 building none 6 15 of 2013 electricity none 7 16 of 2013 regional mining and energy affairs agency none 8 06 of 2014 local water company none data source: regional secretariat of legal section of cianjur regency note: yes: used as a juridical basis in making regional legal products none: not used as a legal basis in the manufacture of regional legal products regarding the effectiveness of regional regulation number 3 of 2006 concerning the movement for the development of the community in the district of karimah in cianjur regency, that this regional regulation is ineffective, the author after seeing the data in the legal section of cianjur regency has nothing to do with this regional regulation, regional regulation number 3 of 2006 regulate the entire life of society and government in general. this regional regulation is not used as a legal basis in the consideration for the formation of regional law products in cianjur regency, both regional regulations and regents regulations. according to muhammad toha as a member of the house of representatives of cianjur regency from 2003 until now said "that regional regulation number 3 of 2006 concerning the community development movement is not as expected, in the implementation of this regional regulation only exists in the field of education only in its implementation namely the regulations of the regent governing early madrasas or in-formal education only, not all of the fields in regional regulation number 3 of 2006, in the education sector there is a joint decree between the head of the department and the office of the cianjur regency's ministry of religion which regulates the provisions for learning of takahili early education and qur'anic education in 2012. while other parts, there is no regent regulation that follows up on regional regulation number 3 of 2006. according to him, the change of regent also changed his policy. because regent regulation number 3 of 2006 was the initiative of the previous regent, namely mr. ir. wasidi swastomo, which was validated during the reign of drs. tjetjep muhtar soleh, the current regent. table 12. data on the number of regional regulations and the number of regents regulations, number and year no year total regional regulations regents regents regional regulations regents regents 1 2006 12 28 2 2007 7 21 3 2008 7 19 4 2009 3 55 5 2010 12 69 6 2011 11 36 7 2012 13 45 8 2013 17 40 9 2014 7 58 10 2015 0 8 data source: regional secretariat of legal section of cianjur regency . ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) │ 21 conclusion the issuance of regional regulation number 3 of 2006 concerning the community development movement has a morality, starting from the 2001-2006 regional head election, at that time the regional head election by the cinajur regency dprd, each region had not yet elected the regional head directly, when it was followed by ir. wasidi swastomo and drs. tjetje muhtar soleh, when religion was very interesting to get political support, ir. wasidi swastomo promised that if he was elected, he would impose islamic law in cianjur regency, the election of the regional head would hold ir. wasidi swastomo. the beakhlakul karimah community development movement program was carried out, and the regional draft regulation was submitted to the cianjur regency dprd for regional regulation to be adopted, in the 2006 direct election ir. wasidi swastomo and ade barkah lose by the couple drs tjeptjep muntar soleh and dadang supianto, this regional regulation was passed on july 20, 2006, at the beginning of the reign of drs tjetjep muntar soleh and dadang supianto. the substance and consistency of this regional regulation are many of the substance of this regulation governing the movement of people with morality. the term akhlaqul karimah and its application are only known in terms of islam. non-islamic religions do not recognize the principles contained in the islamic religion. this perda will be difficult to apply even considered contrary to human rights, especially for non-islamic religions and not in accordance with the content of the legislation. the effectiveness of regional regulation number 3 of 2006 concerning the community development movement endorsed by karimah, is the political policy of the regional head. the author can see from every legal product issued by the district government of cianjur, regional regulation number 3 of 2006 is used as the legal basis for making regional legal products in its consideration. if the writer sees from the many regional legal products, both regional regulations, and regents regulations, the writer finds two regional legal products, namely 1 regents regulations and 1 regional regulations from many regional legal products issued by the cianjur regency government. namely regents regulations number 18 of 2012 concerning empowerment of early education and takmiliyah education of the qur'an, regents regents now have become regional regulations number 3 of 2014 concerning empowerment of takmiliyah early education and al-qur'an education which embody regional regulations number 3 of 2006 concerning the community development movement with the morality. at the same time, other legal products are not used as a legal basis for making laws, because regulation number 3 of 2006 regulates various fields. references abdullah, a. (2019). paradigma dan epistemologi dakwah. jurnal pemberdayaan masyarakat, 7(1), 19. arroisi, j. (2017). sakral dan profan dalam perkembangan ideologi politik agama. tsaqafah, 13(1), 71–92. fauzan, p. i., & fata, a. k. (2018). positivisasi syariah di indonesia, legalisasi atau birokratisasi? jurnal konstitusi, 15(3), 592–615. goni, r. m. m. (2015). kewenangan gubernur dalam pembentukan peraturan daerahsebagai implementasi pemberlakuan otonomi daerah. lex administratum, 3(4). ma’mun, m. a.-b. (2016). islam dan negara: perdebatan dalam pembuatan perda syariat di kota tasikmalaya. afkaruna: indonesian interdisciplinary journal of islamic studies, 12(2). muwahid, m. (2012). transformasi hukum islam dalam sistem hukum nasional. al-manahij: jurnal kajian hukum islam, 6(2), 205–216. ijik, vol. 9 no. 1: 9-22 law of substance and consistency of regional regulation number 3 of 2006 concerning community development activities in karimah anwar issn 2302-9366 ( print ) issn 2302-9781 (online) 22 │ nazir, m. (2011). metode penelitian, cetakan ke tujuh. bogor: penerbit ghalia indonesia. rosidin, u. (2010). otonomi daerah dan desentralisasi: dilengkapi undang-undang nomor 32 tahun 2004 dengan perubahan-perubahannya. pustaka setia. sukayat, t. (2015). internalisasi nilai islam melalui kebijakan publik (studi terhadap dakwah struktural program bandung agamis). jurnal dakwah, 16(1), 79–102. syaputra, d. (2019). piagam jakarta dan hubungannya dengan perdaperda bernuansa syari’ah. journal review of justisia, 1(2), 13–21. syukur, a. (2011). islam, etnisitas dan politik identitas: kasus sunda. dalam miqot (jurnal ilmuilmu keislaman), 35(2). zoelva, h. (2015). fenomena peraturan daerah syariaat islam di daerah. retrieved may 12, 2015, from hamdanzoleva.wordpress.com website: http://hamdanzoleva.wordpress.com/2009/01/06/ fenomena-peraturan-daerahsyariaat-islam-didaerah/#more-91 fpi as an opposition in jokowi era available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 11 no. 2: 134-149 doi: 10.15575/ijik.v11i2.13199 * copyright (c) 2021 ahmad syamsir et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: juny 5, 2021 ; revised: juny 25, 2021 ; accepted: july 4, 2021 salafi puritanism in indonesia ahmad syamsir1, muhammad andi septiadi2*, muhamad ilham nurhakiki3 , muhammad ihsan al-habsy4, muhammad rizal arifin hidayah5 1-5uin sunan gunung djati bandung, indonesia *corresponding author e-mail: septiadi.andi90@uinsgd.ac.id abstract salafis are known for their puritanical attitudes and thoughts. they strongly desire to purify islamic teachings by inviting people to avoid shirk, heresy, and superstition. this makes them trapped in these stigmas, thus making them often come into conflict with groups that are opposite to them. especially when this salafi understanding came to indonesia, when they began to spread his puritanical teachings, they were immediately rejected. this study aims to understand the theological instructions adopted by salafi figures both abroad and domestically. this type of research is qualitative by using secondary data sources and using the geisteswissenschaften analysis technique developed by wilhelm dilthey, which is often used to analyze religious texts of puritan groups using an interpretative approach. in addition, we also conducted observations using non-participatory methods in communities that claim to be salafi. this study states that salafis's theology is very rigid and tends only to understand the text according to personal interpretation. this study also finds that people do not really understand the teachings of salafis as a whole but only take refuge behind the name of salafis. this research encourages the ministry of religion and mui to be more active in maintaining unity in islam, although there are some differences of opinion. and also encourage the public to enrich islamic literature more to be more tolerant in understanding differences. keywords: salafi, puritan, theology, islam introduction one way to invite muslims to the right and straight path is to preach (ali & minxing, 2021). da'wah is one method of enjoining ma'ruf nahi munkar. for this reason, in preaching, it is necessary to have clear planning and goals so that the goals and objectives of da'wah (mad'u) are achieved. in preaching, it is not uncommon for the preacher to insert the teachings he brings so that the listeners follow the teachings in question. this has resulted in the emergence of many religious sects in indonesia, both radical and nonradical, both moderate and liberal. this is based on the many differences that arise among muslims. as happened in the mid-1980s, the salafi community began to spread its ideas and ideas to the general public. moreover, when the new order government collapsed, they seemed to get a breath of fresh water because they had a gap to enter the world of politics to make it easier for them to spread their teachings. they also enthusiastically invite people to return to the qur'an and sunnah by the understanding of friends in every aspect of life. and this is one proof of the spread of islamic puritanism in the political landscape of postnew order indonesia (baskara, 2017). the problem here, the results of the initial study. they are too narrow in understanding the nash and only want to accept the understanding of the salaf generation according to their tastes. they start blaming people who are different from their understanding. when islam spreads throughout the world, the teachings of islam will also be influenced by the culture of the area. the teachings of islam will filter by itself which culture is contrary to the shari'a and which culture is not against the shari'a. now here is the problem, the salafi group immediately claimed that culture should not be included in the teachings of islam. whereas, as mentioned earlier, culture is not always in conflict https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 135 with the shari'a. even in usul fiqh it is explained that culture can enter into the shari'a, so this is called 'urf. now, because the salafis do not adhere to any of the four schools of thought (hanafi, maliki, shafi'i, and hanbali), the salafis also forbid taqlid to the imams of the schools and easily call people who contradict their understanding as heretics and will go to hell (zargar, 2014). now this is their fault for mixing up the understanding of fiqh that is still in ikhtilaf into the aqidah chapter. for example, they say that qunut is bid'ah, and whoever commits heresy will go to hell. this is what often causes endless conflicts between salafi groups and muslim majority groups in indonesia such as nahdlatul ulama and muhammadiyah. wahabi teachings first entered indonesia through the minangkabau area. wahhabi thought slowly began to enter indonesia massively through the role of the indonesian islamic da'wah council (ddii) which was founded by muhammad natsir. this institution sends many students to the middle east to study islam through financial support from saudi arabia. saudi arabia also assisted in establishing the institute for islamic and arabic sciences (lipia) in 1981 whose curriculum followed the al-imam muhammad bin suud al-islamiyyah university in riyadh. from lipia, salafi da'wah cadres were born in indonesia. through lipia, many students are sent to saudi arabia every year to study islam (baskara, 2017). the previous salaf al-salih scholars were ibn taimiyah (1263-1328), ibn qayyim al-jauziyah (1292-1350), husein al-dzahabi (1284-1348), ibn kathir (1300-1373), muhammad bin abdul wahhab (1703-1792), and modern scholars, such as abdul aziz bin baz (1912-1999), and muhammad nashiruddin al-albani (1914-1999). equating salafis with wahhabis is a bit ambiguous and confusing at first glance. wahhabism is a term for those who follow the teachings of muhammad bin abdul wahhab. while the term salafi existed long before the wahhabi founder was born (chozin, 2013). salafis themselves also claim to be members of the ahlusunah wal jama'ah group. the salafi version of ahlusunah wal jamaah's teaching itself is against the practice of heresy and asks muslims to return to the koran and hadith. traditions that are regarded heretical by him are traditions such as maulid, manaqib, haul, tawasul, yasinan, tahlilan, talqin, neloni, mitoni (pre-birth of a child), selapan (post-birth salvation), and others by writing on the web. the publications that they produce and publish to obtain sympathy from the public with ahlusunah wal jama'ah's truth are considered to be true (chozin, 2013). research conducted by chozin (2013) examines the salafi da'wah strategy. it explains the origins of the salafi, the media used by salafi in preaching, and the methods used by salafi in disseminating their teachings. then the research conducted by baskara (2017) examines puritan islam in indonesia wherein it is explained about the beginning of salafi and its development in indonesia. furthermore, research conducted by hidayat (2012) examines the salafi da'wah movement in indonesia in the reformation era, where the author conveys how salafis as a movement have the capacity of ideas and ideals that guide each action. the idea of "pure islam" consistently campaigns as part of the movement's goal to live a life according to what the prophet and his companions had exemplified. the following research is research conducted by madali (2021) which examines the religious experience of the wahhabi salafi perspective, which contains in it how da'wah is carried out by salafi scholars such as muḥammad ibn 'abd al-wahhāb and others. the last research is research conducted by maksum et al (2020), examining the ahlussunnah wal jamaah conflict between nu and salafi. this study uses a sociological approach, namely understanding islamic studies with a sociological perspective. the islamic study in question discusses the conflict for influence between the nu elite and the salafis from a sociological perspective, namely conflict theory. in understanding the phenomena mentioned above, the researcher also uses alfred schutz's phenomenological approach, which can translate phenomenology into sociology, especially in religious studies. ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 136 │ several things have not been explained in detail from several previous studies. first, the clear dissection of puritan, radical, and fundamental islam in islam has not been clearly explained, thus allowing for ambiguity in understanding the three terms. two, from several previous studies that have not discussed the theological differences between salafis and ash'ari (the theology adopted by the majority of indonesian muslims), we will dissect the differences between these two theologies. we do this because differences in the theological realm are very sensitive and allow conflicts to occur if they are not resolved amicably. third, we will explain the relationship between foreign salafis and domestic salafis. at the same time, in the journal described above, we do not discuss salafi figures abroad, such as muhammad ibn 'abd al-wahhāb (1703-1791 ad). muḥammad nāṣir al-dn al-albānī (1914-1999 ad); ibn al-'uthaymin (19292001 ad); and āliḥ al-fawzān (1933-present). fourth, we will look for some similarities between the salafi group and the nu group and other moderate groups to synthesize the salafi understanding and the understanding of the moderate groups in indonesia. it is hoped that with this research, the public will be more open to the very complex world of islamic thought. so that way, we will understand each other about the differences in islamic manhajs. research method many things can be identified from the puritan movement that entered indonesia. but so far, the theological perspective has received little attention. the theological aspect is the main source that encourages a group to become puritanical. attitudes that tend to disbelieve "or at least to heresy" groups who disagree with them are not just fiqh alone. this attitude is closely related to theological issues that become one's perspective on one's faith status. this way of understanding can cause reactions that can lead to an uproar. this is what often happens in indonesia, where the majority muslim group feels "disturbed" by the ideas propagated by salafis (madali, 2021). thus, the question will arise, "what are the theological teachings that are the basis of salafi puritanism?" theological issues become more colorful when associated with the political or social background of a character or movement. but the impetus from the theological view is "basically" enough to explain the puritanism of a group. all of this can be completed by tracing the genealogy of the characters caught in the group (hasyim, 2019). based on that, we will try to trace the genealogy of salafi puritan theology, especially world salafi leaders and salafi figures who spread their teachings in indonesia. but to make it easier for us to do this, we also limit the world salafi figures that we will discuss to four figures, namely muhammad ibn 'abd alwahhab (1703-1791 ad) muhammad nashiruddin al-albani (1914-1999 ad). ); ibn al-'uthaymin (19292001 ad); and salih al-fauzan (1944-present). the salafi figures who preach in indonesia that we will discuss include: yazid bin abdul qadir jawwas, abdul hakim abdat, and khalid basalamah. we do this because the salafi figures who spread their da'wah in indonesia cannot be separated from the influence of salafi figures who come from abroad so that their scientific chain is continued and their teachings are the same this will raise the question, “how do they spread salafi teachings in indonesia and what is the relationship between salafis abroad and salafis at home? among the various salafi methods in spreading their understanding is distributing free books when the pilgrims want to return to their home countries, under the pretext of "souvenirs" from the holy land (putuhena, 2007). in addition, also through education. education turned out to be the main mediator in grounding imported theologies, including salafi puritanism. thus, the question will arise, "how do they influence the community, especially the younger generation, so that many sympathize with salafi da'wah?" ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 137 this research belongs to the qualitative type with data collection based on library research materials. direct observation of da'wah activities carried out by salafi clerics in mosques and observations that we will do on social media are often used in carrying out their da'wah. for direct observation, we will do this in three areas, namely jambi, sumedang, and garut. we chose the three areas based on the number of members of our group and the place where each of us lived. the observation method that we will use is non-participatory. this is because we want the data we get to be of higher quality and seem natural so that the accuracy of the data can be guaranteed. we will do this direct observation for two weeks starting from the beginning of ramadan because usually, in ramadan, they will do many da'wah safaris, especially in the areas we observe. this research uses a theological approach that is strengthened by historical review in analyzing religious texts. the text is not limited to only theological issues but also fiqh associated with issues of belief. the approach used in analyzing the research materials is historical-theological. this is because a text in this context is not “live” if it is only read in a theological framework, and at the same time, ignores historical aspects. in analyzing data, an interpretation of a text is carried out, or it can be called an interpretative approach, especially if it is related to theological aspects (kaelan, 2010). therefore, the theory of geisteswissenschaften wilhem was borrowed to understand the dynamics of problems implied in the text as part of human history. geisteswissenschaften, or the science of humanity proposed by wilhem dilthey is more appropriate to use in reading texts containing puritan ideology to reveal the other side of the limited appearance of the text. this methodology is very good at bringing out the deepest expressions of humanity with objective validity. this is done by the verstehen procedure or the immersion of meaning from within the text. therefore, wilhem dilthey's approach looks superior in treating a text to be more alive (palmer, 1969). the sources that we use in conducting this research are secondary sources related to the study of the teachings of salafi theology, such as: puritan muslim theology genealogy and salafi teachings by arrazy hasyim; the book of tawhid by muhammad ibn 'abd al-wahhab; honor with the manhaj salaf by yazid bin abdul qadir jawas; some of aceng zakarya's works such as the science of tawheed volume 2, fundamentals of tawheed science volumes 1-3, al-hidayah fi masaqil fiqiyah muta'aridhah, study of thoughts of heretical and misleading schools, the meaning of returning to the qur'an and assunnah; some of tiar anwar bahtiar's works such as luxury suits: never forget history and da'wah, and the battle of islamic thought in indonesia: a critique of liberal islam; the muslim faith the basic foundation of the ahlussunah wa al-jama'ah faith by zainal abidin bin syamsudin; several works by hamid fahmi zakarsy such as minhaj islam from ritual to intellectuals, liberalism of islamic thought movement with missionaries and orientalists, worldview of islam and western capitalism, traditions of orientalism and framework for the study of the qur'an; hamka's divine philosophy; get to know the salafi manhaj by salim bin 'id al-hilali. in addition to sources from books, we also took several credible websites that participated in spreading salafi teachings, such as www.manhajul-anbiya.net, www.audiokajian.com, and www.salafy.or.id. in addition to web sources, there are also several youtube channels such as audio salafi true, study salaf channel, salafiyun tv, minang bertauhid, and manhaj salaf. ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 138 │ results and discussion observation in the results of observations spread to three different places, namely, sumedang, jambi, and garut, there are the following results: observations of the sumedang area : there are plenty of da'wah activities or studies for the puritanism movement to be found, but the discussion or material presented rarely touches theological discourse. observations were made from the 1-20th day of ramadan, although there were several times the preachers presented material on theology. among them discusses the obligatory nature of allah and faith and reason. discussion about the obligatory nature of allah in the material delivered by one of the ustadz on wednesday, april 28, at the al-barokah mosque in cintamulya village, jatinangor sub-district. the essence of the matter that he conveys is that god is obligatory. his existence is certain, not a possible existence, not as a creature whose existence is possible. the creature may never exist for one reason or another. but allah is obligatory. he can not exist because the absence of god means the absence of creatures. the discussion on faith and reason was delivered by ustadz ridwan on friday, april 30, at madrasah al-wustho, jatimukti village, jatinangor sub-district. in the discussion, material about the level or level of knowledge is first described. knowledge at the first level is only knowing without understanding the meaning, which is only in the form of memorizing. at the second level, the memorization is processed into an understanding. at the third level, understanding is then analyzed, criticized, or synthesized with other understandings until an original understanding is born. and at the fourth level, after there is an original understanding from within, then at this stage is knowledge in practice, namely a practice that is carried out based on awareness or called surti. it is at the second level that the minimum creed is present in oneself. because faith requires an understanding, a person can't believe without understanding what he believes in. it is understanding that produces belief. at the last level, namely level four, that is where worship can be done very easily, without the need for coercion and outside elements to do it, because understanding has become a practice, namely surti. discourse on theology is very rarely found in the puritanism movement studies in the sumedang area. most of the observations discuss many things related to worship, such as prayer, fasting, and tadarus al-qur'an. however, the two studies above seem sufficient for me to present in a study like this. jambi regional observation results: starting from the first day of ramadan until the 20th day, we have made observations on salafi da'wah activities in jambi province, especially the jambi city area. we did not get many findings from this observation considering the difficulty of finding da'wah activities such as recitations and the like, in contrast to other areas such as in sumedang where da'wah activities are quite easy to find in the holy month of ramadan this year. we also assume this is due to the covid-19 pandemic, which is thought to cause the absence of recitations/tausyiah in jambi city this ramadan, the same as ramadan in the previous year. however, worship activities that usually take place during ramadan, such as tarawih prayers, can still be found in almost every mosque in jambi, even though they are carried out with strict health protocols such as the use of masks and social distancing. the tarawih this year is also distinct from prior tarawihs. as we discovered in prior years when covid-19 did not exist, the average mosque in the city of jambi ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 139 performed 11 rakaat of tarawih prayers, although tarawih was implemented with 23 cycles virtually every year in the city of jambi. as a da'wah movement inheriting the wahabiyyah tradition, the salafi da'wah movement is known as a da'wah movement with a radical puritan theological ideology. the call to return to the qur'an and the sunnah of the prophet is the main agenda of this puritan da'wah. to understand the qur'an and hadith, these people adhere to literal interpretations and avoid speculative forms that rely on reason. although ideology is not the only factor that plays a role in social movements, ideology has an important role in raising the awareness of movement members. as for the salafis, we found in jambi city that they are divided into two groups. there are straight-line salafis where they are gentle to groups different from them, but salafis are very strict and do not want to compromise in holding the principles of salafi doctrine. they do not hesitate to criticize and view other groups as misguided who are seen as not practicing religious teachings by their basic rules. the title of expert heresy is one of the accusations they often issue to attack other groups. it is this hard group that, based on our observations during ramadan this year, does not appear to be developing significantly since, in terms of tarawih implementation, salafi people prefer to do their tarawih prayers at home rather than in congregation, despite the fact that some do it in congregation. participate in the congregational tarawih prayer at the mosque. this is the reason for our conclusion for this observation that salafi da'wah and the development of salafis in jambi city are still not as fast as in other areas despite our limitations in researching in the midst of the covid-19 pandemic. results of observations of the garut region: from my observations in the garut area, it is very difficult to find studies specifically and discuss theology. of the approximately 17 mosques observed, all of them only focused on explaining the merits and sins, the virtues of reading the koran, tahsin, alms, and various other themes that did not seem to lead to the material objects we took. and we also found some things that found interesting, namely that the salafi clerics who preached in the mosques that we observed seemed to have no understanding of the theology adopted by ibn taimiyah. and not infrequently, some claim to be salafi and feel great with the name, but their doctrines are completely different from the salafis initiated by ibn timiyah. and what's even more interesting is that sometimes they don't even know who ibn taimiyah rahimaullah is. thus, we conclude that the development of salafi da'wah, especially in the garut area, has not been too massive. and sometimes, many claims to be salafi sects but do not understand the teachings brought by the salafis. observations on youtube we limit our observations on youtube to five channels which we think can represent all of them. the channels that we observe are true salafi audio, salaf channel studies, salafiyun tv, minang tawhid, and manhaj salaf. in observing the true salafy channel, we found the following results, this channel has uploaded 591 videos and has 12.9 thousand subscribers, but this channel has not uploaded new videos for more than four months. nevertheless, this channel in 2019-2020 has been actively uploading videos on fiqh issues, such as the law on listening to music, building graves, and the law on saving money on go-pay and ovo. in this channel, it is very clear that they forbid all that. the first is the law of listening to music. according to the music is the voice of the devil, and it is forbidden to listen to it, the second, the law of building graves is unlawful because it is based on a hadith, and thirdly, the law of saving money on go-pays or ovo is unlawful because it includes into usury. this channel does not only discuss fiqh issues; there are several times when this channel discusses theological issues, such as those discussed in the video entitled ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 140 │ the basic principles of aqidah ahlusunah waljama'ah, which consists of three sessions, the first of which is one hour long, but the second and third of which are 50 minutes and 11 minutes, respectively. the essence of the main principles of aqidah conveyed in this channel is an invitation to return to the main source of islam, namely the qur'an and sunnah. this creed does not bind itself to any particular clerical figure. although in practice they follow the teachings of muhammad bin abdul wahab and ibn taimiyyah, in essence, they refer back to the qur'an and the sunnah of the prophet. the next channel is a salaf channel study. this channel has uploaded 95 videos, has 43.3 thousand subscribers, and has been watched 3,070,746 x. this channel has not uploaded videos since 10 months ago, most of the channel videos contain questions about fiqh and theology. however, in contrast to the previous channel, this channel is mostly presented with clerics who are strict in their preaching, and the issue of heresy is a frequently discussed discourse. bid'ah practices are a form of misguidance and misguidance in hell, which they discuss in each video. there is zero tolerance for heresy, and its main mission is to clean up sinful practices that are considered deviant in religion. the third channel that we observe is salafiyun tv, which has uploaded 349 videos and has 53.2 thousand subscribers. although this channel often actively uploads new videos to this day, the number of views is not as much as the previous channels, which only amounted to 330,787 views. in each video, the issue of fiqh becomes the main topic of discussion, and most of the lectures in this video are delivered by dr. firanda andirja and farhan abu furaihan, these two people are often called salafi figures who are the most vocal in voicing their ideas. firanda andirja talks a lot in each of her videos about the fiqh of ramadan, such as the law of eye drops during fasting, the law of tarawih, and so on related to ramadan issues in general. however, in the salafi schools, their legal provisions are much more lax in this regard than in other schools. for example, their tarawih only amounts to eight raka'at plus witr three raka'at, so there are 11 cycles. before entering the month of ramadan, this channel uploaded a lot of videos about theological issues, almost every video was delivered by dr. sufyan baswedan, like god above, equates god's nature with creatures, god's face, and so on. the issue of heresy is also often the subject of study before the arrival of the month of ramadan. this study was presented by salim yahya qibas and abdul hakim amir badat in their videos which last 10-15 minutes on average. the fourth channel is manhaj salaf, which has only uploaded 58 videos and has 2.45 thousand subscribers. most of the speakers in this channel are firanda andirja, yazid bin abdul qadir jawas, khalid basalamah, and abu yahya badrussalam. fiqh is the subject of discussion in this channel, but this channel is easier to heresy and forbids a case unlike the previous channels. in addition, this channel also presents more discussions about shafi'i and sufism teachings. the discussion of the shafi'i school is always or often brought up by firanda andirja, and yazid bin abdul qadir jawas often bring up the issue of sufism. as if he did not know the slightest tolerance, his harsh speech has become the hallmark of yazid. the last channel, minang bertauhid, is the channel that has the most subscribers than the other four channels. this channel has 138 thousand subscribers and has uploaded 303 videos on this channel. and has been watched 16,723,044 times. this channel is still active now. the last post was on april 11, 2021, discussing the faith of believers and where god is, which ifnaldi brought. his last few posts have focused more on fending off terrorist accusations pinned on this group and the topics discussed. such as, is salafi radical? jihad in the hands of fools, intel interrogations, and suicide bombings. as for other discussions are almost the same as previous channels, such as theological studies by yazid bin abdul qadir jawas and firanda andirja, and several other studies by khalid basalamah. ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 141 discussion theological teachings that formed the basis of salafist puritanism the current reality based on the data we presented above clearly shows the lack of identification of the theology that underlies salafi puritanism. however, puritanism in the realm of theology is a common phenomenon in religious history. this phenomenon often appears in various formulations in which puritanism is not infrequently associated with renewal (tajdid) as well as purification (ben-david, 2019). the nature of this group tends to be easy to heresy even to the point of disbelief against groups that oppose them, especially in terms of fiqh. this is what is closely related to theology. the allegations addressed to some of the movements mentioned above are closely related to the exclusive attitude of the salafi group in holding and viewing the islamic doctrine of these people claiming themselves as the only group of ahlussunnah, true practitioners of islam based on the qur'an and the sunnah of the prophet. in accordance with the practices carried out by the prophet and the companions, as well as the early generation of muslims (al-salaf al-salih). the salafi relationship with the wahhābī — as will be discussed hereafter — is in the same spirit of purification (mathiesen, 2013). this similarity is not a coincidence, as the salafis have a historical chronology closely related to the wahhābī. however, not all salafis are happy to be called wahhābī. the name of wahhabism among his followers turned out to be less popular. this is why they lately tend to be nicknamed salafi or followers of the teachings of salaf scholars (earlier). it is possible that the name of this wahhabism did not come from the followers of muhammad ibn abd al-wahhab, but was pinned down by their opponents. this group belongs to the group that most often uses the works created by ibn taymiyyah as their main reference. however, this is considered less appropriate in understanding the teachings of ibn taymiyyah because the salafis are considered a new formulation of wahhabism. this da'wah movement of the salafi is known as a da'wah movement with a radical puritan theological ideology. which is the main agenda is to invite to return to the qur'an and the sunnah of the prophet. although known as a group of radical puritan muslims, the salafi movement is also known as the anti -hizbiyyah da'wah movement. this movement does not engage in a practical political territory (naupal, 2019). there are several reasons why the teachings of ibn taymiyyah or the salafis spread faster than the teachings of ash'ariyah and shi, ah, in short, this group has the influence and support of several religious organizations, even the government of saudi arabia. this automatic is very conducive to the spread of salafi teachings openly. another aspect revealed from this study is the path of the spread of puritan theology through education. education turned out to be a major mediator in grounding imported theologies, including salafi puritanism (darmalaksana & qomaruzzaman, 2020). this formulation is basically limited by the genealogical relationship of salafi theological thought, which is continuous from contemporary figures, then muhammad ibn abd al-wahhab and ibn taymiyyah, to the time of ahmad ibn hanbal in the third century hijriah. salafi theological attitudes that have always been leaned on to the salaf or early generations will be tested for their truth by exploring theological doctrines put forward by each of the central figures in the history of salafi thought. the understanding of theology based on textualism is at the root of all puritans. this can be traced by tracing the genealogy of puritan theology that did not only stop in the eighth century hijri but the phenomenon has been rooted since the third century hijri (watt, 2019). therefore, the historical aspect of thought becomes an important aspect. puritan theology is slowly and surely moving into the world of education and society in general. this can be seen from the existence of theological books that have so far developed in ma'had and madrasas. the ash'ariah sunni theological books that have been used for centuries are finally starting to ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 142 │ be replaced because of the renewal and enlightenment of thought. ash'ariyah-leaning theology begins to fade. it is evident from the symptoms of a decline in academics in islamic higher education institutions in indonesia towards the study of sunni ash'ariyah theology. the reality of the salafis as a theological school was actually long before ibn taymyah, let alone muḥammad ibn 'abd al-wahhāb. this is by the name salafi itself, which means the teachings of the previous people. both ibn taymīyah and muḥammad ibn 'abd alwahhāb always linked their theological teachings to previous generations of muslims. the most important fact of this genealogy is that the anābilah school dominated the predecessors of the salafis. as mentioned earlier, salafi theology began long before ibn taymīyah, during the abbasid dynasty in baghdad. at that time, many hadith experts were victims of government policies that tried to apply mu'tazilah teachings as official theology (abdulganiy & alhaji, 2020). several issues were used as tools to execute figures deemed theologically deviant by the mu'tazilah. as a puritanical school of theology, salafi has proven to have a genealogy connected to the salaf generation, especially to the figure of aḥmad bin anbal. salafist puritanism is not without cause and background (adraoui, 2020). the purification movement they carried out was motivated by torture and mistreatment carried out by authorities with opposing "official" theology. for the first time, the revival of the salafis had begun since the time of aḥmad bin anbal, with the support of the ruler of his time, the caliph al-mutawakkil. then, he experienced a second revival during the time of ibn taymīyah but did not get the blessing of the authorities and most of the scholars of his time who were ash'arīyah. finally, the resurgence of the salafis was marked by the movement of muḥammad ibn abd al-wahhāb, who advanced and regained support from the authorities. if the "palace" has become the basis of theological teaching, then other sects and groups will be eliminated. as for theological issues, salafis always refer to themselves as ahl al adīth waal-athar or ahl al-sunnah wa-al jamā'ah, although the majority of sunni scholars who are ash'arīyah and mātūrīdīyah do not accept it. like ash'arīyah and mātūrdīyah, salafi scholars also do not consider the two theological schools to be part of ahl al-sunnah wa-al-jamā'ah. relations of foreign salafis with domestic salafis before discussing the relationship between foreign and domestic salafis, it would be better if we first know the figures who become liaisons between countries in spreading their teachings. in this case, we will present at least four foreign salafi figures, such as muhammad ibn 'abd al-wahhāb (1703-1791 ad) muḥammad nāṣir al-dīn al-albānī (1914-1999 ad); ibn al-'uthaymin (1929-2001 ad); and āliḥ alfawzān (1933-present). muḥammad ibn 'abd al-wahhab (1703-1791 ad) muḥammad ibn 'abd al-wahhāb is a reformer of salafi theology who was born in 'uyaynah, one of the cities in najd. muḥammad ibn 'abd al-wahhāb was born into a very close family with the turāth ibn taym turyah and the anbalī school. this reality is evident from two sides: his father as mufti of the anbal school and his brother named sulaymān ibn 'abd al-wahhāb. his brother once criticized muḥammad ibn 'abd al-wahhāb by writing the book al-ṣawā'iq al-ilāhīyah. this book is very thick with quotations from ibn taymīyah, but is used as a rebuttal argument against muḥammad ibn 'abd al-wahhāb. in addition, sulaymān also wrote the book faṣl al-khiṭāb fī al-radd 'alá muḥammad ibn 'abd al-wahhāb with a theme that is not much different from the previous book (hasyim, 2019). sulaymān ibn 'abd al-wahhāb acknowledged his father's admiration for the intelligence of muḥammad ibn 'abd al-wahhāb since childhood. as a teenager, he went on pilgrimage with his father. after that, do rihlah to the hijaz to meet and learn from the aramayn scholars. 'abd al-raḥmān ibn 'abd alijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 143 laṭīf who is still a descendant of lu al-shaykh mentioned that among the scholars who had been his teacher were 'abd allāh ibn ibrāhīm ibn sayf al-madanī, muḥammad ayāt al-sindī, ismā'īl al-' ajlūnī, 'alī afand aldaghistānī and others. he got a diploma of the books of hadith from them. as for when he moved to basrah, mūḥammad ibn 'abd al-wahhāb studied with muḥammad al-majmū'ī (‘abd al-laṭīf, 1972). muḥammad ibn 'abd al-wahhāb began to spread his understanding of tawḥīd since he was domiciled in basra. his da'wah movement was supported by his teacher muḥammad al-majmū'ī. however, the da'wah activities of muḥammad ibn 'abd al-wahhāb contradicted most of the basrah scholars, resulting in his expulsion. he was expelled in the summer to arrive in the region between basra and zubayr, severely dehydrated. at that time, someone named ab umaydān helped him and was taken to zubayr. from zubayr, muḥammad ibn 'abd al-wahhāb returned to najd, canceling his desire to go to sham. he returned to study with his father, 'abd al-wahhab. his father had moved to huraymala because of a dispute with the new leader of the city of 'uyaynah, namely mūḥammad ibn and who was known as kharfaṣh. kharfash dismissed 'abd al-wahhāb from the post of mufti and qādī. this incident prompted 'abd al-wahhāb to move to huraymala. in the city of huraymala, muḥammad ibn 'abd al-wahhāb studied the works of ibn taymīyah and ibn qayyim al-jawzīyah. he copied the works of ibn taymīyah (hasyim, 2019). when he studied the works of ibn taymīyah, this is where his mission of preaching began to become more puritanical, so that it tended to cause conflict with other scholars who tended to contradict puritan attitudes. this is as arrazy hasyim (2019) explained, who said that the attitude of muḥammad ibn 'abd al-wahhāb was very extreme because he tried to fight something he considered shirk and heresy. so he also had to intersect with other scholars, even with his father. so this forced him to stop his preaching, at least until his father died in 1135 h. muḥammad nāṣir al-dīn al-albānī (1914-1999 m) his full name is muḥammad nāṣir al-dīn ibn nūḥ ibn dam ibn najātī al-albānī al-arna'ūṭī. he came from albania and was born there in 1333 ah or 1914 ad. he was born into a religious family. his father, nūḥ ibn dam, was a 'anaf' mazhab, having graduated from several ma'had schools in istanbul. after that, his father returned to albania to teach his knowledge. sometime later, al-albānī was forced to immigrate to the syrian capital damascus because of mu revolusion ammad zūghū's revolution. al-albānī considered that this figure followed the revolutionary movement of kemal attāt revolution in turkey (hamdeh, 2016). al-albānī experienced extraordinary intellectual development while living in damascus. he began to be interested in the study of hadith and theology after studying "anaf" fiqh from his father and several unnamed scholars. previously, he also studied arabic, namely naḥw, arf, and balāghah to sa'īd al-burhānī. he studied the book marāqī al-falāḥ from the figure. in addition, al-albānī had a formal school at madrasah al-is'āf al-khayrī for the ibtidā'ī (elementary school) level. but he did not finish at the madrasa due to the syrian people's revolution against the french army. the revolution caused madrasah al-is'āf al-khayrī to burn, so he moved to another madrasa in the sārūjah market until he finished (al-jabbūrī, 2008). at this time, al-albānī came into contact with the thoughts of muḥammad bahjat al-bayṭār (d. 1367 h), who was known to be inclined towards the salafis. this is the most important period in understanding the development of al-albani's thought, which initially tended to the anafī school as his father, then turned to salafi. in addition, he was also influenced by the ideas of muḥammad rashīd riḍá. the upheaval of alalbān's thoughts after receiving enlightenment from the two figures became the cause of a dispute between al-albānī and his father (mamdūḥ, 2009). ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 144 │ his puritanical thoughts caused a lot of controversies. he was at loggerheads with local scholars, causing various unrest in the community due to his fatwas that often attacked groups that he considered to be far from the beliefs of the salaf scholars. and the ones he attacked the most were the sufis. as we know that the sufis are very fond of pilgrimage to the tomb of the saints, even to get closer to the tomb of the saint. he also built a mosque near the tomb of the saint. and this received very sharp criticism from alalbānī. this is as stated by maḥmūd sa‘īd mamdūh (2009), who said that al-albānī forbade anyone to pray in the mosque where the grave is, not least in the nabawai mosque where the tomb of the prophet muhammad saw is located. he also made a fatwa so that the prophet's food should be moved. however, this was strongly opposed by the scholars of madinah, so that al-albānī had to leave madinah and complete his teaching activities in the city. ibn al-‘uthaymīn (1929-2001 m) ibn al-'uthaymn is attributed to his grandfather 'uthman, who was five generations above him. the actual name is abū 'abd allāh muḥammad ibn āliḥ ibn muḥammad ibn 'abd al-raḥmān ibn 'uthmān ibn 'abd allāh ibn 'abd al-raḥmān ibn aḥmad ibn muqbil lu muqbil al-wuhaybī al-tamīmī. he was born in 1347 h⁄ 1929 ad in the city of unayzah, saudi arabia. ibn al-'uthaymn's scientific career began when his teacher 'abd al-raḥmān al-sa'dī was still alive, in 1370 h. he taught at al-ma'had al-'ilmī in unayzah. in 1376 h, 'abd al-raḥmān al-sa'dī died, so he immediately replaced his teacher as an imam, preacher, teacher, and others in the city of unayzah without leaving al-ma'had al-'ilmī. since then, ibn al-'uthaymn was active in teaching at the jami mosque and maktabah al-waṭanīyah until his death. he is also one of the professors at the university of muḥammad ibn su'ūd al-qushaym branch. in fact, he was one of those who formulated the learning curriculum of alma'had al-'ilmī and the university of muḥammad ibn su'ūd. from 1398 to 1400 ah, he became a member of the qushaym branch of the shar fakultas'ah and uṣūl al-dīn faculty senate, then was appointed a member of the hay'at kibār al-'ulamā' kingdom of saudi arabia in 1407 h until his death. the pilgrims and pilgrims also felt its influence through alaqah in aramayn during the hajj season (hasyim, 2019). the most phenomenal work of ibn al-'uthaymn in theology is al-qawl al-mufīd as a commentary on muḥammad ibn 'abd al-wahhāb's kitāb al-tawḥīd. in this book, ibn al-'uthaymīn defines tawḥīd with the theological thought patterns of ibn taymyah and muḥammad ibn 'abd al-wahhāb. tawḥīd according to ibn al-'uthaymn is the oneness of allah based on the aspects of rubībīyah, ulūh,yah, and al-asmā' wa-alṣifāt. the name ibn taymīyah is very often found as his main reference in explaining the text of the kitāb al-tawḥīd. he criticizes as a contemporary theologian who tends to focus on explaining tawḥīd rubūbīyah, thus leaving shirk in terms of ulūhīyah. he is also serious about forbidding rituals performed at the grave. like his contemporaries al-albānī, ibn al-'uthaymn also rejected the prophet's grave is considered part of the prophet's mosque (al-‘uthaymīn, 2011). ṣāliḥ al-fawzān (1933-present) he was born in saudi arabia, september 28, 1933. his parents died when he was little. then his extended family made him a foster child and educated him with a strict and serious religious upbringing. his first teacher was amūd ibn sulaymān al-tallāl qāḍī in the quṣaym region. after that, he continued his formal education at madrasah ibtidā'īyah in fayṣalīyah (1369-1371 h). then he continued to al-ma'had al-'ilmī (at the level of madrasah aliyah) in buraydah (1373-1377 h.). after that, he studied at the university of muḥammad ibn su'ūd in the faculty of sharī'ah (1377-1381 h). at the same university, he earned his masters and doctoral degrees with a concentration in fiqh. his contact with 'abd al-'azīz ibn ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 145 bāz was while studying at riyad. apart from 'abd al-'azīz ibn bāz, he studied with muḥammad al-amīn alshanqīṭī, 'abd allāh ibn ḥumayd, 'abd al-razzāq 'afīfī and others. his scientific career at riyad began as a teacher at al-ma'had al-'ilmī, then became a lecturer at the university of muḥammad ibn su'ūd, in the shar fakultas'ah and postgraduate faculties, and culminated as a member of the lajnah al-dā'imah liiftā' waal-'ilmyah and hay'ah kibār al-'ulamā'. before his death, 'abd al-'azīz ibn bāz and ibn al-'uthaymīn had advised adhering to the teachings of āliḥ al-fawzān (hasyim, 2019). āliḥ al-fawzān wrote several theological works, such as sharḥ 'aqīdah al-ṭaḥāwīyah which is a commentary on the theology of al-ṭa teologiāwī (d. 321 h) based on the salafi tawd trilogy. like other salafi figures, āliḥ al-fawzān also wrote a commentary on muḥammad ibn 'abd al-wahhāb's kitāb altawḥīd with the title i'ānat al-mustafīd bi-sharḥ kitāb al-tawḥīd. these two master books are indeed a barometer of the validity of a salafi figure. therefore, there is no other salafi figure except sticking to the two books. in addition, he also wrote al-irshād ilá sharḥ al-i'tiqād wa-al-radd 'alá ahl al-shirk wa-al-ilḥād regarding the concept of the true faith and its difference with shirk and ilḥād (kufr). he also wrote a separate book on monotheism with the title 'aqīdat al-tawḥīd. this book is a summary of theological expressions extracted from the works of ibn taymīyah, ibn qayyim al-jawzīyah, muḥammad ibn 'abd alwahhāb, and his followers. he criticizes in it what he calls al-tayyārāt al-munḥarifah (deviant teachings) such as ilḥād, tasawuf, rahbanah asceticism (such as rāhib), qubūrīyah wathanīyah (pagan grave worshipers), and heresy. it is in this book that aliḥ al-fawzān very often mentions salaf theology as must be taught. in the first chapter, he openly mentions that theological ambiguity can be purified in many ways, including teaching salafi books and avoiding books of deviant schools such as sufis, heretics, jahmyah, almu'tazilah. , ash'arīyah, mātūrīdīyah, and others except to the extent of criticizing them (al-fawzān, 2017). the salafi figures we will discuss are salafi figures in the country, such as abdul hakim abdat and khalid basalamah. abdul hakim abdat an indonesian salafi figure who is very puritan in conveying his message is abdul hakim abdat. the phenomenon of abdul hakim abdat needs to get more attention. this is because he is not a student. abdul hakim abdat never received formal islamic education, except at the lpba (arabic language education board) language course institution in 1980. this institution was the forerunner of lipia five years later. after lipia was established, abdul hakim abdat did not meet the administrative requirements to enter lipia. then, abdul hakim abdat "imitated" what al-albānī did by reading the books available in the lipia library. a few years later, he was often involved in lipia library scientific projects. shortly after that, abdul hakim abdat opened the study of hadith in several places. the interaction with lipia lecturers most likely inspired abdul hakim abdat to tend to salafi thinking (hasyim, 2019). in this case, abdul hakim abdat admitted that he had no influential teachers other than the books he read. this is very similar to al-albanī, so, naturally, non-sectarian, anti-theological attitudes and assessments of the quality of hadith are contagious to him. in addition to al-albānī, he was heavily influenced by the works of ‘abd al-‘azīz ibn bāz. the influence of al-albānī in the thought of abdul hakim abdat is very clear in many ways. he referred to al-albānī as a "great scholar of hadith" and an "imam." just as al-albānī declared himself to be non-sectarian, abdul hakim abdat also admitted to being nonsectarian. the influence of al-albānī was not only in thought but also in the style of language and in conveying criticism. abdul hakim abdat is similar to al-albānī in naming the people he criticizes. this can ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 146 │ be seen from judging quraish shihab as a very ignorant person in hadith and tafsir. in theology, the thought of ‘uthmān ibn sa‘īd al-dārimī, ibn taymīyah, al-dhahabī, and also al-albānī has always been a reference. therefore, in the book of al-masa'il, abdul hakim abdat seriously discusses jihad al-'ulū as the nature of god. in fact, he asserted that anyone who does not believe that god is in the sky does not belong to the believer (abdat, 2008). as usual, abdul hakim abdat's puritanical attitude made him issue a lot of controversial fatwas that slammed the customs that had prevailed in indonesia, causing friction with local organizations, such as nu. as abdat (2008) himself said, the performers of rituals in the grave and ḥawl as grave worshipers or "kuburiyyun". in addition, he also considers the stream of ash'ari'ah as a deviant and misguided stream. khalid basalamah khalid basalamah was born in makassar, may 1, 1975, with the full name khalid zeed abdullah basalamah. the basalamah title at the end of his name is taken from the clan name. the basalamah clan is one of the surnames taken from the arabic hadramaut, which refers to the family name of arab descent. who came from hadramaut, yemen. it is located in the southern part of the arabian peninsula. the naming of the clan was chosen based on the tribe, place, origin, history, and also the habits and characteristics of the ancestors. he is known as an ustadz with a firm and polite delivery of lectures. he also often fills tausiyah programs on da'wah televisions such as insan tv, wesal tv, rodja tv, etc. he spent his childhood in makassar. after completing his education in junior high school, khalid basalamah then left for medina, saudi arabia, and continued his high school education there in the 1990s. every day what they do is study religion, such as the verses of the qur'an and the hadith of the prophet. another activity that khalid basalamah does is go to school or go to the prophet's mosque to worship. he also visits indonesian people who live there. khalid basalamah completed his undergraduate education at the university of medina, saudi arabia). after that, he returned to makassar. for master's level education, he completed his master's degree at the muslim university of indonesia in (makassar). and he completed his doctorate or doctoral degree at the muslim university of indonesia in (makassar). khalid basalamah currently spends most of his time as a lecturer. he was filling islamic studies from mosque to mosque. in delivering his da'wah, he always based on the qur'an and hadith as well as from the understandings of the companions and scholars. just like other salafi figures, khalid basalamah also often said controversial things. so that sometimes, it causes some friction with other mass organizations, such as nu. he was even expelled by banser when he wanted to deliver a lecture at the kh mosque. hasyim asy'ari on friday, may 4, 2018, as reported by the cnnindonesia.com site. and this also received a response from cholil nafis, who said that da'wah must be full of tolerance and mutual respect so as not to be noisy (fhr, 2018). thus, it means that the relationship between foreign salafi leaders and domestic salafi leaders is very clear. they have the same reference, namely referring to the books of ibn taimiyah. and they also tend to give sharh to these books, so they have the same understanding. this results in an understanding of the same faith, such as the prohibition of worship rituals in graves, the eradication of heresy, and also being very intolerant of the worship of the surrounding muslim community. ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 147 how do they influence the community, especially the younger generation, so that many sympathize with the salafi da'wah? the results of observations on youtube show that there are relatively many enthusiasts of salafi studies or da'wah. the channel that has the most subscribers among the channels that we research is the minang tauhid channel. this channel has 138 thousand subscribers (maybe it has increased) and has been watched as many as 16,723,044 times, in this channel which is becoming much in demand by people because the videos uploaded discuss a lot of current issues, such as, for example, allegations of terrorists being pinned to their group when terrorist incidents were rampant recently, this was reviewed in detail even though it was only in the form of short videos, the average video being 10 minutes long. this is also, of course, what has resulted in attractiveness for young people. the author assumes that young people who are enthusiastic or growing their islamic spirit will be very interested in a study that discusses the latest phenomena about islam. not only that, the studies published in the channel that we are researching discuss more light-hearted studies, such as dating and cases that a teenager generally experiences. i think. for example, a teenager has just been dumped by his partner, and he has lost his enthusiasm in living his days as a result of the loss of a lover he loves. in this case, he might be interested in a salafi study because in islam, according to them, "dating is haram, so leave it." these words are like a breath of fresh air for him as a teenager who has lost his lover, as if giving new hope that what has happened to him is a good thing. god has blessed him for separating him from his ex. young people will be more interested in the islamic issues discussed closely related to their daily lives, theological issues, ort fiqh ikhtilaf for young people tend to be very boring and less interesting to follow. and there is one phenomenon that is rife lately in our country, namely, the phenomenon of hijrah, this phenomenon is much loved by young people. the things that i have expressed are in line with what was expressed according to muntazori and sunarto (2019): "the segmentation of the hijrah movement for the millennial muslim generation is a form of approaches used, namely using da'wah material according to the needs of the younger generation, da'wah on social media becomes the creative form of da'wah content creators can introduce light da'wah through quotes that aim to reach the hearts and minds of followers." and annisa (2018) also argues that "the younger generation who tend to use social media as a concept of religious discourse with the convenience of clicking news labeled islam, online recitations, including being loyal followers of accounts labeled ustadz or slang ulema can no longer be avoided. conclusion salafis are one of the groups in islam that are known for their puritanical attitudes. this can not be separated from the thoughts of ibn taimiyah, muḥammad ibn 'abd al-wahhāb, and also muḥammad nāṣir al-dīn al-albān considered who is considered the high priest for them. his thinking tends to be puritanical, making him arguing with other groups in different directions, even with his father or closest people. this condition continues today, where many salafi clerics also have less harmonious relations with several islamic groups in indonesia, such as nahdlatul ulama and the islamic defenders front. this research makes us understand how rich the schools in islam are. and this has implications for the attitude we must take, namely the attitude of respecting opinions. we can attack someone's ideas but don't let them because we have different ideas. we attack personally. this is where the role of the government, in this case, the ministry of religion, along with the mui and other religious organizations, is needed to maintain harmony in religion and nation, without putting aside differences of thought in understanding a religious text. for this reason, maturity in religion is needed so that attitudes that have the potential to divide muslim ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) 148 │ brotherhood can be avoided. we also encourage various parties, especially academics, to seriously review various thoughts in islamic treasures, especially regarding theological issues. in our opinion, this needs to be done so that the wider community can understand the nature of each theological school so that they can avoid the 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(2019). a representation of hijrah in visual da’wah media on instagram. iicacs: international and interdisciplinary conference on arts creation and studies, 1, 174–184. ijik vol. 11 no. 2 : 134-149 salafi puritanism in indonesia ahmad syamsir et.al issn 2302-9366 ( print ) issn 2302-9781 (online) │ 149 naupal, n. (2019). reading islamic radical networks in west java and jakarta and its relationships with islamic trans-national. international journal of multicultural and multireligious understanding, 6(9), 100–110. palmer, r. e. (1969). hermeneutics: interpretation theory in schleiermacher, dilthey, heidegger, and gadamer. northwestern university press. putuhena, m. s. (2007). historiografi haji indonesia. lkis pelangi aksara. watt, w. w. m. (2019). islamic philosophy and theology. edinburgh university press. zargar, c. (2014). the hanbali and wahhabi schools of thought as observed through the case of ziyarah. the ohio state university. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 9 no. 2: 72 79 * copyright (c) 2019 eti maryati this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 5 juny 2019; revised: 18 juny 2019 2018; accepted: 28 juny 2019 the method of takhrīj hadîts 'lâwasiyyata liwâritsin' and its implications for the understanding of the takhshish al-qur’an by the hadīts in inheritance law eti maryati pascasarjana uin sunan gunung djati bandung email : etimaryati11@gmail.com abstract the hadith prohibits the will is authentic as the hadith because of the idhafah of the prophet saw, and the hadith is revealed in thirteen books of the mashâdir al-ashliyyah, and fulfills the element of the hadīts, an eternal consisting of 136 rawi sanad. honesty of the hadiths prohibition of the will to the heirs in terms of the number of rawi including muthat because narrated by many friends without seeing the quality of the material and raw so that it includes qath'i al-wurûd and qath'i dilâlah. based on the rules of tashhih, if seen from a part of the rawi mate that collapsed, including da'eef and could not rise to hasan so mardud. for sanad who are ghair matruk, the term is hasan lighairihi which appears because there is mutabi and shaheed. surat al-baqarah verse 180 regarding the obligation to make a will can be compromised by inheritance verses by seeing it as a provision that each has a different target. the verses on inheritance specialize the provisions of a will that are general in nature and in the inheritance verses of surah al-nisa verses 11-12, show some of the afrad (material) testament obligations that are general to those who inherit only. because there is a problem in understanding the will can be haram, makruh / mubah. in practice in daily life, the will is needed to bring good to the heirs who are likely to share the inheritance with other heirs. a will is an alms intended to draw closer to allah swt, it also becomes one of the ways to equalize inheritance for those who do not get inheritance rights while they are close relatives keywords: hadits, inheritance law, takhrij introduction in islam, it becomes the ulama's agreement that al-qur'an is the first source of law that contains the basic principles that are general to islamic sharia, without details in detail, while hadits as the second source of law to explain the generality of the qur'an (azwar, 2015). found so many verses of the koran that indicate that muslims obey allah swt and his messenger, which means giving appreciation to the koran and the hadith, do not rule out one of them (qs. ali-imran (3): 32, an-nisa (4): 59, al-anfal (8): 20, an-nur (24): 54 and muhammad (47): 33). then the hadiths as the second source of law after the koran appears as explanatory (bayân) of verses of the koran that are global, interpreting the mubham, explaining the still mujmal, limiting the absolute (muqayyad), specialize the general ('h) and explain laws that are not explicitly explained by the koran. these verses are known as inheritance verses. the provisions in these verses provide clarity regarding the parties entitled to receive a share of the inheritance of the deceased, so that the distribution no longer depends on the will of the owner of the property. some scholars consider that the provisions in the wills verses have been removed by the provisions in the inheritance verses which came down later (khalid, 2015). in the book of bulugh al-maram there are hadits which explain that there is no will to heir (sunarsa, 2018). “the hadith from abu umamah, i heard the messenger of allah saying: verily allah swt has given rights to everyone who has rights, then there is no will for the testator.” https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 9 no. 2: 72-79 the method of takhrīj hadîts 'lâwasiyyata liwâritsin' and its implications for the understanding of the takhshish al-qur’an by the hadīts in inheritance law eti maryati issn 2302-9366 ( print ) issn 2302-9781 (online) │ 73 a will is someone's gift to someone else in the form of goods, debt or benefits (mudawam, 2012). a will is a message of someone who is still alive so that his / her wealth is given / delivered / handed over to a certain person or to an institution which must be carried out after he or she has died, which does not amount to more than a third of the assets he has left (dirjen pembinaan kelembagaan agama islam, 1998). according to shafi'i, verily allah swt sent down the will and also revealed the inheritance verse. this implies that the will remains in harmony with the inheritance. some scholars consider that the provisions in the wills verses have been removed by the provisions in the inheritance verses which came down later. therefore the hadith of the prophet (pbuh) about '' lâ washiyyata liwâritsin 'is interesting to conduct an in-depth study both in terms of rawi, sanad and matan, to find out their usefulness in order to obtain a clear understanding of the position of the hadith, especially in the context of the implications of developing problems in the community. methodology the method used in this research is library research, content analysis and takhrîj method. the library research method is carried out by collecting data contained in literature books, seminar results and other sources related to the problem taken. this research was carried out by examining books and writings relating to the hadīts about lâwasiyyata liwâritsin. content analysis method is a research method that utilizes a set of procedures to draw a valid conclusion from a document or message carried out objectively and systematically (sugiyono, 2011). the takhrīj method is a special method used in examining the authenticity and quality of a hadit. the takhrīj method means the mention of the hadīts with each of their sanads in the hadīts source book and explaining their dignity according to their needs (fatki, 2012). data analysis is an effort to detail and classify data and an interpretation and criticism is carried out in order to obtain a conclusion from the data under study. the steps in this data analysis include: 1. analyze all data that has been collected both from the main data source and supporting data sources 2. grouping all data into units according to the problem under study. 3. perform validation of grouped data 4. linking one data with another data 5. analyzing, interpreting and making conclusions based on data obtained result and discussion implications of hadîts "lâ wasiyyata liwâritsin" on the understanding of the nasakh and takhsis al-qur'an by hadīts in inheritance law. ibn kathir (d. 774 h.), states that the surah al-baqarah verse 180 contains mandatory mandatory wills before the passage of the verses on inheritance. after the revelation of inheritance verses which stipulates the distribution of inheritance in detail, the obligation to carry out will be abolished specifically for parents and close relatives who inherit. furthermore, he asserted that the inheritance verses do not constitute the overall testamentary law, but only raise a portion of the afrad (material) testamentary obligations of a general nature. therefore, the inheritance verses only raise the wills law for those who inherit it. ijik, vol. 9 no. 2: 72-79 the method of takhrīj hadîts 'lâwasiyyata liwâritsin' and its implications for the understanding of the takhshish al-qur’an by the hadīts in inheritance law eti maryati issn 2302-9366 ( print ) issn 2302-9781 (online) 74 │ ibn kathir cites the opinion of al-razi in his commentary titled al-kabir, that according to abu muslim al-ashfihani, the verse about the will not be mandatory wills, but still muhkam and interpreted by verses about inheritance, so the meaning is: "it is obliged upon you something that god has required, namely about the inheritance of both parents and relatives based on his word "god has obliged you to give boys the same as the two daughters”. al-razi states that this is the opinion of the majority of mufassir and is popular among the jurists, but according to ibn abbas, hasan, masruq, thawus, dhahak and others, this verse mansukh to the heirs who inherit, and still muhkam for relatives who do not get the inheritance. some other scholars are not willing to call it a nasakh because those raised by inheritance verses are only some of the afrad from general will not verses. therefore, the obligation to keep remains obligatory for those who do not receive inheritance. al-tabariy (d. 310 h.), in his book jami 'al-bayan, interprets surat al-baqarah verse 180 as follows: “it is obliged upon you, believers to make a will when one of you is near death while he has khairan, and al-khair means property, to (given to) parents and close relatives who do not receive inheritance, properly (ma'ruf) . it is something that has been permitted by allah and allowed in the will, as long as it does not exceed one third of the assets and the person who has the will does not do wrong to his heirs. and that is an obligation on the righteous. this has been obliged upon you and allah has made it a mandatory requirement for those who fear him, so that they obey allah and carry it out (salenda, 2017)” al-tabari explained that the will of the law is mandatory based on lafazh amar (kutiba). if someone fails to make a will, then the will must be issued by his heir. al-tabari disagrees that the wills verse has been inherited by the inheritance verse because between the two there is a possibility (ihtimal) to be collected, while between nasikh and mansukh it is impossible to gather in one condition. as for collecting both of these verses the will must be understood only aimed at parents and relatives who did not inherit. thus, according to al-tabari each of these verses (about will and inheritance) has a different target. in this case, al-tabari denies the use of the term nasakh to the will of the will by the inheritance verse and agrees that the compulsory law of the will only applies to alwalidain and al-aqrabun who did not obtain part of the inheritance. ibn al-‘arabi (467h.-543h) (2014) argues to differences in opinions of scholars about muhkam or its mansukh surat al-baqarah verse 180, confirms his opinion that the verse is mansukh, but the law is circumcision (only recommended), based on zhahir hadîts ibn umar which reads: ’for telling us ali bin muhammad, for telling us abdullah bin numair from ubaidullah bin umar from nafi 'from ibn umar, he said; the prophet sallallaahu 'alaihi wasallam said: "there is no right of a muslim who stays overnight for two nights and he has something that is inherited, except his will is written on his side." however, rashid rida explained that surah al-baqarah verse 180 is muhkam, not mansukh. he interpreted the verse as follows (amir, shuriye, & daoud, 2013): “obligatory to you if one of you is near death means to be obliged to you o believers if one of you is overwritten by causes or signs of death, if leaving property means if he has a lot of wealth left for his heirs, testament to parents and good friendship means that it is obligatory upon you in this situation to intend to the parents and close relatives of part of the wealth (lots) in good ijik, vol. 9 no. 2: 72-79 the method of takhrīj hadîts 'lâwasiyyata liwâritsin' and its implications for the understanding of the takhshish al-qur’an by the hadīts in inheritance law eti maryati issn 2302-9366 ( print ) issn 2302-9781 (online) │ 75 manner, and is not considered to be denial if the asset is a little based on the sentence al-khairi (a lot of wealth) and does not cause harm to inheritance because many wills testament and do not overestimate that will from one third of the inheritance to parents and other relatives”. 1. from the description of several opinions of different scholars, it can be concluded that: 2. the will of the will has been made entirely in accordance with the inheritance verses, therefore there is no longer an obligation to testify, however if it is carried out then the law is circumcision. 3. the will remains valid (muhkam), but it is only intended for a portion of heirs who do not get an inheritance, whether the property is large or small. 4. the will is still valid (muhkam), which is required for people who have only a lot of wealth and is given to some heirs who did not get an inheritance. interpreters are more inclined to the third opinion, arguing that: 1. surah al-baqarah verse 180 can be compromised with inheritance verses by seeing it as a provision that each has a different target. the verses on inheritance specialize general provisions of a will. 2. in the verses of inheritance qs. al-nisa '(4): {11-12} allah states: ... min ba' di washiyyatin au dainin .... if the will is removed, then in the inheritance verses of god will not reveal the sentence again. 3. the will must be fulfilled by anyone who has a lot of wealth. the reason is that the sentence khairan means a lot of wealth and the determination of the amount of wealth is very relative and depends on the habits of the community (urf). in addition, other liabilities relating to assets are always associated with a certain amount, such as new zakat which is compulsory if the assets arrive. the argument about the possibility of carrying out a will is also based on the scholars' consent. basically, the scholars agree that the act of wills is a shari'ah of allah swt and his messenger. this is based on the verses and hadith above az-zuhaili (1998) which puts forward the urgency of carrying out a will, not only for the person who has a will, but also for the recipient of the will and heirs who will be left behind. thus, in addition to alms as intended to draw closer to allah swt, the will also becomes one of the ways to equalize inheritance for those who do not get inheritance rights while they are close relatives. furthermore, in the study of interpretation, lafaz kutiba and khairan in surah al baqarah verse 180 also triggered differences of opinion among ulama. the majority of commentators believe that the lafaz kutiba in surah al-baqarah verse 180 shows the meaning of obligation. according to aljashshash, the mandatory indications are reinforced again by the phrase "haqqan" ala al-muttaqin ". these compulsory claims are only intended to be given to al-walidain and al-aqrabun who do not obtain inheritance. but because of some qarinah (indications / instructions), then the obligation must be turned to another meaning. the indications are (abubakar, 2016).: 1. there are verses on inheritance which have specifically determined the rights and inheritance parts of parents and other relatives. with the existence of these verses, the inheritance obligations to parents and other relatives are no longer relevant because they have been abolished. 2. hadith saheeh stating that no inheritance should be made (lawashiyyata li waritsin). 3. the historical fact that the messenger of allah and his companions never made a will for members of his relatives. ijik, vol. 9 no. 2: 72-79 the method of takhrīj hadîts 'lâwasiyyata liwâritsin' and its implications for the understanding of the takhshish al-qur’an by the hadīts in inheritance law eti maryati issn 2302-9366 ( print ) issn 2302-9781 (online) 76 │ based on the three qarinah, the jumhur fuqaha 'believes that the above verse can no longer be held in a harfiyah manner. if it is related to the hadith saheeh la washiyata li waritsin, then the word kutiba in the verse al baqarah verse 180, no longer means mandatory. on the contrary based on the hadith, jumhur ulama are of the opinion that a will is not valid to the heir. however, according to the hanafi and maliki schools, the wills law to heirs is considered valid, on condition that the other heirs are happy. thus, even though the existence of the hadith has mandated the law of a will to heir, but this does not mean to consecrate his ability. (az-zuhaili, 1998). according to hanafiyah scholars, as quoted by abd. al-rahman al-jaziry (2003), the word of god in surah al-baqarah verse 180 has been made based on inheritance verses. surat al-baqarah verse 180 only contains temporary legal provisions to provide a will to parents and close relatives before the inheritance verses are revealed. thus, it can be understood that after the revelation of verses that specifically talk about inheritance, the inheritance obligation to heirs no longer applies. based on the description above, the jumhur ulama's reasoning about testamentary law can basically be classified into two forms, namely: 1. ta'abbudi's will is a will that must be done because it is related to obligations that must be (not yet) fulfilled, such as debts that have not yet been fulfilled, zakat that has not been issued or expiation. a will in this form must be done. thus, the person will sin if he does not do it. but the court or surviving family does not have the right to impose its implementation if it is not spoken. 2. a will that is ikhtiyariyah is a will given to a relative who does not receive inheritance or to another person based on the will of the will. the will in this form can be circumcised, makruh, mubah, or haram. the debate around nasikh-mansukh is not limited to whether or not this process can occur in the book of allah. in the end most scholars depart from understanding the verses of al-qu'an qs.albaqarah (2): (106). in terms of language, there is agreement among scholars regarding the meaning of the word nasakh. differences that invite pros and cons among scholars occur when they enter the discussion of words "the verse contained in surah al-baqarah verse 106. according to hasbi ash-shiddieqi interprets the word verse with miracles. while other groups interpret the word verse with the verse itself " hasbi ash-shiddieqi disagrees with the occurrence of nasakh in the qur'an by saying, if punished there is a verse that has been condemned in the qur'an means canceling some of its contents. to cancel that means to establish that in the qur'an there is something wrong (wrong). then, in the view of groups who do not approve of the verses of the qur'an, the existence of verses that appear to conflict with each other can actually be compromised or combined. for example by way of the regional minister one of the verses that is considered contradictory: "it has been determined for you, if someone among you breathes out his last breath, if he leaves wealth, in order to make a will for his father and his closest relatives" this verse is considered null (mansukh) by the support group of nasikh-mansukh in the qur'anic verse. the inheritance is the heirloom verses (mawaris). however, by the contra groups, this verse is considered not to contradict the verse of the rose, because there is no contradiction between giving heirlooms and willing about some of the gifts of allah swt. if it is still considered mansukh, the heirloom verse is seen as pentakhshih (testamentary verses). verses of the will according to hasbi, oblige for relatives, while heirlooms exclude relatives who receive heirlooms in general verses. furthermore according to hasbi, mother and father do not always take inheritance, mother and ijik, vol. 9 no. 2: 72-79 the method of takhrīj hadîts 'lâwasiyyata liwâritsin' and its implications for the understanding of the takhshish al-qur’an by the hadīts in inheritance law eti maryati issn 2302-9366 ( print ) issn 2302-9781 (online) │ 77 father sometimes take heirlooms, sometimes not, because of religious differences, slavery, and murder. the existence of two interpretive visions of the word verse gives birth to pros and cons regarding the obedience of the verses of the qur'an. nasakh for those who deny it is considered as a nightmare and something that is making it up. while for those who support the existence of nasakh means, revoke the enactment of islamic law 'with the proposition of islamic law' which comes later is very possible and logical. the determination and revocation of a law is based on the consideration of benefit. according to shubhi salih gave an excuse to analogize the turban of the qur'an to the prophet gradually. the verses of al-qur'an are revealed by allah swt in accordance with the case, according to the evolving reality and pay attention to the ability of human beings to embrace the message brought by the qur'an. and according to sayyid abu al-qasim al-khu'i, the bias can be, a law is set for a certain time and that time only allah knows. if allah swt views, the validity period of a law has ended, there is no harm in revoking the law and replacing it with other laws in accordance with the benefit that may only be known to allah swt. in the tradition of islamic scholars, differences of opinion are not new, let alone considered taboo. there are countless books written by scholars especially compiled to summarize, study, compare, then discuss various different views with their respective arguments. discrepancies in the data received regarding the beliefs or deeds of one hadith. considering the uneven literature, it is possible for someone to believe that a hadīts is shahîh based on the book available to him, while the data about his devotion has not yet reached him because it is contained in another book (al-jaziry, 2003). difference in starting point in drawing conclusions. that is in matters of religion, there are some who point to the texts of the qur'an and the sunnah, while others start from schools, places, organizations, reason, feelings or traditions (al-jaziry, 2003). differences in understanding or perception in understanding texts that have been agreed upon keshahîhan. the contents of al-qur'an and al-sunnah are not always qath'i dilâlah, but there is also zhannî which is forbidden. so in drawing conclusions from the texts that zhannî dilâlah allows differences of opinion occur (al-jaziry, 2003). differences in the formulation of mushthalah hadits, ussh fiqh or other formulations. for example, if there is a conflict between the qur'an and the hadith, which should take precedence? some argue that the hadiths must take precedence, because no one knows better about the content of the qur'an except the prophet saw. while others argue the qur'an must take precedence. another problem is related to the formulation of nâsikh mansûkh, there is no agreement among the ulemas. in understanding the mutasyâbihat texts, some use ta'wîl, others do not use ta'wîl (al-jaziry, 2003). the proposition has arrived at him but has been dispatched, but he does not know the proposition that put him off. in cases like this, people who do not know the existence of nasakh are forgiven, because the origin of a problem is the absence of nasakh, until it is known that the argument that abused him. hadiths (the argument) has reached him, but he forgot the proposition. it has become sunnatullah, that forgetting is part of our nature as ordinary people. many people who have memorized the many hadiths of the prophet muhammad, but then he forgot. this is one of the causes of differences of opinion, even though the portion is not too large (al-jaziry, 2003). however, it should also be added that despite the mutual respect for differences of opinion, the 'ulama still agreed on the obligation to always hold fast and refer to the qur'an and the hadith. but apart from that all, for us as muslims, in terms of ibâdah, including the will in it, must try to be based on the arguments that are shahîh. we must also try to avoid the attitude of blind taqlîd, which is taking an opinion without knowing the basis of its reference. ijik, vol. 9 no. 2: 72-79 the method of takhrīj hadîts 'lâwasiyyata liwâritsin' and its implications for the understanding of the takhshish al-qur’an by the hadīts in inheritance law eti maryati issn 2302-9366 ( print ) issn 2302-9781 (online) 78 │ lafaz الوصية also is ‘am in the form of nafi which shows that illegitimate will to heirs. for equality with naskhsis there are three things, among others; first, both provide legal provisions, naskh gives time limits, while takshi gives material restrictions. second, both provide restrictions on the enactment of a syariah law provisions. and third, both in the form of the proposition syara ’. as for the difference there are five things: 1. the pronunciation ‘am after being translated will become vague in scope, because the form is still common. the pronunciation of the proposition which has been validated is no longer valid, so it is clear that the scope has stopped. example; qs provisions. al-mujadalah: 12 is no longer valid because there are new provisions in the qs. al-mujadalah: 13. 2. the legal provisions have been excluded from taxation from the beginning, while the legal provisions were abolished, initially intended and enforced for a number of times, but after a change in circumstances prevailed, the legal provisions were enshrined. examples of takhsis; qs. al-‘asr, example of mansukh; qs. al-ahzab: 52. which explains the prohibition of the prophet saw. it has been forbidden, and has been in effect for some time, but because of frequent battles that cause many friends to die, so many widows are displaced, then the verse that disappears, namely qs. al-ahzab: 50. 3. naskh invalidates the validity of the law entered, while takhsis does not cancel, but only limits its scope, while the legal provisions still apply to those not excluded by restrictions. 4. nasikh cannot occur except in al-qur'an and as-sunnah, while takhsis can occur in al-qur'an, as-sunnah, or in other laws outside the two laws. 5. naskh that the argument of nasikh must come later after the provisions of the first argument apply first, then abolished. while in takhsis, the thesis which mentakhsis (mukhossis) may come together with the thesis which is ditachsis. example; qs. al-‘asr, qs. al-baqarah: 228 with 237. conclusion hadīts lâ wasiyyata liwâritsin is marfu ’qawli haqiqi, meaning, these hadīts are attributed to the prophet saw in the form of his saying with explicit signs. hadīts ahad ‘aziz is famous, meaning narrated by the number of non-muthatis narrators, namely two rawiqs in the thabaqah of companions and tabi'in, while in the next thabaqah narrated by three even more narrators. from each of these companions, except 'amru bin khârîjah ibn al muntafîq, the hadīts are only narrated by more than one person, while the hadīts who pass through the anas path, from the first narrator to the last rawi narrator are narrated by only one rawi man. based on the i'tibar diwan, the hadīts lâ wasiyyata liwâritsin are probably the hadīts saheeh, hasan, dha'if, even maudhu ’, matruk or munkar, because the type of the book of mashâdir‘ ashliyyah is the book of musnad and mushannaf. based on i'tibar syarah, it means that there is takhshish al-quran by the hadith, about inheritance and testament shows that allah swt requires the division of warian and that it does not have to abrogate the obligation to make a will because between these verses there is a possibility (ihtimal) to be combined. allah swt has revealed verses on inheritance obligations earlier than verses on inheritance. olh because there is no prohibition to issue a will earlier than inheritance as in surat alnisa verses 11 and 12. hadīts lâ wasiyyata liwâritsin is to contain the sentence nafi. that is, the hadith's words may contain haram to be done. the problem with the difference in understanding between the existence of takhshish al-quran by hadits, is that some scholars consider that the provisions in the wills verses have been removed by the provisions in the warits verses that came down later, actually between the will and inheritance is not contradictory but rather specifies the division. in practice in daily life, the will is needed to bring good to the heirs who are likely to share the inheritance with other heirs. so ijik, vol. 9 no. 2: 72-79 the method of takhrīj hadîts 'lâwasiyyata liwâritsin' and its implications for the understanding of the takhshish al-qur’an by the hadīts in inheritance law eti maryati issn 2302-9366 ( print ) issn 2302-9781 (online) │ 79 the will is legally recommended. surat al-baqarah verse 180 regarding the obligation to make a will can be compromised by inheritance verses by seeing it as a provision that each has a different target. the verses on inheritance specialize the provisions of a will that are general in nature and in the inheritance verses of surah al-nisa verses 11-12, show some of the afrad (material) testament obligations that are general to those who inherit only. from some of the differences of opinion of scholars about the existence or absence of nasakh verses about testament and inheritance shows that the will testament has been completely abrogated by inheritance verses, therefore there is no more will to testament, however if it is done then the law is circumcision, and the verses the will testament still applies (muhkam) but is only intended for a portion of heirs who do not get an inheritance, whether the property is a lot / a little. in the end, the author does not consider this research to be final and complete. but at least the existence of this paper can open new insights for those who do not know beforehand. references abrahamov, b. (2014). ibn al-’arabi and the sufis. anqa publishing. abubakar, a. y. (2016). metode istislahiah: pemanfaatan ilmu pengetahuan dalam ushul fiqh. jakarta: prenada media group. al-jaziry, a. al-r. (2003). kitab al-fiqh ‘ala al-madhahib al-arba’ah, vol. 1. beirut: dar al-kutub al‘ilmiyah. amir, a. n., shuriye, a. o., & daoud, j. i. (2013). muhammad abduh’s influence in southeast asia. middle-east journal of scientific research, 13, 124–138. az-zuhaili, w. (1998). at-tafsîr al-munîr fi al-‘aqîdah wa asy-syarî’ah wa al-manhaj. damaskus: dar al-fikr. azwar, z. (2015). pemikiran ushul fikih al-ghazâlî tentang al-maslahah al-mursalah (studi eksplorasi terhadap kitab al-mustashfâ min ‘ilmi al-ushûl karya al-ghazâlî). fitrah: jurnal kajian ilmu-ilmu keislaman, 1(1), 47–70. dirjen pembinaan kelembagaan agama islam. (1998). analisa hukum islam bidang wasiat. jakarta: departemen agama. fatki, r. m. (2012). dominasi paradigma fikih dalam periwayatan dan kodifikasi hadis. ahkam: jurnal ilmu syariah, 12(2). khalid, m. r. (2015). al bahr al-muhîth: tafsir bercorak nahwu karya abu hayyân al-andalusî. jurnal adabiyah, 15(2), 181–192. mudawam, s. (2012). syari’ah-fiqih-hukum islam: studi tentang konstruksi pemikiran kontemporer. asy-syir’ah: jurnal ilmu syari’ah dan hukum, 46(2). salenda, k. (2017). implikasi hukum surah al-fatihah dalam jami’al-bayan’an ta’wil ayy al-qur’an karya ibn jarir al-thabariy. sugiyono, p. (2011). metodologi penelitian kuantitatif kualitatif dan r&d. alpabeta, bandung. sunarsa, s. (2018). hadits topikal tentang wasiat kepada ahli warits. jurnal naratas, 1(1), 1–7. fpi as an opposition in jokowi era available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 11 no. 2: 118-133 doi: 10.15575/ijik.v11i2. 13147 * copyright (c) 2021 reni rentika waty and kamarudin this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: juny 1, 2021 ; revised: juny 20, 2021 ; accepted: july 5, 2021 the islamic defenders front (fpi) as an opposition force in the joko widodo's era in 2014-2020 reni rentika waty1*, kamarudin2 1,2department political science, university of indonesia, indonesia *corresponding author e-mail: reni.rentika@ui.ac.id abstract fpi (islamic defenders front) is a mass organization that has consistently positioned itself as the opposition since the reformation. however, during the jokowi era, the fpi's opposition was more dominant than during before jokowi era. using robert a. dahl's opposition theory and maurice duverger's pressure group theory, as well as qualitative methods, this study wants to see the reasons for fpi as an opposition, fpi's affiliation with joko widodo's political opponents. it then analyzes the relationship between ideological and political aspects. this study shows that the fpi oppositional movement is divided into two. that is, the fpi oppositional movement is based on ideological aspects and based on political aspects. this includes da'wah, political support for jokowi's opponents, and oppressive movements such as the 212 movements. fpi can strengthen identity politics because fpi often uses sara issues in its movement as a radical islamic organization. keywords: fpi, pressure group, opposition, jokowi's era, islamic sharia introduction the islamic defenders front (fpi) is an organization that was founded on august 17, 1998 (25 robi'uts tsani 1419 hijriyah). fpi has many sympathizers in almost all cities in indonesia during its development which the central leadership in petamburan, jakarta (anwar & perdana, 2019). fpi's background is the proliferation of tyranny, injustice, and disobedience in the community, which are considered to be able to cause many disasters. referring from the fpi's musyawarah nasional i, the purpose of fpi is (syihab a. h., 2008): 1) the long-suffering experienced by indonesian muslims due to weak social control and the consequences of many human rights violations committed by the authorities; 2) muslims must preserve and defend the dignity of islam and its people. during its development, fpi became one of the islamic organizations that had an existence and influence. fpi claims that the character of its movement is a traditionalist. traditional because they blend in with the community, so they are not exclusive. then, in the traditionalistic, there are moderate characteristics and forcing do incriminating worship. habib rizieq shihab (hrs), as the founder of fpi, said that fpi builds loyalty to islam, not to either figure or organization. as long as the figures and organizations run according to islamic sharia, they must be obeyed (syihab a. h., 2008). thus, as an islamic organization, fpi shows its strength as a pressure group (opposition) against political actors considered a contradiction to islam. one of the things to do is not to provide political support for candidates who are considered to be incompatible with islamic sharia. as an opposition, fpi massively conducted sweeping (closing places of immorality) and demonstrations considered irrelevant to islamic sharia. fpi opposition as a pressure group can be seen through the conflicts between fpi and the government regime. the fpi's opposition to the government regime began during abdurrahman wahid (gus dur) reign when indonesia's political conditions were unstable in 1999. the role of the fpi opposition persists today. https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) │ 119 this stance is inseparable from fpi's ideology that the political system enforced in indonesia (democracy) has created a corrupt system, created dictators, and caused problems due to power struggles (syihab h. r., 2013 ). hrs considers that islamic sharia and democracy have very basic and contradictory differences. the islamic system is divine, sourced from allah swt, who is perfect. democracy comes from the human mind that has limitations, so it is imperfect. the law applied to islamic law comes from allah swt through the qur'an and sunnah, while democracy is based on a majority vote. islamic law does not separate religious affairs from the state, but in a democratic system, the two are separated. in the islamic system, the voice of the ulama is not equal to that of the common people, while in a democratic system, everyone has the same voting rights. that makes fpi known as a radical organization. fpi's courage caused them to experience various threats and intimidation. fpi experienced at least five incidents. first, on april 11, 1999, there was a shooting by an unknown person. the shooting was aimed at hrs on jalan s. parman, taman anggrek apartments. the shot penetrated the windshield and lodged in the dashboard. second, habib sholeh alattas, an advisor to the dpp-fpi, was shot on july 23, 2000. an unknown person shot him after morning prayers at the mosque. third, the shooting of cecep bustomi, the fpi declarator, on july 24, 2000. he was chased by a group of unknown motorists and shot. fourth, the shooting of the laskar fpi monitoring team by the west jakarta police headquarters on december 11, 2000. fifth, the looting and burning of the house of fpi shura council chairman habib sholeh al -habsyi on december 13, 2000. the latest case is the shooting of fpi members by the police and fpi dissolved by the jokowi government. the things above made the fpi's opposition stance are stronger. during joko widodo (jokowi) regime, which began in 2014, the fpi's oppositional movements were different from the previous regimes. fpi's movement to remove immorality in the jokowi era is not focused on sweeping, but fpi is more involved in practical politics such as demonstrations and political support. although the sweeping movement did not completely disappear in the jokowi era, its intensity was much reduced. the goal is to implement islamic sharia and minimize the immorality that develops in society. following previous research, there have explained the causes of the rise of radical islamic organizations that tend to oppose the government. nurjannah (2013), in her research, explains the causes of the rise of radical islamic organizations in great detail. the rise of radicalism in islam is motivated by factors that include: 1) the expression of the teachings of renewal; 2) the impact of the thinking of the ikhwanul muslim and jamaat islami; 3) underdevelopment of economy, science, and technology; 4) injustice to the muslim community; 5) the impact of islamic teachings on da'wah, amar ma'ruf nahi munkar, jihad, which are interpreted exclusively; 6) the spirit of arabism which has succeeded to build hatred against western countries; 7) revolutionary reaction to modernization and globalization; 8) personality factors, such as mental terrorists. in the context of radicalism in indonesia, nurjannah explained that its emergence was triggered by the multidimensional crisis in the new order era at the end of president suharto's regime: political repression, economic inequality, and the collapse of morality, and social inequality. unlike nurjannah, the author views it in the context of fpi radicalism. two factors influence the radicalism of fpi's thinking: first, internal factors come from organizations that see deviations from religious norms. similarity with the explanations of zuhri (2017) and zada (2002), they explain that the radicalism of islamic organizations, especially fpi, is a reaction that arises from a condition that they consider incompatible with islamic sharia that is oriented amar ma'ruf nahi munkar. this condition is the existence of economic, scientific, and technological backwardness, as mentioned by nurjannah. however, ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) 120 │ here the author sees that unstable political conditions also significantly affect the emergence of islamic organizational organizations' radicalism thoughts and movements. second, external factors include the inclusion of doctrines to reject the western secular system and encourage muslims to jihad to uphold islamic sharia. in this case, nurjannah also explained that the spirit of arabism had built hatred against western countries so that these mass organizations take radical actions in upholding islamic sharia. if wahid saw that the radicalism stance stemmed from a lack of knowledge about sharia, reality, sunnatullah, and life, the author saw otherwise. the author sees, fpi has an understanding of islamic sharia, which refers to the orientation of amar ma'ruf nahi munkar. fpi is also observant of reality so that it positions itself as an organization that is in opposition to the government. yamin (2018), in his book, states that there are two components of society that become pressure groups, namely hti and fpi. as a pressure group, fpi's stance is quite extreme and assertive. fpi does not hesitate to destroy "places of immorality." such acts are considered an internal contradiction of islam because fpi does not reflect tolerance. in agreement with yamin, heryanto (2019) assessed that the pressure group (fpi) has a strong enough contribution support without using violence. the use of violence cannot be justified. fpi should have a positive dominant role. since its establishment, fpi has shown a clear way towards various irregularities that occur in society. fpi openly opposes groups that disagree on applying the concept of ma'ruf nahi munkar, which focuses on what is considered right and avoiding or prohibiting wrong actions (jurdi, 2016). two studies examine the fpi network, namely zastrow (2013) and woodward & nurish (2016). woodward & nurish saw that the fpi network was formed from a coalition of conservative groups by looking at the jakarta election 2017. the coalition consists of fpi, pks, hti, persatuan islam (persis), and the salafi organization of makasar (woodward & nurish, 2016). the coalition has the same view in upholding islamic sharia and rejecting basuki tjahja purnama (ahok) as governor of dki jakarta. zastrow explained about the fpi network to show that the fpi movement is not a moral movement but a radicalpolitical islamic movement in which there is a social exchange process. the network consists of interest groups, political operators, brokers/informants, and fpi activists. interest groups play a role in controlling the fpi movement, so the movements carried out by fpi are not determined by fpi leaders but are movements desired by interest groups. interest groups provided facilities to fpi leaders, which resulted in a mutually beneficial relationship between the elites. the role and function of the brokers are to monitor the movement of the fpi elites and maintain the confidentiality of the interest groups that are on it. woodward & nurish did not explain how the coalition's system of conservative groups worked. in zastrow's research, it was unclear who was referred to as interest groups, political operators and brokers/informants. he also did not explain whether this network applies to every fpi movement or only under certain conditions. based on the above studies, it can be seen that the oppositional of fpi as a radical islamic organization shows its existence and strength towards a government that is considered not aspirational towards islam (zada, 2002). the strong desire to realize an islamic political system makes fpi contrary to indonesia's government and political system. reviewing the opinions of yamin (2018), heryanto (2019), and jurdi (2016), they saw that as a pressure group, fpi's attitude was quite extreme and assertive. often this attitude leads to violence and deviance. furthermore, all the research above explains that of the oppositional conducted by fpi as a pressure group is applying the concept of amar ma'ruf nahi munkar. in this case, the author considers that the oppositional of fpi is formed on political interests based on ideological interests. ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) │ 121 the author sees that not many researchers have studied the oppositional of fpi, so the strategy presented is not specific. the researchers only interpreted the reasons for fpi's radicalism, only focusing on social conditions. they do not look at the political situation and conditions that are one of the triggers for the emergence of radicalism that leads to oppositional attitudes. they also did not discuss the political aspect as affecting the oppositional of fpi towards the government. the author also noted that there are not many specific studies discussing fpi affiliations that form a political network to build an opposition coalition. the jokowi era was chosen as the object of this study because the author saw the intensity of the fpi opposition movement against the jokowi government compared to the previous regime. based on this background, this study focuses on fpi's opposition during jokowi's era in 2014-2020. this is based on the fpi opposition of the fpi, which tends to be firm and consistent since gus dur's era. the purpose of this study, in general, is to find out about the opposition attitude conducted by the fpi to the government of joko widodo. specifically, this study aims to: 1) investigating the fpi's reasons about positioned itself as the opposition during the joko widodo era, knowing the fpi's oppositional stance and fpi's affiliation with joko widodo's political opponents; 2) analyzing the interrelationship between the ideological and political aspects of the oppositional stance of the fpi during the joko widodo reign. this research could provide a new proposition that the opposition carried out by islamic organizations. then, this study illustrates that the political power of islamic organizations can have a latent impact from the strengthening of identity politics. research method this study uses the qualitative method, a research method used to describe and analyze a phenomenon, event, attitude, social activity, perception, or assessment of individuals and groups (sukmadinata, 2012). this method sees a situation or event as an object researched by the author presented in a descriptive, focusing on this research being oppositional during the jokowi government. in this study, the author used a case study approach to develop a case, event, activity, or process. the case was limited by time and activity, and the authors collected complete information with data collection procedures based on a predetermined time (creswell, 2017). the author observes the attitude of the fpi opposition as an event, activity, and process that is limited by time, that is, during the jokowi's reign in 2014-2020. this study uses four types of strategies in the data collection procedure. first, qualitative interviews, researcher conduct face-to-face interviews with the informant, interviews by a zoom meeting room, or focus group interviews. the informants who have been interviewed are 1) syahrozi as head of the fpi central secretariat; 2) irbabul lubab as deputy secretary for the enforcement of khilafah; 3) slamet ma'arif as head of central fpi hisbah division, leader of alumni 212 (pa 212), vice chairman of the national campaign team of prabowo-sandi; 4) infantry colonel sidik as substitute deputy i for domestic political coordination and mass organization at the coordinating ministry of political, legal and security affairs. through the syahrozi and lubab, the information obtained is about the background and reasons for the fpi's opposition, the goals and strategies of the opposition to the jokowi reign. information about the network and the role of fpi in pa 212 was obtained from ma'arif. then, information on the government's views on the stance of the fpi oppositional was obtained through infantry colonel sidik. second, qualitative documents in public documents such as newspapers, magazines, reports, and private documents such as letters, emails, and others. the data is sourced from mass media in official documents, archives about fpi, books, journals, news articles, research results, and dissertations. third, ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) 122 │ audio and visual materials, data can be photos, videotapes, and digital archives taken from online news portals, official websites, and social media platforms (youtube, instagram, and twitter). based on the case studies researched by the author, to analyze the research data using an interactive analysis model of the miles and huberman model (2014) by 1) data reduction is grouping data in the form of references and documentation. the author made notes in the form of interview transcripts which the researcher then analyzes to determine the results of this study; 2) data presentation, by presenting research data descriptively and conducting analysis by linking the data and the theories used; 3) made conclusions, the authors summarize the results of data reduction and presentation of the author to clarify and sharpen the results of the study. conclusions also aim to make it easier for readers to understand most of the research results conducted by the author. results and discussion in a democracy, the existence of opposition is a form of political participation. political participation of opposition groups leads to independent participation based on individual awareness. this participation opens the opportunities for every citizen to play a role according to their awareness and desires. geovanni sartori in barker (sartori, 1971) explains that the opposition controls the government by controlling power as irbabul lubab said that the role of fpi is controlling. "we (fpi) are the control. this control applies to whoever becomes president in indonesia. then we should implement the amar ma'ruf nahi munkar, invite people to do good individu. and for us, if jokowi's government is not by the constitution, then we must remind the government to return to the constitution that has been agreed upon." (the author's interview with irbabul on may 23, 2021, at the as-syifa islamic boarding school, parung-bogor). based on the hrs words quoted through ugur & ince (2015) fpi defines it as a pressure group in indonesia and has contributed to influencing state leaders to take an active role in improving and maintaining the morals and faith of muslims as well as to take the initiative to build social, political and legal infrastructure that is in line with islamic sharia. this is what causes them are always in opposition to whoever the leader is. the following is the stance or ways of the fpi opposition from the bacharuddin jusuf habibie (b.j. habibie) era to the susilo bambang yudhoyono (sby) era, before jokowi era, for detail see table 1. at the beginning of the reign of abdurrahman wahid (gus dur) in 1999, fpi was massively sweeping, such as bars, nightclubs, massage parlors, etc. on december 12, 1999, thousands of fpi members met with sutiyoso, the governor of dki jakarta, to file a demand for sutiyoso to close places of immorality during ramadan. fpi also issued a statement on rejection of a female presidential candidate dated june 24, 1999. fpi's participation in pam swakarsa in 1998 brought fpi and tni general wiranto closer together. fpi's closeness to wiranto was seen when hundreds of fpi militiamen came to the komnas ham office to protest the investigation of wiranto in the may 1998 case. fpi demanded the disbandment of komnas ham on june 24, 2000. after gus dur's impeachment on july 23, 2001. megawati soekarno putri (megawati) was then vice president to replace gus dur's position as president. at the same time, fpi issued a statement on the tentang ma’lumat penolakan presiden wanita on july 24, 2001, to reject megawati as a president. ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) │ 123 table 1. the fpi opposition from b.j. habibie era to sby era regime/era term stance of fpi conflict b. j. habibie 1998-1999 support 1) fpi participation to semanggi i incident (1013 november 1998) and semanggi ii (1999) 2) ketapang incident (22-23 november 1998) abdurrahman wahid (gus dur) 1999-2001 oposision 1) sweeping during the ramadhan 2) demonstration and declaration of the jakarta charter 3) the shooting of fpi's member, 1999 2000 4) fpi protested against the examination of wiranto by komnas ham for alleged human rights violations in may 1998 and violence in timor leste 5) against of megawati as a presidential candidate on 1999, through surat pertanyaan tentang penolakan calon presiden wanita no: 007/sp/dpp-fpi/vi/1999 on june 24, 1999 megawati soekarno putri (megawati) 2001-2004 oposision 1) maklumat to reject megawati as a president, ma’lumat penolakan presiden wanita no: 002/ma’lumat/dpp-fpi/vii/2001 on july 24, 2004 2) sweeping 3) demonstration about bbm price increases 4) hrs was imprisoned on august 11, 2003, for incitement verbally and in writing by instructing the implementation of the antiimmoral movement susilo bambang yudhoyono (sby) periode i 2004-2009 periode ii 2009-2014 oposision 1) hrs was imprisoned on october 30, 2008 for monas incident juni 1, 2008 2) sweeping in sukorejo (july 17, 2013) 3) fpi disagrees with sby's reaction to the sweeping incident in sukorejo. threatened to impeach sby if he wants to dissolve fpi source: (syihab a. h., 2008), (indra, 2016), (aji, 2019), (tempo.co, 2003 ), (velarosdela, 2020) in the sby regime, hrs was again caught in a case and was jailed for one year. six months in 2008, he was found guilty of article 170, paragraph 1 junction article 55 of the criminal code, namely advocating violent crimes together in public during the monas incident of june 1, 2008. during the 2nd sby administration (2009-2014), fpi often conducted sweeps. while conducting sweeps on july 13 and 18, 2013, fpi and residents of kendal, east java, clashed. the car that fpi was traveling in hit a motorcyclist, and the victim died (velarosdela, 2020). the incident caused a reaction from sby. sby said that the actions taken by the fpi had harmed the image of islam. based on these words, fpi considers sby's accusation not based on solid evidence because fpi is the victim of the incident. fpi threatened to overthrow the sby government if sby dared to dissolve fpi. in the sby regime, hrs was again caught in a case and was jailed for one year and six months in 2008 because of advocating violent crimes together in public during the monas incident of june 1, 2008. in the 2nd sby era (2009-2014), fpi often did sweeping. while sweeps on july 13 and 18, 2013, fpi and residents of kendal, east java, clashed, the car that fpi was hit a motorcyclist, and the victim died. the incident caused a reaction from sby. sby said that the actions taken by the fpi had harmed the image of islam. based on these words, fpi considers sby's allegations not based on strong evidence because fpi is the victim of the incident. fpi threatened to impeach sby if sby wants to dissolve fpi. ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) 124 │ the political stance of the fpi opposition tends to be assertive and consistent from gus dur's to the sby era. when compared to the jokowi era, fpi's opposition is more intense than the previous era. this can be seen through the conflicts that occurred during jokowi's reign that influenced the oppositional of fpi see table 2. tabel 2. fpi and jokowi regime conflict regime/era term stance of fpi conflict joko widodo (jokowi) periode i 2014-2019 periode ii 2019-2024 opposition 1) ahok's inauguration as plt. governor of dki jakarta (october 16, 2014) 2) the case of blasphemy by ahok, bela islam action 212 (october 14, 2016 – may 5, 2017) 3) the case of porn chat and blasphemy of pancasila by hrs (2018) 4) prabowo and sandiaga uno entry to cabinet jokowima’ruf 5) the controversy over the extension of the fpi permit 6) the polemic of hrs return to indonesia 7) shooting incident of 6 fpi members (december 7, 2020) 8) hrs imprisoned for incitement/invitation to crowd in the covid-19 pandemic 9) fpi was dissolved, then fpi changed its name to front persaudaraan islam source: (velarosdela, 2020), (hidayat, 2014), (lazuardi, 2019) jokowi-ahok is the governor and deputy governor of dki jakarta for the 2012-2017 period. jokowi ran for president in the 2014 presidential election, then the 2014 presidential election was won by joko widodo-jusuf kalla (jokowi-jk). fpi rejected the position of governor of dki jakarta to be replaced by ahok. hrs as the leader of fpi at that time, explained several reasons for rejecting ahok (hidayat, 2014): 1) fpi believed that the leader for muslims must be muslim; 2) ahok is considered to have violated ethics because he often said rudely; 3) ahok was seen as insulting the dprd institution during the polemic on the regional election; 4) fpi believes, based on perppu no. 1 of 2014 concerning the regional election, the deputy governor does not automatically become governor. fpi did not support jokowi in the 2014 presidential election because fpi considered jokowi to be a presidential candidate (capres) who supported ahok as governor of dki jakarta. ahok made a mistake about the blasphemy case surah al-maidah: 58 during the jakarta pilgub 2017. the case provoked a reaction from the fpi, so they spearheaded action 212 or movement 212 (formerly known as bela islam action) in the gerakan nasional pengawal fatwa majelis ulama indonesia (gnpf-mui), as a form of protest over the case (pamungkas & oktaviani, 2017). the defending islam action began on october 14, 2016. and continued seven times until ahok was sentenced to 2 years in prison for the case on may 9, 2017. the leaders and ulama involved in action 212 formed an institution called the persaudaraan alumni 212. in addition, the participants of the series of actions called themselves alumni 212 and, on december 2, 2017, held a peaceful action, namely reunion 212. along with ahok's case, hrs was faced with a porn chat case and the desecration of pancasila. the investigation into hrs was conducted in may 2017, then hrs was determined as a suspect in the case. then, in february 2018, hrs became a suspect in the pancasila blasphemy case, but the police stopped the investigation in february 2018 because there was no solid evidence. the determination of suspect status for hrs made fpi think that the jokowi regime was criminalizing ulama. ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) │ 125 in the 2019 presidential election, which was attended by candidates (paslon) jokowi-ma'ruf amin and prabowo subianto and sandiaga uno (prabowo-sandi), fpi loudly expressed its support for prabowosandi. the support hrs at gelora bung karno stadium through a video on april 7, 2019. the reason for the support is that prabowo subianto-sandiaga uno, who were the result of ijtima ulama, love and respect the ulama. they said they want to reject and oppose the criminalization of the ulama and do not protect the pki and liberals, nor did they protect heretical and immoral sects (lazuardi, 2019). ijtima ulama is related to the fpi's rejection of jokowi, considered a descendant of communists. approaching the election, pbb, a member of the prabowo-sandi supporters coalition, decided to support jokowi-ma'ruf amin in the 2019 presidential election. after the pbb declared support for the jokowi-ma'ruf, hrs instructed fpi to withdraw from the pbb legislative election. then, during the jokowi (2019), prabowo, a presidential candidate supported by the fpi, entered the jokowi cabinet structure. fpi and the pks as coalitions members were disappointed by prabowo's political stance. the joining of the gerindra party into jokowi's cabinet made the opposition power weaker so that the process of checks and balances was reduced due to the strength of the opposition that was not solid (hidayati, 2020). since 2017 hrs has lived in saudi arabia. at the time, he received a reprimand from the arab government for waving a black flag with lafaz (laillaha ilallahu) and was sanctioned to overstay sanctions, so he was obliged to pay a fine. hrs returned to indonesia on november 10, 2020, after three years living in saudi arabia. his arrival was welcomed by most of the fpi participants at soekarno-hatta airport, and then the masses moved to the markaz fpi in petamburan, tanah abang (dimas, 2020). in the covid-19 pandemic, hrs caused a crowd that was considered to have violated health protocols, not only that hrs was considered to have instigated. therefore, hrs was detained on december 14, 2020 pasal 16 kuhp dan pasal 93 uu kekarantinaan kesehatan no. 6 tahun 2020. after hrs's return to indonesia, a police shooting killed 6 fpi members on december 7, 2020, at jakarta-cikampek toll road. in this case, fpi is still seeking justice by taking legal action. fpi, on february 22, 2020, experienced problems regarding the extension of the license because the fpi's vision and mission and ad/art were deemed not in line with pancasila and the 1945 constitution. however, ahmad shabri lubis, leader of fpi, said that fpi did not need to extend the organization license, even though fpi's license was because fpi had never asked the government for help. fpi's move not to renew the license turned out to cause problems. surat keputusan bersama no. 2204780,dated december 30, 2020, fpi was declared an unregistered organization, so de jure disbanded. various activities carried out by fpi as long as it does not have a permit are considered disturbing the peace, public order and contrary to the law. following the reasons above, the government prohibits the activities, symbols, and attributes related to fpi. after reading that letter, the attribute removed was carried out at the markaz fpi petamburan by brimob and tni (ihsanudin, 2020). fpi's legal representative informed that fpi would file a lawsuit for the pengadilan tata usaha negara (ptun). fpi tried to dialogue with the government regarding the dissolution of fpi by inviting mohammad mahfud (mahfud md) as the minister coordinator for political, legal, and security affairs in the 212 national dialogue event on december 2, 2020; however, mahfud md was unable to attend the event (akhmad, 2019). after the dissolution, fpi changed its name to front persatuan islam, which was declared on january 3, 2021, then on january 8, 2021, they changed their name to front persaudaraan islam. fpi will not register its new name because, for them, it is not essential. they prioritized investigating the massacre of 6 fpi members. robert a.dahl (1998) explains that pressure groups are divided into non-structural opposition based on his goals, limited structural opposition, and large structural opposition. in this case, the fpi's ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) 126 │ position is as a pressure group that is included in the non-structural opposition. according to dahl, this non-structural opposition consists of job search parties (not the ruling government coalition), pressure groups, and policy-oriented parties. duverger (1984) defines a pressure group as agro of community institutions with activities as groups with the will to impose their will on the authorities. pressure groups in their activities do not want power directly. they act to influence power but are not involved in it. pressure groups try to fight for interest by influencing political institutions to make favorable decisions. these groups can influence or even shape government policies through persuasion, propaganda, and other means deemed effective. pressure groups act on two different stages (duverger, 1984). first, open action is directly suppressing government organs. actions taken include demands for the fulfillment of promises, threats, lobbying, and others. second, the hidden action is to exert indirect influence on the public in order to form a general view that will later affect government officials. this activity can be carried out using propaganda and violence. regarding the role of the fpi as a pressure group during the jokowi reign, it can be seen that the fpi oppositional movement can be divided into two, that is the fpi oppositional movement which is based on ideological aspects and based on political aspects. both of these aspects are carried out openly, but some are carried out in secret. identification of fpi oppositional movement based on ideological aspect fpi's role is based on ideological values to maintain the good name of islam and the implementation of islamic sharia in society. hrs considers that islamic sharia and democracy have very basic and contradictory differences. the islamic system is divine, sourced from allah swt, who is perfect. democracy comes from a human mind that has limitations so imperfect. the law applied to islamic sharia comes from allah swt through the qur'an and sunnah, while democracy is based on a majority vote. islamic sharia does not separate religious affairs from the state, but in a democratic system, the two are separated. in the islamic system, the voice of the ulama is not equivalent to the voice of the common people, while in the democratic system, everyone has the same voting rights (syihab h. r., 2013 ). hrs sees that the law in indonesia tends to be discriminatory. hrs further explained that the legal depravity in indonesia stems from the iniquity of the existing legal system, even though good officials enforce it. civil law is considered to leave many problems and give birth to new problems in the middle of people's lives (syihab h. r., 2013 ): 1) social problems that are the result of the application of inhumane legal sanctions so that it becomes a cruel law; 2) problems that occur due to revenge from victims whose trial is not complete, this causes hostility; 3) waste of state money because the state is charged to build facilities and infrastructure for criminals; 4) deterrent effect problem, prison sentence does not have adequate deterrent effect; 5) the problem of a sense of security, the society does not get a sense of security because the criminal does not get a deterrent effect for his actions so they can still repeat the same crime. as hrs explained about democracy, democracy is a source of problems that give birth to dictators, corruptors, and capitalist groups. hrs considers that deliberation to reach consensus (musyawarah mufakat) in a democratic system is just nonsense because the agreement is taken from most votes, not through consensus deliberation. the use of the most votes in policy decision-making can result in incorrect policies. therefore, fpi considers indonesia needs to enforce islamic sharia-based on amar ma'ruf nahi munkar. amar ma'ruf nahi munkar can literally be interpreted as calling for virtue and preventing evil. if you look at its position, for fpi, amar ma'ruf nahi munkar is fardhu kifayah, which means every muslim must be done according to his ability. hrs (2008) explains that the application of amar ma'ruf nahi ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) │ 127 munkar in society will lead people to compete in doing good, keeping each other and protecting each other from all forms of damage in the society. amar ma'ruf nahi munkar acts as a strong fortress to protect the faith and piety of muslims. when a person's faith and piety are good, then the blessed door will be open to that person. furthermore, hrs explained that if amar ma'ruf nahi munkar is abandoned, it will bring disaster for humans. amar ma'ruf nahi munkar must be done in a good and correct way by islamic sharia. its application is not justified to use the wrong method or "justify all ways" because it will only lead people to greater defiance. in implementing the amar ma'ruf nahi munkar, fpi tends to be harsh and assertive. the violence that occurred while upholding amar ma'ruf nahi munkar is not contrary to the principle of gentleness taught by islam. in this case, violence is a follow-up to the process of applying amar ma'ruf nahi munkar, which cannot be resolved with gentleness. assertiveness and strict attitude, not disgraceful acts because it is a joint effort to realize the perfection of the application of amar ma'ruf nahi munkar (syihab a. h., 2008). however, hrs explained that mistake in society that must be fought is (syihab a. h., 2008): 1) the things that is agreed upon as something haram, if something that is haram is still being disputed, then it is not justified to commit violence because fpi must respect differences of opinion; 2) the mistakes must be clear and real. in this case, there are two types of mistakes that cannot be fought, is an al munkarat al bathiniyyah (mistakes that occur in the heart) and al munkarat al masuriyyah (mistakes that is carried out in secret); 3) the mistake can no longer be dealt with gently, the case if handled gently makes the damage worse; 4) decisive and harsh actions taken do not cause major bad consequences. the strategy used by fpi to implement amar ma'ruf nahi munkar is termed with a tree cutting strategy and a root cutting strategy. tree cutting strategies are used when fpi is strong enough, funds are available, and equipment is sufficient. still, the cutting-roots strategy is used when the opposite situation is by cutting the root of the problem little by little. the mechanism carried out in carrying out amar ma'ruf nahi munkar are (syihab a. h., 2008): 1) decision making based on islamic sharia from the qur'an, assunnah, and other sources of ijtihad; 2) take formal legal procedures by collecting facts and data as legal evidence, gathering concrete support from the surrounding community who are disturbed by immoral activities, and making reports and demands to the competent authorities; 3) using the power of the ummah when all procedures are deadlocked. fpi has three paths away to struggle, that is da'wah, hisbah, and jihad. the fpi da'wah movement is inseparable from fpi's commitment to implement amar ma'ruf nahi munkar. da'wah about amar ma'ruf nahi munkar must be guided by the qur'an and as-sunnah, which is carried out sincerely and full of responsibility. it means that what is conveyed brings a positive influence to the social life of the people. then, in sharing da'wah material, it must also pay attention to the applicable legal rules so that they do not conflict with each other (sukayat, 2018). as explained by hrs in his writing, since fpi was established to realize these ideals, fpi has formed the national anti-ma'siat movement. this movement can be done through three procedures (syihab, 2008, pp. 250-252): 1) closing places of immorality without government permission, 2) closing places of immorality legally/with permission from the government, and 3) administrative procedures. hrs said, to implement this movement are actually compromises and negotiations to find the best solution in eliminating immorality completely. the basis of this compromise is the hudaibiyah agreement, like the agreement that the prophet muhammad had made against the kafir. the compromise offered, for example, is to gradually change the function of the place of business, either by switching professions, changing businesses, or transferring production to a halal business. all places of immorality can also be ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) 128 │ closed periodically by reducing the place of immoral business for a certain period of time so that when it is due, the place can be closed. another way is to concentrate the place of immorality in a certain area, then coaching to change the function is carried out. as long as the technical process is running, it should not involve physical action. fpi only monitors and supervision to ensure the process runs. but in fact, fpi is involved in acts of hate speech, threats, intimidation, and physical attacks against other religious minorities, such as christians, shia, and ahmadiyah sects (ugur & ince, 2015). as the movement progressed, fpi was seen as an extreme radical fundamentalist who moved without knowledge. in simple terms, fpi can be interpreted as (syihab a. h., 2008): 1) conservative organization, not relevant to the times, 2) reactionary, opposed to progress and contrary to government policies, and 3) textual, fixated on books so that it is not flexible/rigid. this view extends and presents the fpi as a "hard-line islamic organization," characterized by the attitude of the group or organization that tends to be assertive and uncompromising in achieving certain agendas related to muslim groups (zada, 2002). this can be seen from the assertiveness of fpi in eradicating immorality, both in society and in government. there is known as the radical islamic movement. the radical islamic movement shows its strength as a pressure group (opposition) to the government that is considered not aspirational towards islam (zada, 2002). characteristics of radicalism thought are usually seen from (wahid, 2018): 1) fanaticalism, without respect for other opinions; 2) obliging others to do what is not required by allah swt; 3) an out-of-place hard attitude; 4) bad thoughts and easy to give kafir labeling to other people. the thoughts of radical islamic organizations are oriented towards the imagined forms of islamic political society. there is wanting to realize an islamic political system, the emergence of islamic parties, islamic culture, and experimentation with the islamic state system (zada, 2002). therefore, they are very ideological and political, which leads to formal religious symbolism. if it is associated with the context of fpi as a radical islamic organization, then the author sees two factors influence the radicalism of fpi thinking: 1) internal factors that come from organizations that see deviations against religious norms; 2) external factors is the inclusion of doctrine to reject the western secular system and encourage muslims to jihad. this prompted the fpi to perform its role of opposition to the jokowi reign consistently. identification of the fpi oppositional movement based on political aspect the fpi portrays the opposition's role as a political act. referring to the opinion of hrs (syihab a. h., 2008) that politics is divided into two classes: 1) high-class politics, political games based on idealism, and a vision of a mission purely for the advancement of the nation. in this class, no term compromise is bargaining, 2) low-class politics, political games based on the advantages of power, so compromise and bargaining become frequent. fpi claims that fpi should only fight in high-class politics, namely the political struggle for the common good, not for the group. dahl explained that there were at least six strategies (dahl, 1998), but in this case, fpi only used four strategies. first, the opposition focuses its attention on competition and gaining support to win the majority vote. this leads to the context of elections, where the winner of the majority vote will later form a government (cabinet or executive). then the losing side will become the opposition. as a mass organization, fpi often supports a candidate in the election, both the presidential and local elections. this is the fpi's political support for the 1999-2019 election candidate pairs in table 3. fpi declared political support for the prabowo subianto and hatta rajasa (prabowo-hatta) presidential candidates in the 2014 presidential election. this support was because fpi believed in the coalition of islamic parties in the prabowo-hatta and can reject ahok as governor of dki jakarta. at that ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) │ 129 time, fpi supported three islamic parties. pks, ppp, and pbb, so fpi encouraged all members and sympathizers to channel their votes to islamic parties. hrs urges that in the 2014 presidential election, muslims are expected not to vote for a presidential candidate who can make ahok become governor (assegaf, 2014). in the 2017 dki jakarta governor election, fpi provided political support for the aniessandi based on the consensus of the ulama (ijtima ulama). this support is due to ahok being a non-muslim governor candidate. before the dki jakarta governor election in 2017, fpi's relationship with ahok was not harmonious. they often conflict with the policies issued by the provincial government, which is not by fpi's interests (anwar & perdana, 2019). then in the 2018 west java governor election, hrs expressed support for the sudrajat-ahmad syaikhu. hrs conveyed a message to the candidate pair to take care of the ulama and kyai, look after muslims and maintain justice (ramadhan, 2018). in the 2019 presidential election, fpi expressed support for prabowo-sandi based on the decision of the ijtima ulama. although jokowi was paired with ma'ruf amin, an nu ulama background, fpi remains steadfast in supporting prabowo-sandi. because, for fpi, ma'ruf amin's involvement in the 212 action became contradictory when ma'ruf amin was willing to be nominated as jokowi's vice president. in his writing, hrs (syihab h. r., 2013 ) explained that fpi's political stance was clear, namely fully supporting all islamic parties and in every election only channeling votes to islamic parties. however, if you look at the table above, fpi does not always support the most islamic parties supported by the candidate. candidates supported by fpi from the 2014-2019 presidential election and 2017 dki jakarta governor election are candidates whom the gerindra and pks support. second, focus on a coalition. the coalition is carried out to increase support votes and produce a majority vote. thus, a group that focuses on how to join the coalition that is more likely to win. with many followers and high militancy, fpi's position as the opposition has great influence. not only political support but fpi is also affiliated with other parties who have political power, such as the gerindra and pks. third, focus on locations that have the potential to provide support. fpi is targeting a support base that has a great opportunity to support fpi. the opposition adapts certain tactics to its resources. the tactics used can be the same or different from one region to another. an example is when fpi garnered support to form the 212 movements. the approach used was to launch propaganda by inviting muslims in indonesia to encourage the government to arrest ahok for the blasphemy case. the tactics carried out by the fpi are usually associated with islamic sharia. ahead of the governor election in 2017, fpi has the way to mass mobilization process, the gerakan subuh keliling, and tamasya al maidah. the strategy they used was to use the mosque as a space to urge the public to vote for anies-sandi (anwar & perdana, 2019). fourth, there is a threat to the government, so that the government is in a state of urgency. a threat that exists in the community encourages the government to make offers to the opposition groups to cooperate. as a large mass organization, fpi can gather the masses and mobilize them to remove something contrary to them. politically fpi has the power to gather the masses and direct them to tend to certain political choices. for example, during the dki jakarta governor election, the massive sara issue was intensified, and the 212 action was carried out to remove ahok and win the anies-sandi. the defending islam action movement is a series of actions that began on october 14, 2016 (aksi bela islam jilid i). this movement was motivated by the circulation of a video of harassment of the qur'anic verse surah al maidah: 51. this happened when ahok gave a speech on the 2017 jakarta governor election campaign in the kepulauan seribu on september 27, 2016. in this action, fpi who are members of the gerakan nasional penjaga fatwa majelis ulama indonesia (gnpf-mui) act as the initiator of the action (pamungkas & oktaviani, 2017). the gnpf-mui is a coalition ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) 130 │ consisting of fpi, hti, forum umat islam (fui), majelis mujahidin indonesia (mmi) and tarbiyah (a subsidiary of pks). table 3: fpi supporting candidates in elections term of elections supported candicates unsupported candidates presidential election 1999 abstain abstrain presidential election 2004 abstain abstain presidential election 2009 jk – wiranto bearer parties: partai golkar dan partai hanura supporting parties: pdkk 1. sby – boediono bearer parties: partai demokrat coalition parties: pks, pan, ppp, pkb supporting parties: pbb, pds, pkpb, pbr, pprn, pkpi, pdp, pppi, pnbk, pmb, ppi, pkdi, partai pelopor, pis, ppib, ppnui, ppdi 2. megawati – prabowo bearer parties: pdip, partai gerindra supporting parties: partai kedaulatan, pakar pangan, pni marheinisme, partai buruh, psi, partai merdeka presidential election 2014 prabowo – hatta rajasa bearer parties: partai gerindra coalition parties: partai golkar, pan, pks, ppp supporting parties: partai demokrat, pbb jokowi – jk bearer parties: pdip coalition parties: pkb, partai nasdem, partai hanura supporting parties: pkpi dki jakarta governor election 2017 anies – sandi bearer parties: partai gerindra, pks supporting parties: partai perindo, partai idaman 1. agus yudhoyono – sylviana murni bearer parties: partai demokrat, ppp, pkb, pan supporting parties: pknu, pmb, partai buruh, partai pelopor, pkdi, partai barnas, pakar pangan 2. ahok – djarot saiful hidayat bearer parties: pdip, partai golkar, partai hanura, partai nasdem supporting parties: pkpi, psi west java governor election 2018 sudrajat – ahmad syaikhu bearer parties: partai gerindra, pks supporting party: pan 1. deddy mizwar – dedi mulyadi bearer parties: demokrat, partai golkar 2. ridwan kamil – uu ruzhanul ulum bearer party: ppp coalision parties: pkb, partai nasdem, partai hanura, 3. tb. hasanudin – anton charliyan bearer party: pdip presidential election 2019 prabowo – sandi bearer parties: partai gerindra coalition parties: partai demokrat, pan, pks supporting parties: partai berkarya, partai idaman, partai aceh jokowi – ma’ruf amin bearer parties: pdip, pkb coalition parties: partai golkar, partai nasdem, ppp supporting parties: pkpi, partai hanura, pbb, psi, perindo, pna note: nationalist parties: golkar, pdip, partai gerindra, partai demokrat, partai nasdem, partai perindo, partai hanura, partai berkarya, psi, partai ideal, etc. islamic parties: pan, pks, pkb, ppp, pbb regional parties: partai aceh, pna source: (ferdinan, 2009), (kpu kota cirebon, 2014), (rahadian, 2018), (firdaus, 2018) the action was continued on november 4, 2016 (aksi bela islam jilid ii or aksi damai 411) with the same demands because there has been no follow-up on the ahok case. then the aksi bela islam iii was held again on december 2, 2016, as action 212. at this momentum, jokowi and jusuf kalla (at that time as ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) │ 131 president and vice president of the republic of indonesia) held friday prayers with the masses of action, and jokowi gave a speech to thank the masses for having carried out peaceful actions (tempo.co, 2019). the next series of actions were the aksi bela islam jilid iv on 11 february 2017; aksi bela islam jilid v on february 21, 2017; aksi bela islam jilid vi on march 3, 2017; and the aksi bela islam jilid vii took place on may 5, 2017. after the series of actions above, on may 9, 2017, the north jakarta district court decided a twoyear prison for the blasphemy of ahok. when the movement goals have been achieved, the figures and ulama involved form an institution called the persaudaraan alumni 212 alumni. participants in the series of actions named themselves alumni 212, and on december 2, 2017, a peaceful action was held in reunion 212. reunion 212 has been held three times. the 212 reunion was first held in 2017 as a year of the 212 actions and the victory of the anies-sandi in 2017. in 2018, the 212 reunion was held again to support the prabowo-sandi in the 2019 presidential election, efforts to repatriate hrs and the republic of indonesia sharia. then, reunion 212 was held again in 2019 to guard the legal process against sukmawati soekarno putri and efforts to repatriate hrs to indonesia (wahidin, 2019). in 2020 and 2021, reunion 212 was postponed due to the covid-19 pandemic. fpi claims that any support given to a candidate pair has never received financial assistance and has never expected a reward in the form of money or position. "fpi has never received and did not expect anything from those who were supported. fpi had its capital of 600 million to make the prabowo-sandi campaign equipment, don't consider it a small amount of money." (the author's interview with ust. syahrozi as the leader of the secretary of the dpp fpi, may 23, 2021, at the as-syifa islamic boarding school parung-bogor) then, fpi emphasized that fpi's position was to support certain candidate pairs in the general election because it wanted to make the democratic party a success. fpi was committed to supporting the choice of ijtima ulama. after the election was over, fpi "returned to the barracks" to control the government. however, fpi's affiliation with political parties, especially those with political influence, is considered one of the methods used by fpi to enter into practical politics. although fpi or its figures do not directly become politicians, their closeness with political actors is very useful, especially to protect fpi's actions which often violate the law (natzir & ariyani, 2018, p. 2). then, fpi's political support can strengthen identity politics, because as a radical islamic organization, fpi often uses sara issues in its movement. conclusion fpi an opposition based on ideological values. this aims to maintain the good name of islam and enforce islamic sharia in society. the method used is to form an anti-ma'siat national movement based on amar ma'ruf mahi munkar and carry out massive da'wah based on the teachings of ahlusunnah wal jama'ah. then, fpi also played the role of the opposition as a political act. as a mass organization, fpi provides support to candidate pairs in the elections. there is in the 2014-2019 presidential election and the 2017 governor election. fpi does not provide political support to jokowi in both the 2014 and 2019 presidential elections. vice president who has a clerical background and is supported by a majority of islamic parties. in addition to providing political support, fpi is affiliated with other parties with political power, such as the gerindra party and pks. fpi is also involved in demonstrations against events and policies deemed to violate islamic rules. however, political support and demonstrations carried out by fpi often use the issue of sara. the ideological and political foundations of fpi's oppositional stance are related because ideological reasons can influence fpi's political actions. an example is the provision of ijik vol. 11 no. 2 : 118-133 the islamic defenders front (fpi) as an opposition force in the joko widodo’s era in 2014-2020 reni rentika waty and kamarudin issn 2302-9366 ( print ) issn 2302-9781 (online) 132 │ support for pairs of candidates for election supported by ijtima ulama as representatives of ideal leaders. islamic organization fpi often uses sara (ethnicity, race, religion, and class differences) issues in its movement. references aji, m. r. 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(2017). deradikalisasi terorisme: menimbang perlawanan muhammadiyah dan loyalitas nahdlalut ulama. jakarta: daulat press. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 9 no. 2: 48-60 * copyright (c) 2019 lalan jaelani this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 15 may 2019; revised: 15 juny 2019; accepted: 30 juny 2019 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani pascasarjana uin sunan gunung djati bandung email: lalanaja1@gmail.com abstract aqidah learning morality that there is prioritizing cognitive aspects, both concerning the divinity and humanity that want to be instilled and developed into students themselves. the purpose of this study is to find out and analyze; (1) aqidah moral learning design using a contextual approach, (2) implementation of aqidah morality learning (3) evaluating aqidah morality learning using a contextual learning approach, (4) supporting and inhibiting factors, (5) advantages and disadvantages and (6) the effectiveness of contextual learning approaches in the subjects of aqidah morals to shape the islamic character of students. using descriptive qualitative methods with the type of analytic descriptive research. the data collection tool was obtained using: observation, interview, and study documentation. the data analysis procedures performed are data reduction, data presentation, drawing conclusions or verification. the results of this study show that the design of contextual learning in the subjects of aqidah akhlak uses the components of the contextual teaching and learning (ctl) stages, namely constructivism (constructivism), finding (inquiry), asking (questioning), learning community (learning community), modelling (modelling), reflection (reflection), and actual assessment (authentic assessment). the implementation of aqidah akhlak learning by using a contextual approach in ma an-nur malangbong is following the learning design. while the inhibiting factors include: difficulty analyzing individual student differences, not all are suitable for using a contextual approach, as well as difficulties in conducting evaluation and time management that requires a lot of time. meanwhile, the contextual approach to the subjects of aqidah akhlak carried out at ma an-nur malangbong for the formation of islamic character in students can be said to be very effective. this can be seen from the increase in their learning outcomes for the five islamic characters analyzed, namely honesty, discipline, responsibility, cooperation and courtesy, experiencing an average increase from 2.44 to 3.3. keywords: aqidah, constitutional, morals introduction the education process is believed by education experts as an effort to humanize humans (tafsir, 2017). in other words, helping humans become real human beings. these efforts are carried out with full awareness and planning, to achieve the goals set (muhibbin, 2010). the concept implies that education places humans according to their human proportions and nature (ash'ari, ekayati, & matulessy, 2014) or following their nature, so that humans can find their true identity, and can further find the transcendent essence that has been created it (hermayanti, budimansyah, & lenggana, 2018). so as a consequence of this concept, the education process must cover all aspects, all aspects of human life and reflect humane processes. the success of an educational process is determined by the implementer of education itself, namely the teacher. because it is the teacher who has a significant role in the education process. teachers as implementers of education have a very central and strategic position (al baehaqi & haris, 2015), because https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) │ 49 in the hands of teachers lies the possibility of success or not the achievement of educational goals in schools (pransiska, 2016). the learning process here is defined as a process for learning a person or group of people through various efforts (efforts) and various strategies, approaches and methods, towards achieving the planned goals (zayadi & majid, 2016). learning can also be seen as teacher activities programmed in instructional design (instructional design) to make students learn actively and provide learning resources. thus, learning is a planned activity that conditions and stimulates a person to be able to learn well following the learning objectives. to achieve these learning objectives, we need a learning strategy and approach that can deliver in the direction of an interesting and enjoyable learning process because the best learning can challenge and stimulate students so that they want to learn. thus, the teacher must be able to analyze learning strategies and approaches that are seen to be able to teach students in the learning process, so that learning objectives can be achieved effectively and learning outcomes can be further improved. considering that what is expected in achieving learning objectives is students, every effort to find alternative approaches to learning must always be based on the interests of learners. in other words, the alternative approach must reflect an attempt to find alternatives for the interests of students to facilitate in achieving learning objectives. because after all the activities of the learning process not only emphasizes what (material) students must learn (understanding concepts), but rather emphasizes how students should learn (experience learning) (zayadi & majid, 2016). to achieve the goals or success of learners, there are at least five things or five main variables that need attention, namely: (1) the teacher must actively involve students; (2) the teacher must be able to attract students 'interests and students' attention; (3) teachers must be able to arouse students' motivation; (4) developing the principle of individuality; and (5) demonstrate in the learning process (darmadi, 2016). one of the learning strategies and approaches offered and seen as meeting the above criteria is through a contextual teaching and learning approach (contextual learning approach) or often abbreviated as ctl. contextual teaching and learning is a learning approach that emphasizes the process of full involvement of students to be able to find the material being learned and relate it to real-life situations, thus encouraging them to apply it in their lives (hadi, 2012). according to use, a contextual learning approach is a learning approach that emphasizes the relationship between learning material and the real world of students' lives, so students can connect and apply learning outcomes competencies in daily life (uce, 2016). contextual learning is one of the learning strategies built on the assumption that knowledge is constructed by humane. for this reason, a constructivism learning approach is developed that opens opportunities as wide as possible for students to empower themselves. because in modern educational theory, the best way of learning is that students actively construct their understanding. therefore, in the context of applying this contextual approach, the habits of teachers who act in class 'stage' and students only watch what the teacher plays, it is time to be changed into students who are actively learning, while teachers only guide up close (darmadi, 2016). the contextual learning approach is applied to the learning process of the aqidah morality is motivated by a concern with the conditions of the learning process that occurs in the country, which only gives birth to output that is rich in ideas but very poor with the application. they all understand very well what is learned but do not have the will to apply it in everyday life. ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) 50 │ by using a contextual learning approach to the subject of aqidah morality especially students will directly construct knowledge from their daily experiences. thus, in addition to understanding the material, they will become more accustomed to applying it in their daily lives, so that gradually the habit will shape themselves into character. also, the application of contextual approaches in learning aqidah akhlak aims to want to teach students with religious sciences, specifically aqidah akhlak, by involving them fully to be able to find the material being studied and relate it to real-life situations so that it will encourage them to apply it in real life which will then form an islamic character in themselves. for this reason, the author feels interested in researching contextual learning, especially about the learning process of the aqidah morals in madrasah aliyah annur malangbong, garut regency. furthermore, for this study, the authors formulated in a thesis title, "the effectiveness of contextual learning approaches in aqidah morals for shaping islamic students' characteristics (research in madrasah aliyah annur malangbong garut regency)". methodology this study uses a qualitative approach, which is data collected in the form of words, images, not numbers (sugiyono, 2013). research on the effectiveness of the use of contextual learning approaches in learning aqidah morals using descriptive methods. this method is used because it is directly related to life, especially in ma annur malangbong garut. with this method, it is expected to be interpreted in depth the meaning and content. this study includes qualitative research, namely research that produces descriptive data from people and actors that can be observed. by using descriptive-analytic methods, this research is more directed at a holistic individual setting, meaning that it does not isolate individuals or organizations into hypothetical variables, but rather views it as a whole. this qualitative research is analytical descriptive which seeks to explain systematically about the things that are the focus of the research problem by looking at accurate and factual data sources. descriptive analytical research is not limited to data collection or compilation but includes analysis and interpretation of data. the data collection techniques that the author will do are observation, interview and documentation techniques, with the following description: observations, interviews (head of madrasah aliyah annur malangbong garut regency, board of teachers / subject teachers aqidah morals, students and administrative staff / tu) documentation study and in the examination using the technique of checking the validity of the data by the author as follows: extension of participation. , observation persistence, triangulation, peer checking, negative case analysis, member checking, detailed description, dependency criteria and data interpretation. ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) │ 51 result and discussion implementation of moral aqidah learning by using the contextual learning model in ma an-nur malangbong, garut regency, garut initial assessment the results of the initial assessment by the researcher are used as the initial parameters to see the islamic morals of the students before taking action and as a reference in preparing the orientation of the next islamic moral enhancement program. this research begins with initial observation, which is an orientation activity to find out the aqidah moral learning process that is usually done by teachers in shaping the islamic character of students. this orientation is done to get a picture of what and how teachers and students in the learning process in the classroom. this is useful for considering actions to be taken to correct weaknesses and deficiencies in improving the islamic character of students. based on the results of interviews with students, students feel that so far the learning of the aqidah akhlak has been a bit fun, but rather feels bored when the lessons delivered too much using the lecture method. interviews with teachers were conducted to find out about learning that is usually carried out in class, especially in learning aqidah morals. the results obtained when the interview was conducted were the teachers often used the learning model, but for contextual learning, it was rarely done because the assumption was too complicated, too much time required. learning models that have been implemented by partner teachers are cooperative learning, jigsaw, role-playing, problem-solving. the contextual learning model has not been implemented because it sees complex learning stages. based on the results of discussions with aqidah akhlak teachers agreed to apply the contextual learning model in aqidah akhlak subjects to shape the islamic character of students carried out in class xi ma an-nur malangbong. implementation or implementation of the use of contextual learning models in learning aqidah morals in ma an-nur malangbong is inseparable from the steps of its implementation. this is so that the implementation of aqidah akhlak learning will run more smoothly. according to aqidah moral ma teacher an-nur malangbong, there are several steps in implementing a contextual learning model in aqidah moral learning. these steps include before the learning or planning stage, learning implementation and after the learning implementation. the implementation of contextual learning in the subjects of aqidah akhlak follows the flow as follows: 1. planning, including learning objectives, learning planning, learning materials, methods used as well as the placement of time allocation, the implementation was carried out in september to november 2016. (semester i of the 2016-2017 school year). 2. the implementation includes the whole process of learning activities before using the contextual learning model in aqidah akhla learning to improve the islamic character of students. 3. observations, carried out in conjunction with learning programs include teacher and student activities, learning methods, material development and student learning outcomes. 4. reflection is an activity carried out to contemplate the results obtained from the actions taken. this reflection also becomes the basis for planning actions for the next cycle. 5. the research was carried out collaboratively with colleagues who assisted in observing and reflecting during the research. ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) 52 │ the implementation of contextual learning models in improving the islamic character of students can be seen from the observation sheet during the process, namely: table 1. observation results no aspects observed observation results 1 conditioning students physically and psychologically conducive learning situations in the first cycle, the teacher only asks students to prepare themselves to receive learning but the next cycle the teacher has conditioned the students physically and psychologically so that students are better prepared to learn 2 appearance at the beginning of learning the first cycle has been doing apperception but has not touched on the questions regarding the learning that will take place, the next cycle the teacher has made an apperception well 3 deliver the learning objectives to be implemented the learning objectives are implemented but not yet complete 4 developing students' thinking to construct their knowledge trying to dig into the knowledge of students only occasionally through a few questions, but the next cycle is to use students' thinking more 5 carry out inquiry activities on the topics taught doing questions and answers learners try to find and find themselves based on the themes to be taught 6 develop the nature of students' curiosity by raising questions encourage students to raise questions but more often the teacher asks 7 divide groups heterogeneously the teacher divides students by counting from the front, then distributing the numbers and colours of the flags to be used as the name of the group 8 carry out group activities through discussion, question and answer the teacher carries out group activities in each learning 9 guiding students in working on group assignments when students work on group assignments the teacher guides them only at the beginning of the cycle of guiding for one group not by going around 10 give rewards to groups that get the best score often reinforce the answers and actions of students in completing their tasks ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) │ 53 with just applause, then with praise, reinforcement and so on 11 allow students to ask questions allow students to ask questions 12 give a positive response to the participation of students often respond to each answer or action in completing the task with applause, then with praise, reinforcement and so on. 13 involve students in the use of media as a learning model. sometimes and students also have to be told to use props for the next cycle, more students already do it 14 doing reflection by involving students after learning activities reflecting with the guidance of the teacher 15 provide ability assessments for all students in the first cycle only provides an assessment of learning outcomes and then has provided an assessment of learning outcomes and in the form of a portfolio source: researchers 2017 the results of the initial assessment were conducted by researchers based on findings in the field, namely the learning of aqidah morals towards improving the islamic character of students in ma an-nur malangbong, garut regency, which most students still lack islamic character. this is shown by the fact that there are still many students who have not been able to listen to the opinions of others, the ability to ask questions that are still low, do not have a sense of respect for what is conveyed by their friends, have not been able to work well in groups, especially in sharing morals where students have not been able to show mutual share material that is not yet understood or respond to problems faced by his friends. the results of the evaluation of islamic characters which include the morals of al-hikmah (wise), as-syaja'ah (courageous), al-alifah (friendship), morals of as-syirkah (working together), and morals of as-sakha (willing to share) enter in the low category. also, based on the observations and analysis of the research listed in table 7 (attached) it can be seen that the islamic morals of the students in learning the aqidah morals before implementing the contextual learning model as a whole reach an average of 2.44 meaning that the average islamic morals of the participant's students are included in the sufficient category. the data above shows there are still many students who have not been able to share aspects and aspects of cooperation, especially in sharing knowledge with friends about material that has not been understood through peer tutors. in the aspect of honest attitude, in this case, listening to the opinions of others reaches an average of 2.8 including the good category, this can be seen from the number of students who do not cheat in doing exams/tests, do not become plagiarism (taking/copying other people's work without mentioning the source), expressing the feeling as it is, submitting to the authorities the goods found, making a report based on data or information as it is, and acknowledging errors or deficiencies that are owned. for the aspect of discipline, attitudes obtained 2.35, including enough categories. this is evident when some students come not on time, do not obey the rules or rules together / school, do not do/collect assignments by the specified time, and follow the rules of written language that is good and right. in the average category of responsibility, 2.44, including the medium category, this can be seen from students in carrying out individual tasks properly, accepting the risk of actions taken, not blaming/accusing others without accurate evidence, returning borrowed items, acknowledge and ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) 54 │ apologize for mistakes made, keep promises, not blame others for our own mistakes, and carry out what has been said without being told/asked. morals work together with an average of 2.3 with enough categories, it appears in students who have not been able to accept friends in their groups, can not cooperate with the maximum, submit the results of group work to friends who he thinks are capable, can not appreciate the full difference opinion. while for polite manners it reaches an average of 2.3 with enough categories this is apparent when students have not been as respectful as respecting older people, some sebgina students say dirty, rude, and arrogant, do not spit in any place, there are still students who interrupt the conversation at the wrong time, and many students who do not say thanks after receiving help from others. based on the results of the initial assessment, the researcher together with the aqidah akhlak ma teacher an-nur malangbong collaborated to plan the improvement of the aqidah akhlak subject to improve the islamic character of the students. the improvement through the contextual learning model of learning is carried out in cycles consisting of four stages, namely learning planning, implementation, observation and carrying out reflection when learning is finished in each cycle. if in the first cycle the islamic character of the students is still not optimal, then the learning process is improved again in the next planning cycle until researchers and teachers find a cycle that can change the learning process for the better, so that the islamic character can improve. learning planning based on the interview data conducted by the author, it is known that before conducting the pai learning process, the teacher first makes a lesson plan using a contextual learning model. this rpp is made by the aqidah akhlak teacher by referring to the learning syllabus listed in the 2013 curriculum. for class xi, the rpp used is the rpp that has been made by the aqidah akhlak teacher in which contains a contextual learning model. learning implementation from the results of observations made by the author obtained the following data: at the learning stage, the teacher divides the activities into three stages, namely preliminary, core and final activities. preliminary activities, at this stage, what the teacher does is: 1. the teacher opens the learning by saying greetings, praying together led by a student with a solemn acceptance, the teacher starts the learning by reading the koran chosen by one of the students, not forgetting the teacher checking the presence of students. 2. teachers do apperception by asking students' insights regarding the material of stealing/corruption behaviour, do not forget the teacher asks students. 3. the teacher conveys basic competencies and learning objectives. the objectives to avoid the behaviour of stealing/corruption in the first meeting are that students can understand the meaning of stealing/corruption, the negative value of stealing/corruption, avoiding stealing/corruption behaviour, strategies to eradicate corruption and corruption. 4. the teacher conditions students physically and psychologically in a conducive learning situation. the teacher has prepared props to be used. students are neatly seated ready to participate in learning. 5. the teacher conveys the stages of the activity to be carried out in learning. the stages are the stages of learning using a contextual learning model. ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) │ 55 core activities at the core activity, the teacher uses the contextual learning model in the learning process starting from the observation stage. learning activities carried out in the process of observing are reading, listening, seeing (without or with tools). the second stage is asking. the questioning learning activity is carried out in a way; ask questions about the information that is not understood from what is observed or questions to get additional information about what is observed (constructivism stage). with the motivation of the teacher, students ask about the theme of the subject they get. when the process of group discussion takes place, students are given the freedom to ask questions and find their learning resources by reading in textbooks or searching on the internet (inquiry phase). the next stage is the teacher forms, student groups. teachers from groups with the formation of 6 groups, the formation of groups is done by counting students from numbers 1 to 6, repeated from numbers 1 to 6 and so on (learning community stage). then fellow numbers 1 or 2, 3 gather, and that's the group. in order not to be noisy, when gathering together numbers 1 or 2 may not speak, may only use gestures, may use hand signals or mouth movements. the grouping of students runs naturally, is heterogeneous, students come from various abilities and different backgrounds with the goal of all students can be active. one group consists of 5 or 6 students. after the group is formed, students gather with the group. whereas group placement is not centred at one point, groups are scattered, some are in the right corner of the class, the left corner of the class and some are even outside the class so that they are more focused on working in their groups. the determination of group leaders is not determined by the teacher, but by each group. usually what students do is that students in their groups raise their hands first, then in the count of 3 students in the group directly point out who is entitled to become the leader of the group. the ones that are appointed are the ones who have the right to be the chairman this is where the principle of democracy is implemented. at this stage, the teacher distributes the subject matter to each group. the subject matter that must be discussed by each group is as follows: table 2. distribution of subjects no kelompok subject 1 i understanding stealing/corruption behaviour 2 ii the negative value of stealing/corruption 3 iii avoiding stealing/corruption behaviour 4 iv strategy to eradicate corruption 5 v wisdom on the prohibition of stealing/corruption ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) 56 │ 6 vi examples of stealing/corruption in society and its aftermath source: processed by researcher 2019 after getting the assignment from the teacher, students observe the pictures and text reading behaviour of stealing/corruption for further reading and observations about the theme of the subject matter obtained and write it on cardboard. the fourth stage is the association. learning activities carried out in the process of associating information is to process information that has been collected both limited from the results of the activities experiments as well as the results of observing activities and activities to collect information. at this stage, each group discusses the material that has been given to each group. then, one person from each group is assigned to deliver the material to other groups in turns (modeling stage). meanwhile, the group visited was writing information/knowledge delivered by one representative from each group. after finishing delivering the material to the other groups, one representative returned to their respective groups and discussed it again, as well as preparing several responses and arguments about other group material that had been submitted by each group representative. the last step is communicating. communicating learning activities are conveying the results of observations, conclusions based on the results of the analysis verbally, in writing or other media. in this activity, students alternately from each group present the results of the discussion, while the other groups pay attention or listen and respond closing activities in this activity the teacher does is: 1. the teacher gives reinforcement material about avoiding the despicable moral stealing/corruption of material that has been studied together. this is done because maybe among students have not gained knowledge about avoiding the despicable character stealing/corruption completely and completely. 2. teachers and students together conclude the material avoids the despicable character of stealing/corruption. the teacher asks several students to conclude, the last conclusion globally conveyed by the teacher. 3. the teacher conducts a post-test of students' understanding during the learning process. posttests conducted in the form of oral tests and written tests. for oral tests, the teacher appoints several students to answer the questions asked by the teacher. 4. the teacher and the students reflect on the learning that has been carried out (reflection stage). at the reflection stage, the teacher asks the question of how students respond to learning using the contextual learning model, the result is that the average student answers feeling happy, busy, exciting, and not bored. 5. the teacher gives rewards to the best sellers, buyers and presenters. the reward is based on the assessment of teachers and students. 6. the teacher presents the material to be learned at the next meeting. the teacher conveys the material for the upcoming meeting is still the same material which is material to avoid the moral dishonesty of stealing/corruption, but students are invited to analyze the activities of stealing/corruption whose information is obtained by various sources and made in a simple paper. ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) │ 57 7. the teacher gives independent assignments to students relating to the material to be learned at the next meeting. 8. teachers and students express the moral message obtained from today's learning. 9. the teacher and students close the lesson by praying assessment stage the last stage of this learning process is the teacher conducts an assessment. authentic assessment is carried out by the teacher in the form of classroom assessment through performance appraisals, written, and self-assessments which aim to measure attitudes, skills, and knowledge-based on process and results. the teacher conducts an assessment to measure the competence of knowledge to measure the ability, mastery and understanding of students related to the material to avoid the despicable character of stealing/corruption that they have learned and assignments in the form of project appraisal done in groups that are displayed in each group. based on the results of interviews with aqidah morality teachers, that the implementation of aqidah morality learning by using a contextual learning model is to: 1. motivate to learn for students in the subject of aqidah akhlak by providing a new nuance of learning that is different from usual. as we know that the material aqidah akhlak is dogmatic, meaning students must agree on what is conveyed in the material even though they do not understand. the usual method of delivering the teaching usually uses the lecture method so that the delivery can be directly understood by students and there can be assignments in it, but the method makes the child bored and not active in learning. with this contextual learning model, it is hoped that dogmatic teachings can reach students in different ways and not make students passive. 2. to better provide an understanding of the concepts, understandings and facts that have been learned by students, so that what they learn has a meaningful value for themselves. this contextual learning model teaches students to learn to find their knowledge so that a strong concept is embedded so that the concept can be understood and understood by the students themselves, then after the students understand it can communicate to others. 3. learning by involving them is believed to provide some kind of preparation and training in dealing with the reality of life in society. this learning method is centred on student activities. students are active in finding their knowledge, understanding themselves and communicating with others. in the process, if students experience problems, the students must be able to solve the problem themselves. 4. will develop an attitude of confidence, responsibility and a sense of social solidarity in dealing with various life problems. this contextual learning model is one of cooperative learning which is group learning. in group learning, students learn to discuss and learn responsibly to carry out the tasks of the teacher that must be done together, learn to accept differences, and learn to have a sense of solidarity. if there are problems in the group, the group members together to solve the problem. action observation ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) 58 │ this observation activity the researcher did during the implementation of learning in class. by using the observation sheet the researcher records each stage that the teacher and students make in the learning situation. in addition to conducting observations and interviews with aqidah akhlak teachers, the authors also conducted interviews with several students who have participated in aqidah akhlak learning using contextual learning models during learning from the beginning to the end and outside of learning, the results of the interview are as follows: participants students recognize the use of contextual learning models for the first time in learning aqidah morals. in their school namely ma an-nur malangbong garut new contextual learning models are used only for learning aqidah morals, no other subjects have used them yet. student responses to the use of contextual learning models in learning aqidah morals. the students stated that the learning of aqidah akhlak using the contextual learning model was very pleasant, this was evidenced by the enthusiastic attitude and enthusiasm of the students when they took part in the learning process. student responses to group learning in learning aqidah morals by using a contextual learning model. students state that group learning in aqidah moral learning using contextual learning models is quite useful. the results of the author's interviews with several students who stated this they think that sometimes learning through group learning is less effective, this is because when learning groups some members do not want to work, do not want to be active, do not want to be given assignments, sometimes there are also group members who feel able to do their work so that other group members are not included to work together. students' responses to the contextual learning model that this learning model can give students the freedom to move (activities) in learning. this can be seen when students communicate with each other between groups by exchanging knowledge and materials around which indicates student activity in the learning process. other responses of students to this contextual learning model that this learning model can foster students' motivation to speak (express opinions) in learning. in this method, all students are allowed to express their opinions both in the group when the discussion takes place and when some students are assigned to explain the material knowledge to other groups. based on observations and assessment analysis listed in table 9 (attached) it can be seen that the islamic character in the learning of the aqidah morals after the action model of contextual learning as a whole reaches an average of 3.3, meaning that the average islamic character belongs to the very good category. in the aspect of honest attitude, in this case, listening to the opinions of others reaches an average of 3.3 including the good category, this can be seen from the number of students who do not cheat in taking tests/tests, do not become plagiarism (taking/copying other people's work without mentioning the source), expressing feelings as they are, submitting to the authorities the goods found, making a report based on data or information as it is, and acknowledging errors or deficiencies owned. for the aspect of discipline, attitudes obtained 3.25, including the very good category. this appears when students arrive not on time, adhere to the rules or rules of joint / school, collect assignments following the specified time, and follow the rules of written language that is good and right. in the category of responsibility, an average of 3.44 is categorized as very good, this can be seen from students in carrying out individual tasks properly, accepting the risk of actions taken, not blaming/accusing others without accurate evidence, returning goods that are borrowed, acknowledge and ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) │ 59 apologize for the mistakes made, keep promises, do not blame others for our own mistakes, and carry out whatever said without being told/asked. morals work together with an average of 3.26 with a very good category this is seen in students who can accept friends in the group, can work together with the maximum, submit the work of the group to friends who he considers capable, can appreciate the full difference of opinion. while for polite manners it reaches an average of 3.4 with a very good category this is seen when students respect older people, students do not speak dirty, rude, and arrogant, do not spit in any place, there are no students who interrupted the conversation at the wrong time, and many students who are used to saying thank you after receiving help from others. conclusion after the author conducts research on the implementation of aqidah akhlak learning with contextual approaches in madrasah aliyah an-nur malangbong garut regency, then conducts an analysis supported by the theories contained in the previous chapter, the conclusions can be drawn as follows: learning design plays an important role in improving the quality of learning. aqidah moral learning design implemented at ma an-nur malangbong includes: 1) identifying learning objectives, 2) conducting instructional analysis, 3) analyzing student characteristics and learning context, 4) formulating specific learning objectives, 5) developing research instruments, 6) develop learning strategies, 7) develop and select teaching materials, 8) design and develop formative evaluations, 9) make revisions to learning programs and 10) design and develop summative evaluations. the learning design is designed in an rpp by aqidah akhlak teachers with contextual learning approaches namely constructivism, contrivance, questioning, learning community, learning community, modelling, reflection, reflection and reflection, and assessment. actually (authentic assessment). the implementation of aqidah akhlak learning with a contextual approach implemented in madrasah aliyah an-nur already malangbong has implemented the ctl components as mentioned in the learning design. aqidah learning morality by using a contextual approach carried out at ma annur malangbong kab. arrowroot is inseparable from the supporting and inhibiting factors. supporting factors include the principal's leadership factor that has the managerial ability and high professional integrity, the parent support factor and the madrasa committee that is participatory and cooperative with school policy, the teacher's mental attitude that is always consistent, the ability of qualified teachers, teaching aids/media adequate, and conducive environment. while the inhibiting factors include: difficulties in dealing with individual differences in students, difficulties in determining material suitable for the use of contextual approaches, difficulties in obtaining learning tools, difficulty in conducting evaluations and time management, difficulties in communicating verbally / discussing, feelings of doubt and embarrassed, requires a lot of time, and questions and answers are not relevant to the material. a contextual approach to the subjects of aqidah morals carried out at ma an-nur malangbong kab. arrowroot with the formation of islamic character in students can be said to be very effective. this can be seen from the results of observations, interviews and assessments conducted during the learning process. for the five islamic characters analyzed are wise characters (al-hikmah), brave characters (as-syaja'ah), friendship characters (al-alifah), cooperation characters (as-syirkah), and characters willing to share (as-sakha), an average increase of initially 6.4 to 8.1. ijik, vol. 9 no. 2: 48-60 implementation of aqidah akhlak learning using the contextual learning model in ma an-nur malangbong garut district lalan jaelani issn 2302-9366 ( print ) issn 2302-9781 (online) 60 │ references al baehaqi, a. k., & haris, d. 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(2016). tadzkirah: pembelajaran pendidikan agama islam (pai) berdasarkan pendekatan kontekstual. rajagrafindo persada. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 11. no. 1: 52-60 doi: 10.15575/ijik.v11i2. 9986 * copyright (c) 2021 muhammad sophy abdul aziz et.all this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: november 18, 2020 ; in revised: january 22, 2021; accepted: january 29, 2021 badiuzzaman said nursi and kh ahmad dahlan’s thoughts on education reform: a comparative study muhammad sophy abdul aziz 1, hudzaifah achmad qotadah 2*, adang darmawan achmad3 1international islamic university malaysia, 53100, kuala lumpur, malaysia 2academy of islamic studies, university of malaya, 50603, kuala lumpur, malaysia 3muhammadiyah university of cirebon, 45153, jawa barat, indonesia *corresponding author e-mail : hudzaifahachmad47@ gmail.com abstract in order to control the movement of globalization throughout this modern era, one of it's key aspects is through deconstruction throughout the education sector. undoubtedly, high quality education management was produced by integrating disciplines in practice with fundamental islamic values within the learning process. besides that, this approach had also been continuously used among reformist leaders to weaken the dangerous western ideology that influenced significantly the global government system through colonialism mostly by poisoning the generation of youth through sole reference to materialism philosophy and rationalism. based on that issue, numerous powerful leaders in indonesia have intervened to rectify the problem among muslims by reconstruction of the education systems rather than through political as well as other aggressive physical interaction. kh ahmad dahlan was the trustworthy figure in endorsing the concept of educational reform through the "muhammadiyah" mass organization, which was formed in yogyakarta in 1912. the conducted a study to examine the similarities amongst kh ahmad dahlan and badiuzzaman said nursi in applying the islamic education reform system in the region. in this research, the researcher uses full qualitative method and documentation related to the topic of this research, which then will be analyze descriptively. keywords: badiuzzaman said nursi, kh ahmad dahlan, education reform, indonesia, turkey introduction as per historical witness, education has an important role in civilizing each community of human being. a concept of civilization is normally involved with social, political and economic characters (alia et al., 2020; levine & white, 2017). even so, the main basis of civilization was strongly supported by the intellectual achievement of its people and the efforts to advance the educational function by its ruler. by so doing, many ideas would inspire mankind which was sourced by the various disciplines and it will create a great masterpiece. source of civilization is not solely dependent on material elements but more than that its quality is determined of the internal ethical aspect. albert schweitzer (1987) stated “world crisis was from humanity losing the ethical idea of civilization”. in short, the core source of civilization should be analogous with a great ethics and morality encompassed of various aspects of life, so that the harmony and welfare of mankind will be realized. during colonialism era, the impact of imperialism had always been leaving a negative impression of backwardness, poverty, ignorance, conflict and immorality towards colonized people. moreover, the dichotomy of science and religion as interrelated sources of knowledge was extremely executed by european people via introducing secularism dogma. secularism attempts to interpret life on principles gained from the material elements without reference to religion. therefore, said nursi asserted that https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol.11 no. 1: 52-60 badiuzzaman said nursi and kh ahmad dahlan’s thoughts on education reform: a comparative study muhammad sophy abdul aziz, hudzaifah achmad qotadah, adang darmawan achmad issn 2302-9781 (online) issn 2302-9366 ( print ) │ 53 islamic civilization is more valuable due to is based on divine revelation, while western civilization only rely on the principle of greek and roman philosophy (marazi, 2015). other than that, he diagnosed the primary cause of the ottoman empire’s decline due to lack of confidence in islam and the assumption that islam contradicted in the science and progress. to straighten out such error, he dedicated himself to author a great masterwork of quran interpretation with a serious emphasis on contemplation to the natural creation and science. as it was cited in qazi mohd jamshed’s journal, said nursi in his educational system was earnestly applying the combination between religious knowledge and general studies as he expressed “the religious sciences are the light of the conscience and the modern sciences are the light of the reason” (jamshed, 2016). in his view, the struggle in this modern age was not more potent with physical contact. however, it must be embodied thru positive action or in other words familiarly called as “manevi-cihad”. according to kharis ma’ruf as indonesian students who deepen in educational reform, said nursi aimed to make “tauhid” as the main vision of education so as the people will not be misguided amidst the globalization era. concisely, through his incredible work “resale i nur”, he introduced the great formulation of educational reform in order to tackle off the moral and spiritual destruction of materialism. as long as the sphere of issue rooted in the destruction of foreign clout and was of morality and mentality, religion should be made its principle to revive moral and spiritual prestige (vahide, 1999). in another realm, the notion of islamic revival by way of reconstructing educational system started to be introduced by local reformist who which qualified in the matter of religious capability, one of them is kh ahmad dahlan. similarly to said nursi’s concept in re -islamizing the general disciplines of knowledge, he established a mass organization “muhammadiyah” as a medium to revive an islamic spirit in reference to the quran and hadith. this mass organization was over contributing in educational field rather than other sectors in the community by establishing islamic educational institutions. as per data record in 2012, there are 10314 educational institutions of “muhammadiyah” including 172 universities scattered throughout the regions of indonesia has been existed (huda & kartanegara, 2015). in conjunction with the method applied by both reformists above, the author has a concise inference in observing the issues that triggered the birth of the idea of educational reform in the respective spots. for instance, the emergence of materialism, atheism, and secularism on behalf of development, modernization and progress, the separation between divine revelation and human reason, the concept of sufism which strongly rooted in turkish muslims’ soul and many others (vahide, 1999). besides, in indonesia the serious matter that truly invited the attention of kh ahmad dahlan to contribute in reforming the educational system was caused by some points such as javanese muslims who still glorify sacred objects and mysticism due to cultural inheritance of hinduism, the decline of moral quality which truly affected to the ignorance and backwardness, dutch colonialism which has exploited the natural sources of homeland causing a severe poverty (ni’mah, 2014), traditionalist clerics/kyai that installed classical curriculum in pesantren it would result in nothing progress to modern period (azra & afrianty, 2005). although there are many research themes regarding reformation of islamic education, no one has yet taken a point of view on the vision and mission of the two figures who are the focus of this research, where according to researchers the vision and mission they carry is one of the best visions and missions in the development of religious education reform islam in the future. so, in this paper, the author wishes to spell out in detail on educational reform as an appropriate means to actualize an islamic reform vision led by these two prominent figures in the twentieth century to awaken ummah in respect of the importance for returning moral and intellectual improvement through a spirit of islam. ijik, vol.11 no. 1: 52-60 badiuzzaman said nursi and kh ahmad dahlan’s thoughts on education reform: a comparative study muhammad sophy abdul aziz, hudzaifah achmad qotadah, adang darmawan achmad issn 2302-9781 (online) issn 2302-9366 ( print ) 54 │ methodology the authors use a qualitative method which is frequently employed as the basis of research assumptions in the fields of shari'a, social sciences, and humanities. qualitative research is aimed at knowledge construction through discovery and understanding of situations, both textually and contextually. qualitative research seeks to investigate a social phenomenon arising from the cause of a case, including values and norms of society, and even problems that arise within human life. using the qualitative method, the authors try to make a constructive, complex, detailed report, analyzing the word from the perspective of several respondents and exp loratory studies on natural situations (sugiyono, 2015). scientific research categorized as library research plays a crucial rule in the entire set of research methodologies. literature research has several objectives, such as: linking research with various existing literature that fits the research theme, informing the audience about the results of the other research conducted at the same time with similar topics, and filling the gaps of previous studies (creswell, 2014). the literature review is intended to summarize and interpret theories and concepts which is related to ongoing research (cohen et al., 2017). in relation to the ongoing research “badiuzzaman said nursi and kh ahmad dahlan’s thoughts on education reform: a comparative study", the writer uses literature method, and this disc ussion is expected to become a more constructive discipline study than previous study or research. to strengthen the theory and analysis in this study, researchers used literature from scientific books and journals, including books written by azra, journal articles written by abdullah and nafilah and dahlan, muh and various other primary literatures that are closely related to this research. result and discussion brief of historical life of badiuzzaman said nursi said nursî, later known as bediüzzaman said nursî, was born in 1876 in nurs, a small village in the province of bitlis in eastern turkey. he was born in a family of theologians, belonged to shafi’ite school of islamic law and traced his ancestry to the family of prophet muhammad. in the agricultural setting, nursî lived in close harmony with nature, aware and curious about his natural surroundings. considered an exceptionally child bright, he memorized the manuals of the classical islamic fields of knowledge in a short time. his remarkable academic accomplishments earned him the title “bediüzzaman,” which means “the wonder of the time” (mohammad, 2018). first, one has to remember that he was a very well-known scholar in the era of the ottoman empire. secondly, he was imprisoned by the government of his time and was beleaguered throughout his life bediuzzaman himself divided his life into two periods: old said (eski said), from 1876 to 1920; and new said (yeni said), from 1920 to 1949. some of his biographers study the period of 1949 until his death as a third period in his life, due to his restricted involvement in politics, at least at the level of voting. each said corresponded to different orientations and approaches t hat he employed at different times to raise muslim consciousness. the old period (1876 to 1920) takes him from birth to the founding of the republic. the old said period was one of political involvement. new said (1920 to 1949) entered a world where influencing modernity had destabilized and undermined old equilibrium. and, finally the third said (1949-1960) emerged as ‘the master ’teacher of risale-i nur (mohammad, 2018). furthermore, said was finding the effective method to deliver subjects to his students by synergizing religious element and science due to the traditional form of islamic curricula lacked the ijik, vol.11 no. 1: 52-60 badiuzzaman said nursi and kh ahmad dahlan’s thoughts on education reform: a comparative study muhammad sophy abdul aziz, hudzaifah achmad qotadah, adang darmawan achmad issn 2302-9781 (online) issn 2302-9366 ( print ) │ 55 capacity to answer the questions thrown by science and modern advance in knowledge (vahide, 1999). in order to actualize is by participated in political action (vahide, 1999). he believed that the effective manner to serve religion was thru politics. after the world-war i he had confronted a dramatic conversion of his contribution in correcting islamic condition by renouncing social and political engagement. he lived in full contemplation of the science and quran exegesis rather than the bustle of writing or teaching. this period also assigned the transition period of said’s life to be the new said. indeed, with the assistance of futuh alghayb and maktubat by imam rabbani, and said came to the awareness that he should carry out the quran as a principal medium to be a sole guideline (çoruh, 2019). said nursi’s problems to actualize educational reform in turkey there are several efforts and problem for said nursi in order to actualize educational reform in turkey such as below: secularism more than that, during the tanzimat period, secularism tried to intervene in the educational system to be reconstructed, as its visible signs, new schools were erected out of the traditional mekteb and medrese. as an outcome for that policy, the ulema were lost much of their traditional popularity and the dichotomy between religious and secular education which led to the emergence of other deviant reliance like materialism and anti-religious ideology (özdalga, 2012). in dealing with the threat of secularism, nursi was mindful in selecting the decision. solving this problem required teamwork cooperation which might be actualized by encouraging people to reach the spiritual and material knowledge concurrently that sourced by quran. from that source, he discovered the great contrivances through establishing the medresetu-zehra in eastern turkey as a container loaded people to straighten up their perspective in understanding science and religion through his phenomenal quran interpretation “resale-i nur”. in his view, the quran and science cannot be comprehended separately. moreover, nursi showed that quran perceives the world and any creature in the name of god and the manifestation of his divine names, while the materi alist philosophy looks at the world on the favour of itself (çoruh, 2020). war and imprisonment the gradation of his life was passing with tragic severe wars and destruction. moreover, as vahide mentioned nursi was living in the main periods of modern turkish history including the final decades of the ottoman empire following by the first twenty-seven years of the turkish republic proclaimed in 1923. therefore, the approach of his perspective to remedy the people condition was unstable. the contribution of his effort to the political action was devoted when first appointed to be a commander of the militia forces in the eastern provinces. he was captured by the russian in march 1916 after the fal l of bitlis and spent two years in captivity in russia before he successfully escaped. the scariest thing for him was the threat to the qur’an by the person of british commander gladstone. as a response of its threat, he rekindled the role of quran as a principal remedy to cure the moral and spiritual weakness. other nursi’s goal was the revitalization of the empire and the islamic world (vahide, 2003). apart from that, the harshness of the political situation eventually ended the ottoman empires throne to become a republican system under mustafa kemal ataturk. the persecution to the ulema and those who play a significant role in the things related to the religion was executed. n ursi was considered as the most influential reformist which could be a worrisome threat to the policy of secularist republican ijik, vol.11 no. 1: 52-60 badiuzzaman said nursi and kh ahmad dahlan’s thoughts on education reform: a comparative study muhammad sophy abdul aziz, hudzaifah achmad qotadah, adang darmawan achmad issn 2302-9781 (online) issn 2302-9366 ( print ) 56 │ system. at last, he was taken to antalya and sent to exile in burdur a small town in south -western anatolia and this was the beginning of thirty years of imprisonment (mohammad, 2018). nevertheless, amid of these difficult times, he had utilized the chance to complete the parts of a collection of resale-i nur and solely being positively minded to this hard situation by calling this detention as medrese yusufiye and the prison is the place of training and education. brief of historical life of kh ahmad dahlan ahmad dahlan was born with the name of muhammad darwis in 1868 m in the village of kauman, yogyakarta. his father was a muslim figure in his area named kyai haji abu bakr ibn sulayman, serving as preacher and leader of the masjid besar of the yogyakarta sultanate. his mother was siti aminah binti kh ibrahim, a priest of the sultanate of yogyakarta (huda & kartanegara, 2015). he achieved islamic knowledge and any areas of knowledge from various muslim scholars. further in 1912 he established muhammadiyah as an organization which focused on social activities and education. in terms of the application of islamic law, he had his own characteristic principle which is referring to all the issues to the quran and sunnah as the main clue by legalizing ijtihad (siddiq & salama, 2018). furthermore, while of social development, however, it was formed by ahmad dahlan as a modern way to reform the learning system by facilitating the study with appliances that previously had not been allowed such as tables, chair, board and the like (siddiq & salama, 2018). the principal action he did as a response to the fundamental issues namely, first, correcting qibla direction of masjid gede yogyakarta with an accurate measure; second, re-cleaning religious rituals and celebrations that have been mixed up with hindu syncretism culture; third, rejecting bid’ah and khurafat; and fourth, supporting education and social movement (dahlan, 2014). ahmad dahlan’s problems to actualize educational reform in indonesia the challenges to actualize educational reform particularly bases on islamic principle were difficult and here the examples: colonialism colonialism is one of the key sources of adversity in indonesia (jones, 2015). it was because of its geographical location contains many fertile soils which invited many invaders to make trading and monopoly of its produce. most of the abundant marine and agrarian products will be supplied to the dutch trading companies at very cheap prices. as its consequence, many labors did not taste their harvest enough even, they must be willing to become workers of the occupiers with very minimal wages so that they are unable to meet basic household needs. even bad, plantation owners were required to pay agricultural taxes to colonial officials so that their land would not be plundered. in accordance with anne booth argumentation, before the independence of indonesia, the dutch have renounced the economic development which was low income in indonesia and backward human growth (booth, 2009). moreover, during the japanese occupation in 1944, there was widespread famine and the death rate began to increase. the japanese invaders seemed to be crueller in employing the natives than the dutch army. the longstanding fight for indonesian independence against the subjection resulted in the decline in per capita gdp. as a negative impact of its imperialism to the indonesian legacy, the new government had to take over the debt of the colonial government, amounting to be more than one billion dollars (booth, 2009). ijik, vol.11 no. 1: 52-60 badiuzzaman said nursi and kh ahmad dahlan’s thoughts on education reform: a comparative study muhammad sophy abdul aziz, hudzaifah achmad qotadah, adang darmawan achmad issn 2302-9781 (online) issn 2302-9366 ( print ) │ 57 based on that social issue, ahmad dahlan was more attention to the needs of the poor and tramps whose did not have permanent dwelling, together with his followers providing meals, sympathizing orphans and decrepit people. they oriented this action based on quran al -maun which later led to the establishment social facility like hospital, orphanage and so on [siddiq, & salama, 2018]. traditionalist figure the existence of traditionalist figures in amid of the society has a high -respected position. all aspects related to the ritual activities should be agreed by their recommendation otherwise it could be considered as disobedience to the religious code. pertaining to the islamic figure, howard classified the two major islamic groups has existed in indonesia which are traditionalist and reformist. traditionalist figures were described those who insist embracing classical approach and take a decision of islamic affairs without looking to the modern period such as nahdlatul ulama, perti, and al-washliyah groups. while reformist figures has been defined as the groups who performed the islamic reform accord with current development like muhammadiyah, al-irsyad, and persatuan islam institutions (nakamura, 2012). aside from that, the notions which were brought by reformist to repair the muslims society condition had given rise to the hatred of traditionalist figur es. in 1920, after the formation of muhammadiyah, ahmad dahlan was damned by traditionalist figures as heretic and apostate due to encouragement to what they regarded as false doctrine such as the assumption of the qibla direction of masjid agung kauman is not straight facing the ka’ba. in addition to that, the traditionalist leaders presumed that the method of ahmad dahlan in teaching islam to the society was contrary due to the adoption of the modern educational system which was produced by western christ ians. they claimed that islam and modernism could not be appropriate also western teaching models should be blocked (kim, 2010). however, in order to realize his model of reform, dahlan try to convince to traditionalist ulema that islam and modern civilization could be parallel. he contributed in the budi utomo as a nationalist movement to apply religious study and it has been taught along with secular subjects in dutch schools. finally, he made his own school which integrated science and religious courses and this was the forerunner to the other muhammadiyah educational institutions throughout indonesia at the national level (azra & afrianty, 2005). said nursi and ahmad dahlan’s method on educational reform here, the author attempts to elaborate the method used by said nursi in order to actualize educational reform in his respective nation as follows (jamshed, 2016): 1. the educational reform that said nursi brought was covering the science, religion and morality. 2. educational philosophy is principally based on faith and not solely relating to the concrete materialism. 3. the interrelationship between knowledge, love and belief is the basic view of education. 4. knowledge ilm and faith iman forms are the core component of nursi’s educational system. 5. education is not only to enlarge the knowledge but also to create a good character. 6. knowledge and faith should be fused and integrated to bring real happiness and spir itual pleasure. 7. the highest aim of the human innate character and the most sublime result of the human inborn disposition is to have faith in god. ijik, vol.11 no. 1: 52-60 badiuzzaman said nursi and kh ahmad dahlan’s thoughts on education reform: a comparative study muhammad sophy abdul aziz, hudzaifah achmad qotadah, adang darmawan achmad issn 2302-9781 (online) issn 2302-9366 ( print ) 58 │ 8. the basic principle of the islamic religion, renewing and strengthening of belief through educational reform were the foremost importance and took precedence over every other form of struggle aimed at reconstruction. 9. faith is one of the main themes of resale-i nur which nursi elaborated with numerous metaphor, comparison, and argument. 10. nursi convinced that the religion did not consist solely of faith matters but due to its comprehensiveness it is also connected with science. 11. said construed the meaning of jihad with a broad definition even its action should be implemented by positive measure against the ignorance. 12. using the allegorical comparisons (temsil) between the wisdom of quran and philosophy. 13. using the logical proofs and reasoned argument as a reflective thought to the universe. and at the same time, the author also attempts to elaborate the method used by a hmad dahlan in term of actualizing educational reform in his respective nation as follows: 1. ahmad dahlan erected schools that provided instruction in religious studies and general subjects. 2. ahmad dahlan focused with the islamic jurisprudence/fiqh as a bra nch of islamic primary, while traditionalists assume that fiqh cannot be tolerated and it is included in the principal of belief and moral (nakamura, 2012). 3. defending islam through an advanced educational system was embodied by muhammadiyah against european influence and christians attack. 4. renewal object of ahmad dahlan as a reformist in indonesia concerning in the revamping of the religious sphere particularly in rituals, purification of worship and m odernization of religious education (niyozov & memon, 2011). 5. the orientation of educational reform which devoted by ahmad dahlan was based on the favourable attitude to modern sciences and western civilization that modern scientific development was based on the reason and rationality, both of which are also basic tenets of islam as inscribed in the concept of ijtihad and his desire towards modern education promoted him to establish an islamic organization (kim, 2010). 6. dahlan thought that the educational reform must be one of the primary agenda, along with the idea of islamic reform (azra & afrianty, 2005). 7. ahmad dahlan has the assumption that as long as the western education model does not conflict with the basic principles of islam, this can be applied in the education system such as learning a foreign language besides arabic and science taught in dutch schools (abdullah, 2017). similarity and difference approaches in term of educational reform here, the author attempts to analyze some similiraties and differences method or approach in term of actualizing educational reform between said nursi and ahmad dahlan such as below: similarities 1. both reformists in facing the globalization and modern age, using a similar strategy in islamic reform which is thru the educational field. 2. a similar methodological approach to education reform is the alignment between science and revelation (both figures have utilised in a modernist manner rather than traditionalist way. 3. making the quran and hadith as the main reference in applying the concept of education against the modern era challenges (syafri et al., 2020). ijik, vol.11 no. 1: 52-60 badiuzzaman said nursi and kh ahmad dahlan’s thoughts on education reform: a comparative study muhammad sophy abdul aziz, hudzaifah achmad qotadah, adang darmawan achmad issn 2302-9781 (online) issn 2302-9366 ( print ) │ 59 4. acknowledging the extraordinary role of reason as a gift from god as long as it does not exceed the position of divine revelation in deciding matters and rejecting taqlid to individuals without comprehending sources of reference legibly 5. actualizing the concept of educational reform thru the tangible edifices in the respective formulation, said nursi with medresetu zehra while ahmad dahlan through his madrasah ibtidaiyah diniyah differences 1. said nursi more contribute in literary work of resale-i nur, while ahmad dahlan more active in social charity such as erecting educational institutions, schools, madrasah diniyyah etc. 2. said nursi more focus on quran interpretation against atheism and materialist philosophy, while ahmad dahlan more concentration on islamic jurisprudence/ fiqh against mysticism and syncretism, and heresy. 3. the struggle of said nursi was criticized by secular gover nment officials, while ahmad dahlan’ effort was excoriated by traditionalist figures. conclusion said nursi and ahmad dahlan as the neoteric reformers have been a success in respond that challenge and straightening up the assumption that science and divinity are inter-correlated. the scientific progress without being accompanied by the belief in the creator led the people to be misguided and unbelief. conversely, the religious aspect without involving modern science will create the bigotry and underdeveloped mindset. this proves that the integration of these two aspects is a wise solution in responding to the challenges of the modern world. the way that has been undergone by ahmad dahlan and said nursi in improving the circumstance of people was diverse depending on the local traditional practice and culture but the essence was the same that is to revive the prestige of islam so that it could stand upright on earth amid of severe swell and modern challenges. it also indicates that the glory of muslims has returned since its collapse firstly with the arrival of crusade in between 10th to 12th century and mostly disappearance in the medieval era. its islamic renewal eventually is able to rival western culture and progress in this current modern century. result of this study can contribute to the development of islamic education in indonesian context. or in the study of educational reform that is still relevant even today. references abdullah, n. 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(2003). toward an intellectual biography of said nursi. islam at the crossroads: on the life and thought of bediuzzaman said nursi, 1–32. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 9 no. 2: 61-71 * copyright (c) 2019 ahmad ridla syahida this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: 29 may 2019; revised: 10 juny 2019; accepted: 25 juny 2019 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida pascasarjana uin sunan gunung djati bandung email : ridlaridla@gmail.com abstract this research is a semantic study that aims to uncover the underlying meanings and relational meanings of the word al-qitāl and al-harb contained in the koran. lafadz al-qitāl and its derivation are repeated 65 times, while the phrase al-harb and their origin are only repeated nine times. with this semantic approach to the word, it is expected to be able to provide a deeper understanding and provide a world view of the koran. this study also aims to find out how the sources, methods, and interpretations of wahbah azzuhaili are interpreted in al-munir so that they can find out and explore the various characteristics of their understanding of the words al-qital and al-harb in that interpretation. the method used in this research is a descriptive-analysis method to describe and analyze data. the type of data used in this study is qualitative. in contrast, the primary data source used in this study is al-munir's interpretation supported by other sources relevant to the object of this study. the results of this study indicate that in terms of the origin of understanding wahbah az-zuhaili tries to combine the interpretation of bil ma'tsur and the interpretation of bil ma'qul (ar-ra'yi), with the style of language and contemporary approaches wahbah az-zuhaili works to present a solutive analysis and under the conditions of the times. keywords: al-harb, al-quran, az-zuhaili introduction the koran for muslims is kalāmullah, which was revealed to the prophet muhammad through the mediation of jibrīl for approximately twenty-three years (az-zarqāni, 2010). this holy book has extraordinary power that is beyond any ability, as the word of allah in q.s. al-hasyr [59]: 21. the contents of the divine message delivered by the prophet at the beginning of the 7th century laid the foundation in regulating the social system both concerning the problems of the individual and social life of muslims in various aspects. the muslim community began its existence and gained life force by responding to the preaching of the qur'an. that is why the qur'an is right at the heart of muslim beliefs and various religious experiences. al-qur'an, with the teachings contained in it, not only doctrines its adherents in terms of 'ulubid directly to allah, but the teachings of the qur'an break down various dimensions of life, reconstructing different existing ideologies and passed down from generation to generation. the qur'an not only commands muslims to worship allah by establishing prayers, fasting, reciting prayers, reciting prayer beads at day and night. but more than that, al-qur'an teaches its adherents to an extreme doctrine about the concept of maintaining the glory of religion, namely al-qitāl (war), where this term is used as a unifying soul in fighting for the integrity of islam. in accordance with the spirit of islamic teachings, everything is directed towards peace and coexistence between humans and others. in all situations, dialogue must be prioritized in order to create reconciliation between various conflicting parties (makhmudah, 2015). this is where the spirit of peace becomes the primary goal of the islamic religion in order to create a conducive and harmonious https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 9 no. 2: 61-71 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida issn 2302-9366 ( print ) issn 2302-9781 (online) 62 │ environment, avoiding all forms of division and chaos with various interests. in this case, the koran expressly states the attitude towards war, that is the effort to prevent it and is not carried out except after all the means of peace have been taken (shihab, 1996). the history of the descent of the verses of the qur'an proves that the messenger of allah had been ordered to wage jihad since he was in mecca, and long before the permission to take up arms to defend himself and religion. but the first battle in islamic history took place in the second year of the hijri, precisely 17 ramadan with the outbreak of the badr war (shihab, 1996), that is after descending verses that allow war to take up arms. as in q.s al-hajj [22]: 39-40. if seen more broadly, there is a difference between the understanding of jihad in language and its use in the koran, even the word jihad in much of the islamic fiqh literature is narrowed in meaning to be a war against infidels, also according to some jurisprudents including the war against dissidents/rebel (albughat). the purpose of jihad with war (al-qitāl) in some fiqh literature is what leads some people, who are popularly called 'jihadists' groups, to say that shar'ar jihad has no other meaning except war in the way of allah (hanafi, 2013). in this view, people outside of islam are enemies of islam, because they are infidels, so the relationship between muslims and them is built on the basis of war even though the two words (jihād and qitāl) have very fundamental differences, not only in language but also in substance and content. al-qitāl comes from the root word qatala, which has the underlying meaning of subjecting and taking the lives of others (fâris & faris, 2013). in comparison, jihad is taken from the word jahd, which means tired/difficult. ibn faris in the mu'jam maqāyīs al-lughah explains that all names consisting of the letter j-h-d originally had the meaning of difficulty or difficulty and were similar to them (fâris & faris, 2013). thus, jihad means a sincere attempt by a muslim in fighting devil and evil, starting from the soul due to the whisperings and temptations of satan, to the efforts to eradicate crime and evil in society (hanafi, 2013). the views of some fuqaha, especially from the mutaakhirīn circles which give the meaning of syar'i jihad are identical to the war on the path of god, can be understood because in their view war is the highest level of jihad. however, these two words actually have fundamental differences because the scope of jihad is broader than just fighting in the way of allah. every muslim is obliged to do jihad with soul, or property, or oral, or heart. the faith of a new muslim will reach the level of perfection by carrying out jihad in his life (hanafi, 2013). jihad is not synonymous with war, whatever the background that triggers and becomes the purpose of the war. jihad is a war that is fought in the way of allah (fī sabīlillāh) only and is only allowed in certain situations. therefore it can be categorized that jihad is a 'spirit' rather than an operational field of war itself. if the war goes out of the corridor of 'in the way of allah', then when it is no longer called jihad but has turned into a lousy deed which is not justified by the shari'a and islamic ethics it can even be categorized as a form of crimes against humanity (sariningsih, yuniyanto, & isawati, 2019). therefore, it is not allowed to attack someone because of different religions or infidels. because the war in islam primarily aims to maintain the freedom of preaching rather than preaching. because preaching islam to non-muslims through violence is prohibited in the qur'an (q.s al-baqarah [2]: 256). if islam were spread with swords, surely it would be lost from the hearts of its followers along with the loss of islamic power. but the purpose of the war is to maintain the creed, secure the freedom of da'wah, and ward off attacks from outside q.s al-baqarah [2]: 190. from here, it is very wrong the view of the western intellectuals who declare "glorious islam on the sword," "islam spread by the war." history proves the opposite. in many parts of the world, as in malay ijik, vol. 9 no. 2: 61-71 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida issn 2302-9366 ( print ) issn 2302-9781 (online) │ 63 soil, islam is spread by peaceful means. this is what makes other western thinkers like thomas carlel, gustav le bon, a famous historian from france, criticize the thesis of his colleagues by denying the argument of islam is spread with the sword. especially if we understand the permission for warfare only to be obtained from god after 15 years, the prophet muhammad developed islamic da'wah (hanafi, 2013). seeing the understanding of the term 'war' is so essential for every muslim so that muslims avoid the anarchist and radical attitude based on religion. then it becomes a necessity to explore the meaning of the words used by the koran in describing the purpose of war in more depth. because if you pay attention today, there is a phenomenon in some muslims who misunderstood the use and meaning of these terms in islam, more specifically the words al-qitāl and al-harb contained in the al-qur'an (hanafi, 2013). the koran in describing the term "war" uses at least four words, namely the word; an-nafr, al-jihad, al-qital and al-harb (junaidy, 2018), but of the four terms, only two diction which is considered in the underlying meaning indicates the meaning of the first war: al-qital and second: al-harb. but from both of them, only the word al-qitāl is widely used by the koran in various verses and letters in expressing forms of physical contact resistance both offensively (jihād ad-daf'i) and defensive (jihād ath-thalab) when dealing with enemies (war) (al-ja'wani, 1983). although relational in some places the koran uses the word jihad to show physical confrontation (war) activities such as the word of allah almighty (qs at-taubah [9]: 41) regarding this verse wahbah az-zuhaili commented that what is meant by jihad in the context of this verse is physical war (al-qital) against the enemy (az-zuhaili, 1998). however, in the underlying meaning in several places in the koran, the word jihad does not merely contain ideology to exert all abilities so that physical confrontation (war) occurs, but the meaning of jihad holds a broader meaning than that. although the word jihad has been used in verses that were revealed before the prophet emigrated (makkiyyah), but the scholars agreed to declare that the obligation to fight only came down in the second year of hijrah, namely the descent of q.s al-hajj [22]: 39-40. one of the agreed verses descended on the makkiyyah period which spoke of jihad, namely the preamble (q.s al-ankabut [29]: 6) the word jihad referred to in that verse is not fighting in the path of allah against the enemy physically, but meaningful jihad in the form of jihad against lust and devils, also bearing the burden of suffering by being patient (hanafi, 2013). in this study, the author only limits in analyzing one term that is considered to have a fundamental meaning containing the meaning of war, namely lafadz: al-harb. seeing that there has been no discussion of this research, especially the discussion by using a semantic approach to the words al-qital and al-harb, the writer tries to conduct a study and analysis in order to be able to comprehend comprehensively and in-depth meaning of the phrase al-qital and al -harb in the koran. the reason the author chose the interpretation of al-munīr fī al-'aqīdah wa asy-syarī'ah wa al-manhaj by wahbah az-zuhaili as the object of research, which includes seeing that wahbah az-zuhaili was a mufassir who lived in the century -20, indeed considered more able to read the conditions and challenges today, apart from the ability/capability of wahbah az-zuhaili as a professor and expert in the field of law certainly gives its own color in understanding the concept of war in accordance with islamic law and based on the present context. in his commentary as well, wahbah az-zuhaili elaborates the words al-qitāl and al-harb broadly and deeply, supported by the approach/style of adaby itjimā'i, which is one of the characteristics expected to be able to provide different perspectives and colors in reconstructing understanding of the concept the war is fought now. ijik, vol. 9 no. 2: 61-71 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida issn 2302-9366 ( print ) issn 2302-9781 (online) 64 │ in accordance with this background, the authors hope that by examining al-harb's interpretation through the semantic approach, it is expected to be able to provide a new paradigm; in understanding and using the term, both for muslims correctly and for the entire indonesian community at large. research method the method used by the authors in this research is a descriptive-analysis method, with the following characteristics (1) focusing on solving problems that exist today with descriptive techniques, namely research, analysis, and classification. (2) the data collected is first arranged, explained, and then analyzed. therefore, this method is often called the descriptive-analysis method (sugiyono, 2011) result and discussion semantic analysis of the word al-harb and its interpretation the basic meaning of the word al-harb as the author has said in the previous discussion, that the use of the word al-harb in the qur'an is different from the use of the phrase al-qitāl, the use of phrase al-harb is very little or even arguably rarely used by the qur'an in interpreting the word war. as for the further study, the reasons why the word al-harb in the qur'an is not as much as the use of the words jihad and qital (rodin, 2016), as stated by muhammad ibn nashir ibn' abdurrahman alja'wani in his book entitled al-qitāl fi al-islam ahkamuhu wa tasyri'atuhu. he explained that the word al-harb was synonymous with warfare caused by the burning of emotions between figures (individuals), groups, and communities whose goal was individual. whereas the words jihad and qital are quranic expressions (have a profound impact). therefore harb can be identified as a war of people for the sake of personal image and the honor of a group/people with the aim of seeking profit, not on the basis of exalting the religion of allah (al-ja'wani, 1983). perhaps that is one of the reasons why the word al-harb is used by the qur'an a little in expressing the word war. from the results of the search for the word al-harb, no derivation and various musytak (original words) found word al-harb, other than the word َ َ ون ُ اِرب َ ح ُ َ and ي َ َراب ْ ِمح ْ this is very much different from .ال what happened to lafadz al-qitāl whose word usage is very diverse. from the results of observations of word َ ُ ْرب َ ح ْ .and its derivation in the qur'an, the author found this word repeated nine times ال if explored further, morphologically the word al-harb is a mass isim of fiulat tsulatsi mujarrad said َ َ َرب َ َعلََ who follows wazan ح َ َعلََُ-ف ْ ف َ ََ-ي ً ْعل َ ف if the text generates words: َ َ َرب َ ََ-ح ُ َرب ْ ح َ َاَ-ي ً ْرب َ ح . according to ar-raghib al-ashfahani in his book mufradat al-fadz al-qur'an, the basic meaning of the word al-harb is taken from the fi'il madhi which is 'ain' fi'il with fathah (haraba) meaning to rob. furthermore, muhammad murtadha al-husain az-zabidi, in his dictionary taj al-rusurus added that the word al-harb is the opposite of peace and tranquility. as is well known that what is meant by this word is war (َُال َ ِقت ْ then as-suhaili ,(ال asserted that what is meant by al-harb is to attack each other by throwing arrows and then clashing swords with each other, then wrestling (physical contact without using any tools) when war conditions are raging, or various circumstances that describe war condition. but if the word al-harb is taken from the fi'il madhi which is 'ain' the fi'il with the kasrah (hariba) community, following the wazan َِع َ َعلََُ-لََف ْ ف َ ََ-ي ً ْعل َ ف if in the script will produce a word َِر َ َح َ ََ-ب ُ َرب ْ ح َ َاَ-ي ً ْرب َ ح ijik, vol. 9 no. 2: 61-71 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida issn 2302-9366 ( print ) issn 2302-9781 (online) │ 65 , then the word when used for example like َُل ُ ج َالرَّ َ ِرب َ َ meaningful ح ْ َإش َ َت َّ َََد َ َغ َ َبَُض ُ ه which means to be very angry. perhaps only the word al-harb, which is both lexical (dictionary) or grammatical, shows the meaning of war explicitly. which is linguistically, basically, the word al-harb is well-known and wellknown among the arabs, which implies insecurity and security, which is contextually understood as war. because the so-called war is certainly landed there unusual noise, unstable conditions, and chaos. so that in its development in religious terms there is what is called َ َ َََارََد َ ِبَرَْالح or referred to as the area of the polytheists where there is no agreement/peace between the two. and the specialty of this word, in terms of religion does not recognize the existence of َ َ الَََُارََد َ ِقت ْ ال this indicates the language of the word al-harb historically is far more rooted in terms of meaning than the phrase al-qitāl in showing the purpose of war. then the word formed from word al-harb is the word َ َ َراب ْ ِمح ْ which at first the writer ال experienced confusion to determine whether the word has the same field of meaning as al-harb or not. the in the qur'an is repeated 4 times, which is found in surah q. ali imran: 37 and 37. the verse belongs to the madaniyyah group. and 2 verses are included in the group makkiyyah, namely (q.s mariyam: 11) and (q.s shad: 21). after further investigation, the word َِم ْ َال َ َراب ْ ح in the qur'an translation of the official version of the department of religion, this word is only interpreted as mihrab, a place of prayer, mosque, or place of worship mariyam dibaitul maqdis, the meaning exclusively relies on the meaning of the translation of the qur'an ' an indonesian ministry of religion. here are the verses that contain the word mihrab: (qs ali imran [3]: 37), (qs ali imran [3]: 39), (qs shad [38]: 21) and (q.s. maryam [19]: 11 ) semantically, it turns out the word َ ْ ِمح ْ َال َ َراب has a strong bond of meaning with the root word, namely َ ُ ْرب َ ح ْ َ according to m. quraish shihab that the word .(war) ال َ َراب ْ ِمح ْ al-mihrab, meaning a place ال to throw, is derived from the word ََرََِح اب hirab, a kind of javelin (tool of war). this word develops its meaning so that it is also understood in the sense of the place of prayer or a room / special place again used as a high place to fight lust and devil. facing a sincere face to god is like fighting against an enemy (shaitan) so that the place faces is called mihrab. in a further development, the word mihrab is used in the sense of the place where the imam stands to lead the prayer (wartini, 2014). the relational meaning of the word al-harb the relational meaning of the word al-harb in tendency, the word al-harb is more influential in giving meaning to war than other words. this indication can be seen from the rare use of the word al-harb compared to separate words. as if the word al-harb has motives, aims, and means that are different from other words in describing the conditions of war. in this case al-fauruzabadi in his book bashair dzawi at-tamyiz fi lathaif al-kitab al-aziz, there are at least two meanings of the word al-harb which stands alone as follows: 1. meaning infidelity/mistake as the word of allah almighty: (q.s muhammad [47]:4) the word َحتَّى تََضَع اْلَحْرُب أَْوَزاَرَها in verse is interpreted as الكافر الحربى , namely infidels who are fought, such as the expression of ْرَب َ .meaning: the territory/country of infidels دارَالح 2. meaning of war (َُال َ (الِقت as the word of allah almighty: (q.s al-anfal [8]: 57) and (q.s al-maidah [5]: 64) ijik, vol. 9 no. 2: 61-71 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida issn 2302-9366 ( print ) issn 2302-9781 (online) 66 │ in both verses, the word ُاْلَحْرب interpreted as war (َُال َ .(الِقت the relational meaning of al-harb's words whose calls (calls to war) come from allah and his messenger verses that speak in this context when seen only in one verse only, namely in (q.s. al-baqarah [2]: 279): this type of verse is almost the same as what is in the qs at-taubah [9]: 30 and al-munafiqun [63]: 4, both of these types equally attribute the "cry" of war from god even though grammatically and from the level of syntax there is a fundamental difference. in this verse, the word al-harb is interpreted as allah's opposition to his creatures which are not only understood as an essential war, or المخالفَة. the verse speaks in the context of resistance against those who practice usury. if interpreted further: if you do not carry out what is ordered so that you collect the rest of usury that you have not obtained, then know that there will be a fierce war from god and his apostles (quraish shihab, 2012). that is the interpretation of m. quraish shihab, which in meaning he translates the word al-harb in accordance with the original purpose of war. he even added by giving tendency more meaning to the word, by adding the definition of "terrible" to the word al-harb. according to him, the word terrible is understood from the form of nakirah (indefinite) in words harb. it is hard to imagine how fierce the war was, let alone it was fought by god, and it felt too big (َحْربُ ) if the cannon was used to kill flies. because of this, many understand the power of being meant not in their war, but in this threat. even if its fierceness in war, it is sourced from his messenger. is not the war originated from allah and his messenger, as read above? the intended war does not have to be in the form of taking up arms, but all efforts to eradicate and stop the practice of usury. if they use weapons, they, too, can be faced with the power of weapons (quraish shihab, 2012). the relational meaning of al-harb's word whose object is allah and his messenger the last type of relation is the meaning of the word al-harb, namely the word al-harb, whose object is allah and his messenger. this also becomes a special verse because this verse is the only verse that uses the word al-harb with shighat fi'il mudhari, namely the word of allah almighty: (q.s al-maidah [5]: 33) the word َ َ ون ُ اِرب َ ح ُ in verse illustrates the meaning of defiance (framed in various forms of ي disobedience) or resistance by violating all the commands and suggestions of god that are contained in the qur'an and in the sunnah of the prophet. m. quraish shihab, in his al-misbah interpretation, interprets the word with a similar interpretation. this can be seen when he understands the word َََما َّ َورَ ِإن َ َّ اَّلل َ ِذيَن ُيَحاِرُبون َّ َجَزاُء ال ُ ه َ ُسول , he interpreted the editorial, namely violating arrogantly with the provisions of the prophet (quraish shihab, 2012). then he explained the asbab an-nuzul from the verse that the verse came down related to the punishment determined by the prophet. in the case of the tribe of al-urainiyyin. imam bukhari related that a group of people from the 'ukal and rain urainah tribes came to meet the prophet, after declaring their islam. they complained to the prophet about their lives. so the prophet gave a number of camels so they could use them by drinking milk and urinating. in the middle of the road, they killed the camel herder even though they were apostates. hearing this incident, the prophet sent a cavalry who had captured them before they arrived in their village. troops who captured the robbers cut off their hands and feet, gouged their eyes with a heated iron, then held them to death. in another narration, they were thrown into the desert so that they were thirsty without being given a drink to end. this verse goes down to reprimand the treatment. therefore, the reduction uses the word only in his word: retaliation against them is only, etc. ijik, vol. 9 no. 2: 61-71 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida issn 2302-9366 ( print ) issn 2302-9781 (online) │ 67 this verse, as stated above, comes down to the case of al-urainiyyin, but because the editors are general in nature, of course, in accordance with the interpretation of "the understanding of the text of the verse is not based on its sabab nuzul but based on its general editorial." the scholars discussed the general meaning of the word; in this case, the sentence yuharibuna allah wa rasulahu / fighting against allah and his messenger. now, in this case, the scholars differed; imam malik understood it in the sense of taking up arms to seize the property of other people, which basically had no animosity between those who deprived them of property, both of which took place in cities and in remote locations. imam abu hanifah considered that the seizure had to occur in a remote place so that, if it happened in the city or in a crowded place, he was not included َََ َ ون ُ اِرب َ ح ُ ي . interpretation of the words al-harb as in the discussion of the interpretation of wahbah az-zuhaili on the word al-qital, in this discussion, the writer also tries to present the description of wahbah az-zuhaili about the verses contained in the word al-harb, as well as analyzing the various characteristics or characteristics of his interpretation around the word. in this discussion, the author will try to present all the verses that contain the word al-harb, which amounts to five verses of this verse. the authors do see the verses that talk about the word al-harb not as much as the verses that talk about al-qital; it is also hoped that by presenting all of the verses, it can provide a comprehensive and comprehensive picture of the interpretation of the verses. to facilitate the analysis of the verses, the authors categorize as follows: 1. interpretation of al-harb words that stand alone. the first verse that the author presents from the interpretation of wahbah az-zuhaili is, regarding the interpretation of the word al-harb, which stands alone in q.s muhammad [47]: 4. this letter is named after the message of muhammad; this is because, in the second verse, mention the name (prophet) of muhammad. another name for this letter is surah al-qitāl because it describes the war that is permitted by allah almighty and because through the verses, it is explicitly mentioned the word al-qitāl and is taught how to kill the fastest (quraish shihab, 2012). this is understood from the sentence editor (َاِب َ ق َالرِّ َ ب ْ َ َض َ fa dharb ar-riqab, in essence, means to ,(ف kill in any way. however, it seems that the term was used not only because it is a beautiful figurative word to use, but also because it is a standard method at that time. and more important is because it is the fastest method of killing, and because of its speed, the victim does not suffer too much. scientifically, it has been proven that the neck is a connective tissue between the head and all organs of the body. so, if the human nerve tissue is managed, all the main functions of the body's organs will weaken. and if the arteries are cut off, the blood stops and cannot feed the brain. likewise, if the respiratory tract has been lost, humans can no longer breathe. under these conditions, humans will die quickly (quraish shihab, 2012). returning to wahbah az-zuhaili's interpretation of the word al-harb contained in verse, he explained that the editor (َا َ اَره َ ْوز َ أ َ ُ ْرب َ ح ْ ال َعَ َ ض َ contains balaghah element, i.e. isti'arah taba'iyyah (ت (suryaningsih & hendrawanto, 2018), wherein the series of words there is a ceasefire likeness (stopping the war) by putting the instrument of war which word (ََع َ ض َ is musytaq (invented word) from the word (ت عََ) which means putting, but saying (وضَع) َ ض َ in the verse that is finished or stopped. the following author (ت presents the explanation: استعارةَتبعية،َشبهَتركَالقتالَبوضعَآلته،َواشتقَمنَالوضعََ ْوزاَرهَا َ َأ ُ ْرب َ ح ْ َعَال َ ض َ َََََت َك ر َوتت َعَبمعَنَتنتهي َ ض َ ََت (az-zuhaili, 1998) ijik, vol. 9 no. 2: 61-71 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida issn 2302-9366 ( print ) issn 2302-9781 (online) 68 │ furthermore, wahbah az-zuhaili explained the word al-harb, when explaining from the aspect of linguistic aspects. that the word series is majaz (metaphor) describes the cessation of war (ceasefire), as for the explanation as follows: َ ُ ْرب َ ح ْ َعَال َ ض َ َت نرَّ َ ،ََح َالحربَأَوتنتهي َتنقَضي مجاَزعنَانتهاءَالحرب،َأيَحنر ْوزاَرهَا َ َأ منََ هَا مسالم،َواألوزار:َاألثقالَمنَالسالحَوالكراعَ)الخيول(َوغتر ولمَيبقَإالَمسلمَأَو (az-zuhaili, 1998) أدواتَالقتالَالثقيلةَوالمعداتَالحربيَة from his explanation, wahbah az-zuhaili interpreted the word al-harb with the meaning of war in accordance with its original meaning. the second verse about the interpretation of wahbah az-zuhaili on the word al-harb which stands alone (q.s al-maidah [5]: 64) in this verse, wahbah az-zuhaili interprets the word al-harb in accordance with the original meaning of war; this can be seen from the interpretation of the word (mufradat), as follows: ْرِبَََ َ ح ْ ِلل اًرَا َ ن وَا ُ د َ ْوق َ َأ َما َّ ل ُ َقتلََََك َباألمنَوالسلم,َوالسلبَولوَبغتر وإثارةََالقتالَوَاإلخالل َ)الفتنَة (az-zuhaili, 1998) in terms of word sequences, the series contains elements of balaghah which are the form of isti'arah where the blazing emotions of war are likened to a blazing fire because when viewed war takes life as embers also devour wood to dust. as wahbah az-zuhaili's description of the word follows: تأكلَأهلها،ََ َالحربَالَناَرلها،َوإنمَاشبهتَبالناَرألنهَا ْرِبَاستعارةَألن َ ح ْ َِلل ً نارا وَا ُ د َ ْوق َ أ تأكلَالناَرحطبهَا َ)ََكمَا (az-zuhaili, 1998) .َ the third verse of this type is the word of allah in qs al-anfal [8]: 57: in this last verse, wahbah az-zuhaili does not explain in detail from the linguistic aspects of the word al-harb; it is seen that the phrase al-harb in verse is clearly recognized as meaning mostly war. 2. interpretation of the word al-harb whose appeal (invitation to war) comes from allah and his messenger ayat yang berbicara dalam konteks ini jika dilihat, hanya terdapat pada satu ayat saja, yaitu pada (q.s al-baqarah [2]:279). verses that speak in this context, when seen, are only found in one verse, namely in (q.s. al-baqarah [2]: 279). in accordance with the results of the author's analysis, that the use of the word al-harb in this verse is almost similar to the use of the word al-qital, whose subject is attributed to god. the war on the model of these verses most of the commentators do not understand them intrinsically, but the relational understanding between the various words surrounding the verse. as what wahbah az-zuhaili did in interpreting the word al-harb in verse. bahwasannya meant by (َِ َّ َاّلل َ ْرٍبَِمن َ :war from allah and his messenger, as follows (ِبح َبغضبَمنه،َوحربَمنَرسوله:َبمعاملتكمَمعاملةَالبغاةَوقتالكمََ ِ َّ َاّلل َ ْرٍبَِمن َ ِبح َكّلَعَضبَا ي َ َعضه،َواعتباركمَأعداءَلهَف ي َ ََلفعلَف (az-zuhaili, 1998.)ََ war from allah is in the form of inflicted anger from him, and war from his messenger, namely by the treatment (interaction) of criminals and fighting against his time, and making enemies (for every usury eater) in every age. wahbah az-zuhaili interprets al-harb in verse as ( غضب) hatred (wrath) from allah is not explained in its original meaning. then when viewed from the aspect of balaghah the word al-harb here uses the ijik, vol. 9 no. 2: 61-71 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida issn 2302-9366 ( print ) issn 2302-9781 (online) │ 69 form of nakirah ( حرب) this according to wahbah az-zuhaili is a form of scare ( التهويل) that is with a very loud war invitation. the understanding of the word is almost the same as what the writer quoted from m. quraish shihab's explanation in the previous discussion, although the author sees wahbah az-zuhaili not interpreting the word al-harb according to its original meaning of war is real if you see an explanation of its linguistic aspects. but in terms of understanding the aspects of balaghah, it is almost the same as m. quraish shihab wherein the meaning he translates the word اْلَحْرب in accordance with the original purpose of war, he even added by giving a tendency to the meaning of the word more by adding the meaning of "terrible" to the word al-harb . furthermore, according to him, the word terrible is understood from the form of nakirah (indefinite) in the word َحْرب harb. it is hard to imagine how fierce the war was, let alone it was fought by god, and it felt too big if the cannon was used to kill flies. because of this, many understand the power of being meant not in their war, but in this threat. even if its fierceness in war, it is sourced from his messenger. is not the war originated from allah and his messenger, as read above? the intended war does not have to be in the form of taking up arms, but all efforts to eradicate and stop the practice of usury. if they use weapons, they, too, can be faced with the power of weapons (quraish shihab, 2012). 3. interpretation of the word al-harb whose object is allah and his messenger as the author said in the previous discussion, that the words al-harb whose objective is allah and his messenger, are the only verses that use the word al-harb with shighat fi'il mudhari, namely the word of allah almighty: (qs al-maidah [ 5]: 33) in terms of language ( اللغوية المفردات ) wahbah az-zuhaili does not interpret the word al-harb in accordance with its original meaning, this can be seen from the explanation of the word as follows: َمأخوذةََ َداَراإلسالم،َمنَالمحاربة،َوهي ي َ همَف َوغتر َ َأيَيحاربونَالمسلمير َ ون ُ حاِرب ُ ي َم التعديََََعَنَكلمةَالحربَ:منَالحربَضدَالسلمَواألمنَعىلَالنفسَوالمال.َوأصلَ ََوسلبَالماَل (az-zuhaili, 1998) yuharibuna, namely fighting the muslims and others who are in the islamic territory, the word is taken from the word ( المحاربة) which originates from the word ( الحرب) which means the opposite of peace and peace of soul and property, while the original meaning of the word al-harb is wrongdoing and seizing other people's property unnaturally. from his explanation, he understands that the word al-harb there is a form of majaz (metaphor) that is relational, the word indicates to other meanings that fit the context of the verse, wahbah az-zuhaili views that the word al-harb is juxtaposed with the object of god and his messenger, their balaghah is majaz in the form of idhafah mudhaf (words that rely on) on a series of sentences that are discarded. if it is destined, the original set of sentences is, ( للاّ عباد يحاربون ), fighting the servants of god. according to him, the reason he was destined like that because if it was not destined, in reality, god could not be fought (essentially) nor could he be defeated. the author includes an explanation of the context as follows: َالَيحاربَوالََ ه َألنَاّلل ه َمجاَزعىلَحذفَمضافَأيَيحاربونَعبادَاّلل َ َّ َاّلل َ ون ُ حاِرب ُ ي ََيغالَب (az-zuhaili, 1998) if it is seen that wahbah az-zuhaili interprets the series of verses with the subsequent set of verses, verse 34 into one theme group by giving the title ( الطرق قطاع حكم أو الحرابة حد ), sanctions for robbers and robbery (thief). from giving the theme of the verse group by wahbah az-zuhaili, it can be understood that the word al-harb in verse is not interpreted according to its original meaning but is interpreted outside its original meaning. this is confirmed by an explanation of its interpretation as follows: ijik, vol. 9 no. 2: 61-71 semantic study of al-harb words in the qur'an according to the az-zuhaili wahbah ahmad ridla syahida issn 2302-9366 ( print ) issn 2302-9781 (online) 70 │ َورسولهَللتهويلَوالتشنيع،َوبيانََ ه َمحاربةَّلل َ َفعلَالمحاربير خطورةَهذهََوسمي واََ ُ ن َ ذ ْ أ َ َأكلةَالربا:َف ي َ قالَتعاىلَف َعىلَرسوله،َكمَا ه الجريمةَعىلَالحقَوالعدلَالذيَأنزلهَاّلل ََوَرُسوِلِهَ]البقرةََ ِ َّ َاّلل َ ْرٍبَِمن َ 2ََ/279ََِبح َاّلله َالحقيقةَألن َعىلَسبيل َاّلله [َفليستَمحاربة َجهةَومكان،َوالمحاربةَتستلزمَأنَيكونَكلَمَن ي َ هَعنَالكونَف ،ََََمَتَ َ َمتواجهير َ المتحاربير َورسوله،َفيكونََ ه َاّلل َأولياء َأوَالمعَنَيحاربون ، ه َاّلل َالمخالفةَوإغضاب مجاَزعن وإنمَاهذَا َ]األحزابََ ُ ه َ ََوَرُسول َ َّ َاّلل َ ون ُ ذ ْ ؤ ُ َي َ ِذين َّ َال َّ َقولهَتعاىل:َِإن [َ.33ََ/57نظتر (az-zuhaili, 1998). he has named robbing by fighting god and his messenger, as a form of reproach and invective. also, as an explanation of the dangers of these crimes that can damage the justice and truth that has been revealed by allah to his messenger. the verse is similar to the word of allah almighty revealed to usurers, so know that allah and his messenger will fight you (q.s al-baqarah [2]: 279). then not what is meant by fighting allah is understood in essence because allah most high from his existence occupies a place and direction. whereas the so-called war must be countered by the presence of both sides facing each other, while in this sentence it is nothing but a form of majaz which describes the resistance and hatred of god, or it can be interpreted as mostly fighting the guardians (servants) of allah and his messenger, then the editor is similar to the word of allah ta'ala in surah al-ahzab verse 57, verily those who hurt allah and his messenger. conclusion from the results of a comprehensive analysis of the objects studied in this study, namely the semantic study of the word al-harb in the qur'an according to the interpretation of wahbah az-zuhaili in the understanding of al-munir, the author will try to conclude several points as follows: viewed from the perspective of the knowledge of wahbah az-zuhaili trying to combine the interpretation of bil ma'tsur and the interpretation of bil ma'qul (ar-ra'yi), with the language style and contemporary approach wahbah az-zuhaili works to present a solution which is solutive and in accordance with the conditions of the times. bil ma'tsur with a history that relies on the sunnah nabawiyah and the opinion of the salaf cleric, bil ma'qul is rational ijtihad that adheres strictly to scientific principles that are well known in the islamic world. the interpretation method used by wahbah az-zuhaili in almunir's interpretation tends to take a modern pattern, namely the tahlilî (deductive-analytical) method and to apply a semi-thematic method. as meant by the technique of tahlilî a method of interpretation that intends to explain the verses of the qur'an from all its aspects the steps taken in this interpretation are also arranged in the order of the mushhaf; by explaining the elements related to everything contained in verse, such as linguistic aspects including i'rab, balaghah, vocabulary meanings; the historicity of the verse (asbâb al-nuzûl) and the munâsabat (correlation) of a verse with the previous verse. the interpretation style apart from the form of jurisprudence, this interpretation is also thick with the nuances of literature, culture, and society (al-âdâb al-ijtimâ '). references al-ja’wani, m. i. n. i. ‘abdurrahman. 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(2014). corak penafsiran m. quraish shihab dalam tafsir al-misbah. hunafa: jurnal studia islamika, 11(1), 109–126. available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik, vol. 13 no. 2: 124-142 doi: 10.15575/ijik.v13i2.25504 * copyright (c) 2023 jibrail bin yusuf et.al this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: february 14, 2023; revised: april 15, 2023; accepted: may 5, 2023 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf1*, aikol boletbekova2, jabal muhammad buaben3, hassan shakeel shah4, and muhammad ayaz5 1department of religion and human values, faculty of arts, college of humanities and legal studies, university of cape coast, cape coast, ghana 2sultan omar ali saifuddein centre for islamic studies, universiti brunei darussalam, brunei 3sultan omar ali saifuddein centre for islamic studies, universiti brunei darussalam, brunei 4department of islamic thought and civilization, school of social sciences and humanities, university of management and technology (umt), lahore, pakistan. 5department of banking and finance, hasan murad school of management (hsm), university of management and technology, lahore, pakistan. *corresponding author e-mail: binyusufj@yahoo.com abstract this paper assesses the state of islam in post-soviet kyrgyzstan. it examines the challenges islam faces due to the diversity of ideologies bequeathed by the soviet union. although islam emerged as a dominant religious belief in post-soviet kyrgyzstan, due to the internal elements of secularism, tengrism, and other indigenous ideologies, and the interpretation of islamic lore coupled with the soviet ideology of atheism, islam remains syncretic with some loose extremism fuelled by home-grown socio-political factors and imported fundamentalism. it, therefore, concludes that the challenge to islam and islamic religious identity in contemporary kyrgyzstan is a sort of ‘muslimo-phobia’ rather than ‘islamo-phobia’ because the challenge to islam is clearly unleashed by the muslims themselves and not the minority non-muslim population. keywords: islam, kyrgyzstan, soviet union, ideological differences, tengrism. introduction kyrgyzstan is an independent, secular and democratic state in central asia (yusuf & boletbekova, 2022). the strategic position of the central asian region and the collapse of its controlling sovereignty, the ussr, exposed it to a diversity of cultural identity. central asia is located at the crossroad to different civilizations which accounts for its cultural diversity. it combines the civilizations of turkey (the turks), arabia, europe, china and persia. thus, it forms an intersection between the west (europe) and the east (asia, particularly, the muslim world) (botoiarova, 2005). kyrgyzstan was part of the soviet union (bennigsen & broxup, 2011). therefore, the collapse of the soviet power in 1991 granted the country independence after almost seven decades of soviet rule. the democratic reforms in the post-independence period guarantee basic human rights, including the freedom of religious association (ashymov, 2003). this afforded kyrgyz the opportunity to search for diverse religious identities. although islam had been peripheral to the soviet operations in the country, independence in kyrgyzstan marked the beginning of islamic revival. nonetheless, the 2010 edition of the country’s constitution maintains that religion should be separated from state affairs. therefore, this constitution only re-affirmed the liberal religious laws implemented in the post-soviet era (pelkmans, 2014). the new constitution was intended to facilitate communal tolerance for the different ethnic groups and the variety of religious traditions in the country while simultaneously guaranteeing interfaith https://creativecommons.org/licenses/by-sa/4.0/ ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) │ 125 harmony and discourse and keeping religious extremism in check. it was also meant to promote peaceful coexistence among the citizens in line with the cherished native maxim: kyrgyzstan-nash obshchi dom (which means: “kyrgyzstan our common home”) (ashymov, 2003, p.133). notwithstanding the above, islam remains at the core of the contemporary kyrgyz identity (mcglinchey, 2009). some of the people were confident of religion and its sociocultural role, particularly, education (ashymov, 2003), and therefore, the islamic tradition and its moral values were vigorously revived to foster good relationship in the cosmopolitanism or multiculturalism created by the soviet union albeit ‘unofficially.’ therefore, since the government chose the democratic way and separated religion from the state, the role of different islamic organizations became crucial in the development of islam in the country. unfortunately, it appears the islamic revival clashed with the indigenous cultural reawakening. thus, despite being a muslim majority country, the expression of islamic religious identity in the country encounters some setbacks. with the objective to shedding light on the above phenomenon, this paper examines the dynamics of the cultural reawakening and its impact on the islamic religious identity in the country during the period of self-rule. the methodology used was basically archival and simple and brief qualitative interview of a crosssection of the kyrgyz youth about the religious experience. introduction of islam to kyrgyzstan according to some scholars, islam reached central asia, in general, around the 10th century c.e. (ashymov, 2003). it is argued that the kyrgyz were the last tribe in that area to accept islam (ashymov, 2003). urmanov is, however, of the opinion that islam was introduced to kyrgyzstan in the 8th century c.e. (urmanov, 2001). according to oral sources, the introduction of islam to kyrgyzstan is connected to certain arab armies from baghdad, iraq, during the abbassid period (karagiannis, 2005). karagiannis further suggests that some kyrgyz tribes that initially occupied the upper regions of the yenissei basin in siberia migrated southwards to the present-day kyrgyzstan between the 10th and the 15th centuries. it appears that these migrant tribes had been converted to islam by the 12th century (karagiannis, 2005). the islamization of kyrgyzstan, however, appears to have occurred in three stages. the first has to do with the entire central asian region and is linked with the decisive battle of talas which occurred in 751 c.e., a military engagement between the abbassid authorities, with their tibetan allies, on the one hand, and the tang dynasty of china under emperor xuanzong (712-756), on the other, at this site on the kyrgyz-kazakh border (stein, 1922; hoberman, 1982). this battle was a decisive factor in the spread of islam in kyrgyzstan and, generally, in the whole of central asia because it determined which of the two civilizations of the muslims (the arabs) and the chinese would direct the course of political affairs in the region. the aftermath of this battle created the opportunity for islamic expansion in the region and it is alleged that islam came to kyrgyzstan within this period (urmanov, 2001). however, it appears that although the central asians supported the arab muslim army against the chinese, they initially did not massively convert to islam. this supports the earlier theory that the indigenous kyrgyz probably converted later. the japanese anthropologist, setsuko yoshida, also confirmed this hypothesis in the 1990s in her field research in a village in northern kyrgyzstan where, she alleges that, the people converted as late as the 17th century (yoshida, 2008; haruka, 2011). despite the above, islam was able to take roots among the people of north tyan shan where some kyrgyz settled. the second stage of islamization occurred during the reign of the karakhanids who ruled western and eastern turkestan between the 10th and the 12th centuries. after the split of khorasan and transoxiana from the abbassid caliphate, a new dynasty was formed in these territories which continued to spread islam. around the mid-tenth century, satuq, the founder of the karakhanid dynasty, accepted islam. in 960 c.e., his son, bograhan harun musa, declared islam as state religion (urmanov, 2001). this stage of islamization is very ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) 126 │ important for the kyrgyz because, according to some scholars, by this time, the indigenous kyrgyz tribes had already settled on the territory of the present-day kyrgyzstan, which was then part of the karakhanid state (asanov, n.d., moldobaev, n.d.). way back in the 5th century, during the time of the jujan khaganate, some kyrgyz people were alleged to have migrated from eastern tyan shan to the yenisei region. these series of migrations eventually resulted in the establishment of the kyrgyz state which later extended towards easternturkestan. however, in the 10th century, they were defeated by kara-china who, not only forced some of them to migrate to the karakhanid states where another wave of the islamization took place. this state of affairs continued to affect the progress of islam among the kyrgyz until the 13th century during which the mongols overthrew kara-china and declared the freedom of religion for all citizens. thus, despite the obstacles, islam remained among the kyrgyz during and after the mongol occupation. islam had another opportunity to become an official religion during the reign of kutlugh timur (1330-1361), the khan of moghulistan ((i.e. semirechye and eastern turkestan combined (ashrafyan, 1999)). timur converted to islam at the middle of the 14th century. islam in moghulistan was mainly practised among the sedentary population while some nomadic tribes of the land of the jeti suu (seven rivers) and tyan shan still stuck to their preislamic traditional beliefs. this reliance on their traditional beliefs was probably because it was difficult for the nomads to have access to islamic da‘wah facilities such as mosques and madrasahs. furthermore, the kyrgyz tribes did not have any strong central authority as they were mainly administered by their tribal heads. the third stage of the islamization process which appears to be the most significant occurred in the late 19th century during the time of the kokand khanate (urmanov, 2001). the kokand khanate, which ruled the modern states of kyrgyzstan (mitchell, 2015; dubovitskii & bababekov, 2015), eastern uzbekistan, tajikistan, and southeastern kazakhstan, flourished between 1709 and 1876. it was defeated by the russian authorities (dubovitskii & bababekov, 2015). all the states that were under the kokand khanate, therefore, came under the control of the russian empire despite the resistance of some of the tribes, including the kyrgyz, who initially refused to acknowledge the russian authorities. from the beginning, in order to win the sympathy of the muslims in kyrgyzstan, the russians feigned some friendliness to islam. thus, conceivably, islam would have the opportunity to grow. the tatar people of russia shared some common characteristics with the kyrgyz. these characteristics included religion (islam) and language (khalidov, 1994). the tatar and kyrgyz languages are of the turkic family. therefore, they are mutually intelligible. chotaeva (2004) even classifies the tatars as kyrgyz-speaking people. for this reason, the russian authorities realized that the tatar people could easily interact with the kyrgyz and make them friendlier to the russian interests; and this is noteworthy because this was their primary motive for using the tatar muslims as a facility for their colonizing mission. therefore, once these people failed to act up to their expectation, islam was ‘doomed’; and that is exactly what happened. to execute their scheme, the russian authorities brought many tatar people to kyrgyzstan. these immigrants began new methods of da‘wah in the country. the tatar mullahs dispensed islamic knowledge to the natives along the trade routes on the steppe of kazakhstan and the new military camps of the russian war lords (frank, 2001; kemper, motika & reichmuth, 2010). the tatar mullahs also initiated an educational reform which islamized the vernacular subjects (i.e. integrated scientific knowledge into the islamic ones) (abduvakhitov, 1994). in the subsequent years when islam was strengthened in central asia and began to bring the ideas of national liberation and political consciousness, the russian authorities felt threatened. therefore, they placed islam under strict state control. this move eventually stifled the role of the tatar mullahs because all mosques were closed down while the islamic schools, the madrasahs, were transformed into russian model schools with the russian language as the medium of instruction and communication. this move led to the secularization of even the islamic subjects which were taught under the auspices of the learned tatar religious authorities. ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) │ 127 thus, once again, the role of islam began to shift. these sporadic interferences consistently made islam to sometimes become stronger in terms of its grip on the state while other times it lost this control. therefore, even though, it continued to spread among the various tribes, it mostly remained peripheral to the interest of the state and it often clashed with the socio-political ideologies of the state managers, the russian authorities, who controlled the state. another important issue was that the social way of life of the kyrgyz people themselves further weakened the process of islamic da’wah in the land. they were mainly nomadic people; therefore, it was difficult to build the islamic religious facilities like madrasah and mosque that would facilitate the spread of the religion. moreover, the same nomadic lifestyle resulted in the people having a weak relationship with the central government. they proffered obedience to the leaders of their groups instead of the central political authority; and this further weakened their sentiment of solidarity nationally in the practice of islam even in the early stages of the islamization process. it is, therefore, certain that, by the 19th century, the majority of the indigenous population of the country was muslim (karagiannis, 2005). nonetheless, after independence, kyrgyzstan became a secular democratic state with the parliamentary form of government in which the people elect their representatives to the legislature. the state is a member of the organization of islamic cooperation (oic) and is recognized internationally as “part of the muslim world” (borbieva, 2009, p.1). in 2014, the capital, bishkek, was declared as the ‘capital of islamic culture’ by this organization (fedorenko, 2015). although, islam appears marginal in the management of the state political affairs, the above is understandable because the majority of the people are muslims (karagiannis, 2005) even though, since no statistical study has been done, it is difficult to give an exact number of muslims in the country. the 2020 estimates by the government and population experts quoted more between 90% and 86.3%, respectively (2020 report on international religious freedom) and a negligible percentage of people of the jewish and bahai faiths (uscirf, 199). it must, however, be emphasized that, in kyrgyzstan, islam is deeply blended with the indigenous ‘unislamic’ or tribal customs (karagiannis, 2005). nonetheless, religious affiliations in the country are mainly distributed along ethnicity. historically, it was held that the indigenous kyrgyz, as well as the uzbeks, the turks, the dungans, the tatars, and other people of central asia, who migrated to this land, were mainly muslims. on the other hand, the european immigrants from russia, germany and other european countries have been traditionally considered as christians. the question is: what is the nature of islamic religious identity in the country? what is meant by “identity” by the way? concept of identity: a definition identity is a little problematic concept (gleason, 1983; yusuf & dumbe, 2023). hall (1990) argues that the definition of identity is not transparent. according to him, identity is a continuous process which occurs within. defining cultural identity, hull (1990, p.223), avers that it has to do with shared values that define “one’s true self”. for him, cultural identity concerns shared past experiences and values, which provide the context for appreciating others’ values beneath varying cultural past (hall, 1990; yusuf & dumbe, 2023). vignoles (2018, p.1) simplifies the notion of identity by arguing that “identity refers to how people answer the question, ‘who are you?’”. scholars concerned with the concept of identity place emphasis on “either personal or social contents and either personal or social processes” (vignoles, 2018, p.1). vignoles (2018), however, stresses that identity could be both at personal and social levels and both in terms of content and processes. thus, it could be individual or social or both. this makes it clear that every individual or social (ethnic or cultural) group has an identity or a distinctive feature that is expected to answer the question: “who are you” (whether culturally or ethnically) (yusuf & appiah, 2021). ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) 128 │ there has so far not been a unified theory of religious identity (jackson & hogg, 2010). however, the variety of the conceptualization efforts has been psychological, sociological, and political, as well as philosophical, theological, and tradition-based. therefore, we define religious identity in the context of how an individual or a group understands, shapes (and is shaped by) or experiences the socio-cultural, political, as well as the devotional facets of religious affiliation. identity is, therefore, understood as a social construct, which describes a dynamic but gradual process that could be private or public and is shaped by past experiences and present circumstances. islamic religious identity therefore delineates the manifestation of the above indices in the islamic context. namely, how socio-cultural, political, and devotional experiences manifest in the life of the muslims and interact with both the internal and external environments. results and discussion islamic religious identity in soviet kyrgyzstan after the collapse of the russian empire, the whole of the soviet union, which took over, entered the threshold of atheism. in 1924, a new organization, the union of militant atheists of the ussr, was formed (esenamanova, 2004). with this, anti-religious activities became the official norm of the state. this organization engaged in high-profile propaganda about religion and promoted the atheistic worldview in the countries of central asia that were part of the ussr. all leaders were also instructed by the soviet authorities to take measures to halt religious activities and, more importantly, portray islam as a religion that promotes class belonging and slavery (esenamanova, 2004). thus, the central committee of the all-union communist party instructed all party organizations to persevere in their attempt to reach the target of completely rejecting religion and eliminating traditional prejudices (esenamanova, 2004). to facilitate this anti-religious transition, in 1931, the latin and cyrillic alphabets were introduced instead to replace the arabic alphabet which was hitherto in use. the anti-religious propaganda was then intensified through an educational curriculum as the early formal religious education was abolished. galina yemelianova describes this as follows: “muslim children, like all soviet children were taught within the compulsory unified soviet educational system, a central element of which was atheistic communist indoctrination. they were taught a new version of their history defined by class struggle [a direct opposite of what islam espoused]. national and religious identities were depicted as insignificant and rudimentary. those national historic figures who did not fit the class criteria were erased from the school curriculum and textbooks. the names of many pre-revolutionary muslim intellectuals, who rejected the bolshevik revolution, were not mentioned. on the other hand, those who agreed to cooperate with the bolshevik regime, were glorified and turned into great national heroes (yemelianova, 2002, p.116)”. furthermore, mosques and other islamic religious facilities and institutions were confiscated and pulled down or destroyed; while muslim leaders were arrested, persecuted and, sometimes, executed. for instance, one report indicates that, in a year, 73 imâms from the gorkov region were persecuted and of these, 56 were put to death (yemelianova, 2002). across the countries of the soviet union, only two madrasahs, namely: madrasah of mir-i-arab in bukhara and madrasah of imâm ismail al-bukhârî in tashkent out of thousands were maintained (yemelianova, 2002). beyond that, russia also vetoed the immigration of muslim scholars outside the ussr into kyrgyzstan and not only banned the importation of islamic literature but also frustrated the people’s access to muslim communities beyond the ussr (haberman, 1989; mcglinchey, 2009). at the beginning of world war ii, germany also attempted to take advantage of central asia, possibly to gain advantage over russia. however, this time, the minds of the central asians were already given to the ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) │ 129 soviet propaganda. thus, the muslim leaders rejected this new overture but, instead, urged the muslims to protect their land and fight against them. for instance, the imâms of tashkent and samarkand used to rain curses at the german fascists in their khuṭbah. this instigated thousands of the muslims to voluntarily join the red army, the official armed forces of the ussr. this made the soviet government realize the significant role of islam, and for that matter, religion, in mobilizing the people for the fight against the enemy and, therefore, relaxed its anti-islamic policy. in 1943, three new muftiyats (an administrative territory placed under a mufṭî to be superintended by a grand mufṭî), in addition to the one in ufa, were formed. among the new muftiyats was the muftiyat of the north caucasus in dagestan which administered the affairs of the sunni muslims of the caucasus. another one was based in baku and was in charge of the affairs of shi‘ah muslims of the caucasus while the third one was the central asian muslim spiritual directorate, known locally as sredne aziatskoe duhovnoe upravlenie musulman (sadum) in tashkent (yemelianova, 2002). kyrgyzstan was placed under the sadum. since this directorate was loyal to the soviet policy, it was charged with the responsibility of uniting the muslims under the soviet umbrella and engendering or engineering an interpretation of islamic principles which would make the control of the muslims easy for the soviet overlords. as a rule, for example, the public display of religion or piety was forbidden by the soviet union; and, therefore, the central asian muslim spiritual directorate used the works of wahhâbî scholars to discredit ṣûfî gatherings (khizrieva, n.d). the directorate also tried to enhance soviet patriotism among the muslims of the ussr in order to promote a positive image of the soviet union in the muslim world (yemelianova, 2002). despite its severe anti-religious paradigm, however, the soviet authorities were unable to stifle islam although they did not succeed in suppressing the religious consciousness of the people. thus, religious practices mostly depended on ethnicity while the people’s attachment to a particular religion depended mainly on their nationality. moreover, the prohibition to disseminate and receive religious literature, the abolition of formal religious education, and the restrictions on the public practice of religion eventually forced the people to withdraw from islamic prayers, fasting, wearing of ḥijâb and, among the men, wearing the beard mainly after retirement. during this period of knowledge vacuum, the ordinary muslim youth began to solicit information from their parents and grandparents, which was usually misinformed. this scenario ultimately contributed to a knowledge-gap in terms of understanding the essence of islam. thus, although communities that were historically dominated by islam continued to consider themselves as muslims, they often knew very little about islam and its practices and often displayed their islamic religious identity only in religious ceremonies such as celebration of îd-ul-fiṭr (orozo ait), îd-ul-‘aḍhâ (kurban ait), nikâḥ (nikeh: marriage), and janâzah (funeral prayers). the above historical moments have resulted in the perpetual struggle of islam with different ideologies in kyrgyzstan, which were mainly orchestrated by the outcome of the russo-european influences. islamic religious identity in post-soviet kyrgyzstan nowadays, it appears that the communist phobia of the faith (i.e. islamo-phobia) is no more an opposing factor for islam’s woes although, coming out from the shackles of soviet imperialism, that cannot be completely divorced from reality. however, the main challenge presently is rather a sort of paradox of the ‘traditional muslims’ going against islam. the term, ‘traditional muslims’ refers to those who inherited the soviet understanding and interpretation of islam. these people consider themselves as muslims from the perspective that it is their historical and traditional religion. in other words, they call themselves muslims in-asmuch as they were born into muslim families, and probably, not because it is their choice to be muslims. they, therefore, know very little about islam and avoid practising it publicly. this cluster of the muslim community ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) 130 │ that forms the youth (i.e. the 25-59 age group) usually reserves the public practice of islamic religiosity to the old-age (i.e. beyond age 60) as the grandparents used to do. as we indicated, this perspective about the practice of islam was the outcome of the suppressive prejudiced political interferences of their soviet overlords during their operations in the country. due primarily to the same soviet understanding of islam bequeathed to the people in the post-soviet period, those muslims given to this understanding often perceive those who try to adhere to the basic practices of islam such as wearing ḥijâb and wearing the beard as agents of fanaticism. they, therefore, flatly classify muslims who observe the above as radical muslims. it is not uncommon for muslim girls in kyrgyzstan who practise islam through covering to be accused of being radical. this was confirmed during our interaction with a crosssection of the young female population who observe ḥijâb. of the 14 females interviewed, 3 girls shared their experiences about discrimination in schools and in their work places. one was asked to remove her ḥijâb while studying at a secondary school, and she was refused attendance to certain classes because of her scarf. this forced her to change her school. another one was forced to choose between giving-up the wearing of her scarf or resigning from her job to which she had to opt for the latter. another alleged that she was refused a job even after satisfying the requirement for employment and performing creditably well during the job interview all because of her scarf. the others who intimated that they have never been directly accused of being radical themselves revealed circumstances which gave silent suspicion as some still encountered people who gave them unkind looks. eight of them indicated that they had been accused of radicalism either due to their verbal or physical expressions especially during their border-crossing checks. one of them said: “once i was checked while crossing the kyrgyz-china border. they checked me up to my pants; my luggage, including all the folders on my laptop” (anonymous interviewee) the above conception of islamic religious radicalization subsumed in western secular thought as “extremism” (liebman, 1983, pp.75-86). is the prejudice due to lack of awareness entrenched by the russoeuropean inherited norms bequeathed by the soviet masters to the previous generations and which is transmitted in-toto to the present generation. many of the “traditional muslims”, in spite of being muslim themselves, still perceive the wearing of ḥijâb, the islamic covering, as a symbol of lost indigenous kyrgyz cultural identity. this thinking is because, during the soviet regime, central asian islam was “…stripped of much of its religious content” in order to make it conform to the established soviet political culture of secularism (hintzen, n.d.). therefore, the typical islamic way of dress and behaviour have inadvertently become quite foreign to the imagination of the typical post-soviet kyrgyz muslim. for this reason, the islamic ḥijâb and the culture of reserving the beard are imagined as vestiges of religious extremism and so the patrons, normally known to have high religious commitment, are rather outwardly perceived as characters of radicalization. the question, however, is what led to this situation? challenge of ideology contemporary kyrgyz islam, no doubt, faces the devastation of the modern ideologies of liberalism and secularism. many of the urban dwellers consider any manifestation of islam as a confrontation to secularism. explaining this phenomenon, dinara suymalieva, a journalist, argues that owing to the distorted conception of the ideals of secularism, the not-so-religious kyrgyz muslims are becoming intolerant of the behaviour of their more religious country folks and brothers and sisters in faith. the conspicuous over-dramatization informed by the fear of and limited knowledge about religious extremism in its true sense, has inaugurated another human intemperance, this time, “secular” extremism. according to suymalieva: we still operate within the soviet communist concept of “secularism” as a denial of faith, ignoring religion as such. the watershed of our tolerance does not lie between muslims and christians, but http://dissertationreviews.org/author/amelia-hintzen/ ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) │ 131 rather between atheists [i.e. not so religious muslims] and believers [the committed muslims]. and we stand for this distorted concept of secularism with the same determination as [the] communists did. thus, we apply bigotry, imposition, aggression, and in the case of state-repression (suimaliyeva, n.d., para. 8). in short, therefore, the kyrgyz could be considered as people who are living in a secular state where people could criticize virtually all the activities of the muslims. for example, when the muslims requested for the prohibition of a television series titled: “i am gay and muslim” and the tv programme “psychic challenge”, the liberal part of society accused the muslims of violating the freedom of action. the first occurred in 2012. on 28th september 2012, a documentary titled “i am gay and muslim,” was scheduled to be televised during the sixth annual film festival, bir duino (“one world”), a human rights documentary, in bishkek. however, two days before the programme, the main organizer of the festival, tolokan ismailova, allegedly received a warning from the state committee of national security ordering her to remove the movie from the programme. the state committee of national security took this action after receiving complaints from the spiritual administration of the muslims and other individuals (suimaliyeva, n.d). nonetheless, the organizers vowed to disregard the warning and intended to carry their decision through because they considered the warning as illegal until few hours before the show when they received a court injunction which totally banned the documentary from being shown in kyrgyzstan. the decision of the court was based on the recommendations of the state commission on religious affairs which concluded that the movie was extreme and could provoke the muslims. indeed, the documentary and its title had the potential of inciting religious tension and possibly destabilizing the peace of the country. nonetheless, later on, in an interaction with the media, the patrons of the movie argued that the decision of the court was repressive and indicted the basis of secular state in which the right of freedom of action ought to be upheld. on the other hand, contributing to this incident, tolokan ismailova wrote: “radical islamic groups dictate how our government should work. in our constitution, kyrgyzstan is a secular state” (trilling, 2012, para. 1). on imbibing the freedom of secularism and secular ideas, the kyrgyz secularist patrons seem to lose sight of the fact that even in the so-called secular world, morality is also a core issue (modood, 2010; clark, 2014; hurd, 2004). however, for abdykarim ashirov, an expert on human rights issues, kyrgyzstan is a secular state. the appeal of the spiritual administration of muslims to the state agency casts doubt on the principle of separation of religion from the state. they (the spiritual administration of muslims of kyrgyzstan editors note) had to talk to the organizers of the festival. this film definitely can cause a negative perception on the moral level, but our constitution guarantees that you have a right to freedom of action and people should not be subjected to some restrictions (sultanbekova, 2012). a spectator also argued that the ban of the movie is an apparent loss of secularism in the state and if the people kept quiet, the clerics might push further and soon, kyrgyz would be forced to live under sharî‘ah criminal codes (sultanbekova, 2012). on the other hand, the “psychic challenge” occurred in october 2012. in 2012, the muslims and the christian population of kyrgyzstan jointly requested for the ban of this programme from being broadcast on a public channel, otrk. this also caused mixed reactions among the public. although the majority of those who opposed the ban did not really support the airing of the programme, they were also opposed to the perceived affront to the freedom of action and the secular roots of the society. in a web forum, one of them remarked: it is so cool that we are living in the secular state. these types of programmes are really disgusting, but i do not support the ban, especially if the ban is initiated by the religious organizations (sultanbekova, 2012). http://mnenie.akipress.org/find:%d0%94%d0%b8%d0%bd%d0%b0%d1%80%d0%b0%20%d0%a1%d1%83%d0%b9%d0%bc%d0%b0%d0%bb%d0%b8%d0%b5%d0%b2%d0%b0/author http://mnenie.akipress.org/find:%d0%94%d0%b8%d0%bd%d0%b0%d1%80%d0%b0%20%d0%a1%d1%83%d0%b9%d0%bc%d0%b0%d0%bb%d0%b8%d0%b5%d0%b2%d0%b0/author https://eurasianet.org/people/david-trilling ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) 132 │ another blogger remarked: i am definitely against the interference of religious authorities in the media. i am definitely for the freedom of the mass media. but damn, all these … psychics, nasty charlatans, foolish astrologers freak me out (kazybekov, 2012). in spite of the above individual protests, the petition of the religious community did not cause any open opposition except group discussion in the society. nonetheless, the petition of the religious community never yielded the desired effect and the programme continued to be broadcast on the public channel until february 2014 when the programme was closed due to the loss of public trust. this occurred after a telephone scandal in which one of the organizers and a participant in the programme were heard negotiating a bribe of $20,000 if the participant in question were to win the final contest. the recorded version of this conversation was later leaked online which caused an outrage which culminated in the removal of the programme (dzhumasheva, 2014). the outcome of the muslim phobia of islam is the promotion of the tengrist ideology. the tengrist ideology perhaps, the ideology that unleashes the greatest challenge to islam in contemporary kyrgyztan is tengrism. according to the new world encyclopedia: tengrism replaced an earlier polytheistic turkic religion; it was also the religion of the huns, eurasian avars, and early hungarians. in the ancient turkish world, as it is now, the word for god was ‘tengri.’ tengri, identified with a ‘celestial sky’, timeless and infinite, was the chief deity responsible for the creation of the universe. subordinate to tengri were a number of lesser deities, including yer-sub, goddess of the homeland, and earth, whose marriage to tengri resulted in the appearance of human beings on the earth. the other deities were umai (a life-giving deity), erlik (god of the underground world), water, fire, sun, moon, star, air, clouds, wind, storm, thunder and lightning, and rain and rainbow. prosperity and well-being of the individual and the nation depended on maintaining reverence and respect for these deities and living in harmony with the universe (new world encyclopedia, n.d.). tengri, a state god of the göktürks, also known as the ‘god of the turks’ (türük tängrisi), became the chief deity of the traditional ruling class in the central asian steppe, principally among the turkic people, the hungarians and the mongols, during the 6th and the 9th centuries c.e. the repression of islam by the soviet authorities seemingly directed attention to tengrism. thus, after the elimination of foreign dominions from the region, tengrism became an indelible innovation that supplanted the indigenous culture of the indigenes in post-soviet central asia (laruelle, 2006; hohmann, 2010). therefore, its current manifestation is traceable to the soviet relic of atheism (laruelle, 2006). it involved the pacification of ancestral spirits and animism together with the pre-islamic beliefs of shamanism, known in kyrgyz as bakshy, and totemism (laruelle, 2006). due to the influence of islam, some of their cultic practices were fused with the islamized cult of the saints (kirmse, 2013). kyrgyzstan is a home to the tombs of some biblical prophets and legends. for example, it is asserted that the biblical and qur’ânic sage, prophet sulaymân (solomon), was buried beneath a mountain at osh (tabyshalieva, 2000). it is alleged that during the soviet period, some muslims made three visits to sulaymân’s throne equivalent to hajj (poliakov, 1992; kirmse, 2013). these places of ancestral veneration are known as mazars. they are venerated together with springs, waterfalls, and trees (ashymov, 2003). at these sites, the pilgrims, who travel long distances to seek the blessings of their dead holy men and heroes and seek cure for various ailments, usually tie different colours of cloths on the relevant trees and sticks to symbolize their visits and as “reminders of their prayers” (ashymov, 2003, p. 134). the adherents have tried to worm ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) │ 133 their way into government institutions to position themselves to struggle for space (laruelle, 2006). it has been a great challenge to islam as some muslims who find it difficult to observe islamic daily rituals have taken it as an alternative. according to laruelle, a portion of the intellectual elite looking for a strictly national [i.e. indigenous] faith have difficulties committing to a muslim or a christian message, and are more easily able to make sense of a so-called religion that demands neither regular ritual observance, nor a theological background, and which is limited in fact to extolling the nation and the mother earth (laruelle, 2006, p. 3). yet, it appears many of the advocates have only taken the responsibility of promoting indigenous worship in its name but do not really know what it is. the followers of this ideology or movement not only view islam as a foreign religion but are also reproachful of any element that portrays the true islamic identity and see their committed muslims colleagues as traitors to their indigenous culture (laruelle, 2006). its radical followers in kyrgyzstan are becoming intolerant of what they might see as foreign religious influences. laruelle expresses the above in the following words: in kyrgyzstan they favor a ‘purification’ of the country from all foreign influences, whether they come from russia or the middle east. some strains even openly express anti-semitic ideas (since islam, disparaged, is considered as a semitic religion in the same way as judaism) (laruelle, 2006, p. 4). the above implies that in kyrgyzstan, the movement has assumed a nationalist dimension. in this context, tengrism describes an ideology that calls for the protection of the indigenous kyrgyz traditions, language, and culture. thus, the tengrist advocacy for indigenization of culture might not be totally evil, perhaps in its own setting because, in one breath, it seeks to protect the home-grown kyrgyz cultural identity. however, in another breath, its blend with the pre-islamic religious beliefs and practices creates problems from the islamic perspective. for example, askarbek toigonbaev, one of the followers of tengrism remarks: people ask us about our holy book. our holy book is incorporated in our blood. the tenets of our religion is based on the tradition of our nation, culture, ancient epics, national games (kyrgyzstan, n.d.). they are, therefore, opposed to the wearing of beard and burqah by muslim men and women, respectively. we kyrgyz must not wear beards and burkas…. tengrism, not islam, is the ancient religion of our kyrgyz ancestors…. we urge the kyrgyz to develop their traditions, customs, culture, language, and national [i.e. indigenous] games. this is where the basis of our faith is (bakyt ibraimov, may 2014, para. 14). a return to the traditional cult, the ideology of tengrism, has eaten so deeply into the minds of the muslim youth because they perceive it as a tool for protecting their indigenous identity as kyrgyz. for example, a muslim youth, kubanychbek tezekbaev, refers to himself as a “half-muslim.” for him, his indigenous identity supersedes his identity as a muslim and, therefore, he obeys islamic rules only to the extent that they do not contradict his indigenous traditions: “i am an uzulman [or “half-muslim”]… i don’t fully follow islam, i just partially follow some muslim rituals. i am a pure kyrgyz” (gulaiym ashakeeva & farangis najibullah, january 2012, para. 7). the above tengrist influences on the muslims render kyrgyz islam into deep-seated syncretism as we have already indicated. syncretism is the fusion of different religious beliefs and practices (yusuf & appiah, 2021). it is a union of religious practices (levinskaya, 1993). in his phenomenology of religion (i.e. phänomenologie der religion, published in an english translation as: religion in essence and manifestation), the well-known dutch historian and religious philosopher, van der leeuw, explained syncretism as “the process leading repeatedly from polydemonism to polytheism” (van der leeuw, 1963). this definition implies that syncretism spells a religious practice of inclusion to reduce the dissonance of exclusivism. hence, kamstra https://eurasianet.org/people/bakyt-ibraimov https://www.rferl.org/author/gulaiym-ashakeeva/gtm_qy https://www.rferl.org/author/farangis-najibullah/bumpv https://www.rferl.org/author/farangis-najibullah/bumpv ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) 134 │ (1967) defines syncretism as a mixture of two religions in order to avert a confrontation. it, therefore, implies a fusion of religious practices or beliefs which are foreign to an existing religious orientation (pye, 1971). the hallmark of syncretism is, therefore, coexistence or harmony, which is “… coexistence of elements from diverse religious and other contexts within a coherent religious pattern” (pye, 1971, p. 93). as it was mentioned earlier, the kyrgyz people lived a nomadic life. for this reason, they developed such a strong attachment to the objects of nature to the extent that the belief in totemism, shamanism and animism became part and parcel of their religious life (bayalieva, 1972). totemism is the belief that mankind has a mystical relationship with nature. the dictionary of beliefs and religions explains totemism as the belief that: natural objects and creatures are imbued with a soul and supernatural powers. a totem is an object which serves to represent a particular society or a person, and from which all members of that society are thought to descend. thus this unites the group while also providing it with a ‘guardian spirit’ (goring, 1994, p. 534). the early kyrgyz believed in totems which manifested in their reverence for certain animals including birds. some indigenous kyrgyz possess names that expose their totemic beliefs and the people who bear these names usually adore their representative animals (ashymov, 2003). gardizi, the author of the 11th century collection, zayn al-akbar, mentions of many kyrgyz revering the cow, the porcupine, the magpie, and the falcon (bartol’d, 1973). shamanism, on the other hand, is a belief in the practice of corresponding with the spirit world. a shaman can commune with spirits for assistance in healing a person or revealing one’s fortunes. animism is also defined as the belief that objects of nature such as sticks, trees, stones, mountains, etc., have spirits or souls dwelling in them and are therefore thought to be capable of influencing worldly events (george, 1971; stuart-glennie, 1992; goring, 1994; yusuf, 2015). these beliefs existed before islam was introduced to the people. however, the lack of sound islamic education and, particularly, the repressive religious policy of the soviet authorities aggravated the process of combining these practices and beliefs with islam. the soviet repression of islamic practices eventually influenced the muslims to seek solace in ancestral worship. haruka, depending on setsuko yoshida, clarifies this: when the soviet regime forcibly promoted sedentarization and collective cattle-breeding and farming in the 1930s, these mullahs were forced to abandon their practices, and most islamic practices, such as holding services daily, public fasting, and recitation of the qur’an, were banned. however, people continued to hold rituals to soothe the ruh [human soul] in the form of funerals, memorial services for the deceased, …. in spite of the prohibitions of the ruling regime, a significant number of livestock were slaughtered during these rituals ‘to show their respects’ to god and the ruh, and also to guests (haruka, 2011, p. 65). thus in the post-soviet period, it became difficult for the indigenes to distinguish them from the islamic norms. the tengrist objective is perhaps promoting a truly national form of this cultural life. it is this version that we hinted earlier of an attempt by the moderate tengrists to seek an islamic definition for by fusing it with the islamized cult of the saints. thus, till today, in some practices of the kyrgyz muslims, one observes a fusion of the elements of these pre-islamic beliefs with the islamic way of life. for instance, bayalieva writes that while putting a baby in the cradle, the kyrgyz muslim would to say: “bismillah ir-rahman ir-rahîm, ot enekesi koldosun”, which means: “in the name of allah, the most compassionate, the most merciful, may the mother of fire [a tengrist deity] protect you” (bayalieva, 1972, p. 34). ashimov summarizes the impact of tengrism on modern kyrgyz in the following extract: even now at difficult times in their lives the kyrgyz recite the incantation 'tenir koldoi ker' (support me, sky'). when blessing or thanking someone, they would say ‘tenir zhalgasyn' ('may the sky bless you'). ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) │ 135 when they were not getting on with each other they would invoke the sun: 'tenir ursun' ('may the sky punish you'). the deity of the ancient turks and mongolians zher-suu (earth-water) was just as important in the religious beliefs of the kyrgyz, and supplicants made sacrifices to this deity during times of drought (ashimov, 2003, p.134). perhaps, the deepest mixture of all possible customs and beliefs could be seen in the funeral ceremony. it is believed that when sûrah al-yâsîn is recited in the presence of a dying person, it eases the pain of death. after the death, the body of the deceased would be washed and wrapped in kafân, after which people would perform janâzah prayer for him or her following the normal islamic funeral rules. however, in other aspects of the funeral ceremony, the elements of indigenous beliefs become manifest. in the first place, normally, the corpse would be stored for three days. it is a custom that all the family members of the deceased have to be present at his or her funeral ceremony and since the existing family members might be scattered, they need time to convey the information about the death and wait for their arrival. moreover, a candle would be light and placed near the body believing that “… for forty days the spirit of the deceased will be visiting his house to see his or her family members” (bayalieva, 1972, p. 73). further, wailing coupled with loud recitation of the words of praise in honour of the deceased is an unbreakable norm. the widow is made to engage in a deep expression of grief for her diseased husband; they have to sit at one place in black clothes to mourn for forty days (bayalieva, 1972, p. 115). some of these cultural practices are unbendably fused with the islamic ones. the soviet policy of atheism, which culminated in the abolition of islamic religious education, made syncretism even more complicated. nowadays, there is such a deep fusion that many seemingly confuse some indigenous rituals of the pre-islamic period with the islamic ideals. for example, some kyrgyz muslims believe that wearing amulet is not prohibited for a muslim. furthermore, nooruz is perceived as an islamic festival. nooruz refers to 21st march which marks the vernal equinox. this event is widely celebrated in iran, afghanistan, tajikistan, turkmenistan, uzbekistan, kazakhstan and kyrgyzstan. each of these countries has her own explanation for granting it as a holiday, but more often, this date is connected with the religious tradition of zoroastrianism. in kyrgyz traditional beliefs, the day marks the start of spring which is understood as the revival of nature. this day is a big occasion for native fortune-tellers (the shaman muslims). in some newspapers, it is not uncommon to find advertisement directing people, be they muslims or non-muslims, to patronize the services of muslim women whose services include subduing evil-eyes and predicting the future. conclusion this paper examined the state of islam in post-soviet kyrgyzstan placing emphasis on the issue of religious identity. it was argued that the interaction between different cultures, ideologies, and traditions, on the one hand, and the lack of sound information about religion and religious values, on the other, create conditions for syncretic islam in kyrgyzstan. this paves the way for misunderstanding and disagreements among the muslims and tension between islam and the other ideologies. it was also found that because the government does not promote any religion and assumes a neutral role in the course of islamic religious interaction, the spiritual administration of the muslims and other religious organizations have absorbed the responsibility of disseminating the message of islam and promoting the interests of the muslims. nonetheless, islam remains in perpetual clash with tengrism and tengrist tendencies fused with certain islamic practices, while a cross-section of the indigenous kyrgyz perceives islam as an ideological opponent to the indigenous heritage and hence advocates a revert to a so-called ‘national religion’, that is truly indigenous. for this reason and some muslim opposition to the post-soviet atheistic secularist worldview, islam also faces the challenges of islamic movements, which promote ideologies that are gradually metamorphosing into dangerous ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) 136 │ politically conscious social process of reunifying the citizens against westernization bequeathed by the soviet ideologues. this implies that, as a dominant religious entity, kyrgyzstan’s muslims face a serious threat of extremism fuelled by home-grown socio-political factors and imported fundamentalism. this phenomenon, together with the lack of proper information about “fundamentalism” and “extremism”, makes some muslims associate every vestige of islamic identity in public spaces with extremism and fundamentalism. this makes islamic religious expression in the country either a private or home affair or a reserve for older muslims as outward religious practices like wearing ḥijâb and beard by the young often receive the tag of radicalism. consequently, we conclude that the challenge to islam and islamic religious identity in contemporary kyrgyzstan emanates from the perceptions of the muslims themselves and not the non-muslims as it might be the case in some other places. references abduvakhitov, abdujabbar a. 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(2022). mass media and islamic religious propagation (da’wah) in kyrgyzstan. research journal of islamic studies abhath. 7(28). 1-22 yusuf, jibrail bin & dumbe, yunus. (2023). islamic/arabic names and their implication for cultural identity in ghana. oguaa journal of religion and human values, 9(3). 1-22 about the authors jibrail bin yusuf holds phd in islamic civilization and contemporary issues. he is a religious historian and ethicist. his main field of interest is islamic studies and has published on various aspects of islam, including: islamic history in africa (particularly, west africa), islam on the contemporary scene; muslim minority affairs, jurisprudence (fiqh) focusing on contemporary muslim ethics in dialogue with secular ethics, shari’ah, hadith, qur’an, gender and development issues in islam, muslim leadership, politics, and governance. one of his latest publications include two chapters that featured in the asante world, a book published by routledge. he is a faculty member of the department of religion and human values, university of cape coast, ghana, west africa, currently serving as a senior lecturer. trained in both western and eastern languages, including the english and the arabic languages, and with over fifteen years of university teaching and research, he serves as a reviewer for many top-tier journals across the world in the field of islamic studies. geographically, he is well informed about the history of islam in africa, arabia, the malay world, and central asia. he has also authored papers on islamic economics, banking and finance and islamic business ethics in general as well as islamic education and philosophy. aikol boletbekova holds ma in islamic civilization and contemporary issues. her research interest is in the field of islamic studies. she is a native of kyrgystan with working knowledge of the kyrgyz language and a bit of the russian language. as a person with a background in journalism, she is also interested in islamic da’wah, particularly, the use of the mass media in religious propagation in kyrgystan. jabal muhammad buaben holds phd from the university of birmingham in the united kingdom. his field of interest include islamic studies, especially the sirah and islamic da‘wah, religion and science, interfaith/intercultural dialogue, and african traditional religious thought. he has thought in various universities including the international islamic university in malaysia. he joined the university of birmingham in 1996 where he served as the director of the centre for the study of islam and christian-muslim relations for four years. as at 2012, he had successfully supervised 24 doctoral theses in islamic studies and theology at the university of birmingham alone. he also taught at the sultan omar ali institute for islamic studies (soascis) at universiti brunei darussalam, brunei, from 2012 to 2018. he also served as the programme leader of the postgraduate programmes. he is an editor for the islamic journal, hamdard islamicus, an examiner for the cambridge university ijik, vol. 13 no. 2: 124-142 islamic religious identity in contemporary kyrgyzstan jibrail bin yusuf et.al issn 2302-9366 (print) issn 2302-9781 (online) 140 │ international examinations [cie], a job he has been involved in since the 1980s. he has delivered several lectures on islam in the united kingdom, germany, hungary, sri lanka, pakistan, the seychelles, indonesia, philippines and south africa and attended and presented several papers at international conferences/seminars on islam, interfaith/ intercultural dialogue and religion and science. he is current working on two projects of which is sponsored by the sanneh institute at university of ghana, accra, ghana. hassan shakeel shah is currently an associate professor and the chairperson of the department of islamic thought and civilization, school of social sciences and humanities of the university of management and technology (umt), lahore, pakistan. prior to this appointment, he was the associate director of the institute of islamic banking of the same university. before joining umt, he was the head of the islamic banking and finance department of the islamic university of maldives, maldives. he received his bachelor's degree from al-azhar university, egypt, master's degree from sultan sharif ali islamic university, brunei, and phd from universiti brunei darussalam, brunei. he has been researching on sharîʿah, islamic banking and finance, and the arabic language throughout his academic career. he has participated in and presented papers at several conferences and seminars and has published a number of research papers in peer reviewed journals. he has also served as convener of many conferences. mohammad ayaz holds phd in islamic banking and finance and is currently serving as an associate professor at the department of banking and finance of the hasan murad school of management (hsm), university of management and technology, lahore, pakistan. his research interest is in shari’ah governance and islamic microfinance. he has more than 15 years of teaching, research and other professional experiences. he has been supervising phd and ms students and has published many research papers in reputable research journals. his research covers many areas related to islamic finance including: shari’ah governance, corporate governance, islamic microfinance, takaful and maqasid al-shari’ah based performance of islamic financial institutions. kemandirian aparatur sipil negara (asn) melalui literasi keuangan available online at: http://journal.uinsgd.ac.id/index.php/ijik ijik vol. 11. no. 1: 41-51 doi: 10.15575/ijik.v11i2. 9680 * copyright (c) 2021 wahyudin darmalaksana this work is licensed under a creative commons attribution-sharealike 4.0 international license. received: september 26, 2020; in revised: january 18, 2021; accepted: january 27, 2021 science and technology opportunities in hadith research wahyudin darmalaksana faculty of ushuluddin, uin sunan gunung djati bandung corresponding author email: yudi_darma@uinsgd.ac.id abstract the purpose of this research is to discuss the opportunities of science and technology in hadith research. this research method uses qualitative research through literature study with a content analysis approach. the results and discussion of this research include the hadith science methodology, the development of the hadith validity method and the hadith text criticism method with a multidisciplinary and transdisciplinary approach, and scientific and technological opportunities in hadith research for the need for integration of science. the conclusion of this study is that research on hadith with a transdisciplinary approach opens wide opportunities for science and technology that are currently developing for the realization of the integration of science. this study recommends the importance of applying a transdisciplinary approach to science and technology opportunities in the development of hadith research in islamic higher education. keywords: science integration, research collaboration, hadith research, science and technology introduction there are scientific and technological opportunities in hadith research. since the modern western century (hardiyati, 2020), science and technology have progressed in human civilization (ariyanto, 2018). in line with the advancement of western science (brown, 2020), hadith is studied from a modernist perspective (idris, 2018). the motivation for the development of science from the hadith perspective is also examined (darlis, 2017). hadith research with modern science has become a new discourse (akmaluddin, 2020). this hadith research discourse includes directions for the integration of science with social and natural sciences (afwadzi, 2017). the opportunity for science and technology in hadith research has begun with the design of various applications of the validity of hadith (darmalaksana et al., 2020) and also began research on the relation of hadith and science (fudhail, 2020). this study highlights the opportunities of science and technology in hadith research in order to erode the dichotomy of science (istikomah, 2019). a number of previous studies have become a literature review of this research. researchers have discussed the relationship between science and religion (yahya et al., 2018), the relation between science and islam (dahlan, 2011). in the 1990s, there was a growing issue (sookhdeo, 2006) of the islamization of knowledge based on the qur'an and hadith (majid, 2018). ontologically (junaidi et al., 2017), the truth of the contents of the al-qur'an and hadith is seen as a miracle of islamic science (l. ibrahim, 2010), until the science-technology dialectic took place with the qur'an and hadith (anam, 2012). scholars try to dig up science and technology from the qur'an and hadith (nairozle et al., 2018). specifically, scientific studies and hadith emerged (z. al-najjar, 2011), published scientific hadith master book (z. r. m. al-najjar & indrayadi, 2010), and research on the appropriateness of hadith and science (fudhail, 2020). in the 2000s, research on hadith versus science (n. ali, 2008) led to the convergence of science and islam (umar, 2016). https://doi.org/10.31098/ijmesh.v2i2.15 https://creativecommons.org/licenses/by-sa/4.0/ mailto:yudi_darma@uinsgd.ac.id ijik, vol.11 no. 1: 41-51 science and technology opportunities in hadith research wahyudin darmalaksana issn 2302-9781 (online) issn 2302-9366 ( print ) 42 │ researchers acknowledge the role of modern science in the interaction of hadith texts (m. y. ismail, 2016), particularly the contribution of science in determining the validity of the hadith (hasibuan, 2017). in 2015, a number of researches on the integration of science-technology and hadith took place (mahmud & arafah, 2020). research around this includes the integration of knowledge in hadith (wahid, 2017), integration of social science and hadith (afwadzi, 2016b), hadith research with a mulidisciplinary approach from the natural sciences (afwadzi, 2016a), and application of integration of natural sciences with the understanding of hadith (afwadzi, 2017). there is also research on the integration of science in the hadith text criticism (firdaus & suryadilaga, 2019). the integration of knowledge in the study of hadith is found in a number of dissertation studies (lukman, 2017). literature review of the hadith with respect to science and technology is useful for constructing a frame of mind. hadith is understood as a paradigm (wendry et al., 2018). from a review of the philosophy of science (adib, 2011), hadith paradigm (darmalaksana, 2018) includes ontology (junaidi et al., 2017), epistemology (atabik, 2017), and axiology (solihin, 2016). ontologically, the hadith is the source of islam (fageh, 2019). epistemologically (amaliya, 2015), hadith is a collection of hadith science methodology (nadhiran, 2017). axiologically (basid, 2016), hadith is the main value of the application of islam (hasbillah, 2019). it is known that the science of hadith has developed in history (zuhri, 2015), along with the advancement of science in the western world (hardiyati, 2020). in classical times (i. fauzi, 2020), hadith research applies the approach of islamic sciences (kurniati, 2020). in modern times (saifullah, 2014), hadith research has begun to apply a multidisciplinary approach (rohmatika, 2019). this is an opportunity for science and technology in hadith research (aditoni, 2019). advances in information technology can be used for validity testing (baraka & dalloul, 2014). hadith can be an inspiration for the development of science and technology (mustami & masri, 2017). hadith research through a science and technology approach is needed to realize the integration of science (wahid, 2017). based on the explanation above, a research formula is prepared, namely the formulation of the problem, research questions, and research objectives (darmalaksana, 2020b). the formulation of the research problem is that there are opportunities for science and technology in hadith research. this research question is how the opportunities of science and technology in hadith research. the purpose of this research is to discuss the opportunities of science and technology in hadith research. this research is expected to be useful for the development of hadith research in the era of globalization of information (suryadilaga, 2014). methodology this research method uses qualitative research through literature study (darmalaksana, 2020c, 2020f). the data interpretation in this study used a content analysis approach (hsieh & shannon, 2005; williamson et al., 2018). literature study is carried out by collecting various sources of hadith research related to science and technology. furthermore, a content analysis approach was carried out for all sources. this content analysis approach aims to reveal the development of hadith research in the modern era that cannot be separated from science and technology. result and discussion hadith and the science of hadith have developed in history (wahid & masri, 2018), from oral to digital traditions (maulana, 2016). hadith is something that comes from the prophet which includes words, deeds, statements and others (soetari, 1994). hadith is also called sunnah, hadith is a collection of ijik, vol.11 no. 1: 41-51 science and technology opportunities in hadith research wahyudin darmalaksana issn 2302-9781 (online) issn 2302-9366 ( print ) │ 43 hadith found in hadith books, and sunnah are muslim practices in tradition and culture (soetari, 1994). in the islamic world, the hadith is agreed as the second source of islam after the al-qur'an (darmalaksana et al., 2017). in general, the science of hadith is divided into two, namely the history of hadith transmission and the methodology of hadith science (soetari, 2005). the history of hadith narration discusses the origin of the hadith since its transmission from the prophet, passed on to people from generation to generation, and recorded in the hadith book (soetari, 2005). the methodology of hadith science serves to test the authenticity of the hadith whether it is true from the prophet or false traditions (masrur, 2012). hadith knowledge has developed (andariati, 2020), from the classical period to the contemporary era (anggoro, 2019). first, developed the method of hadith takhrij (qomarullah, 2016) to test the authenticity and validity of the hadiths by extracting the hadiths from the hadith book (soetari, 2015). second, developed the method of sharah hadith (muhtador, 2016) to explain the meaning of the hadith text (sagir, 2017). in the sharah hadith method, a textual approach develops through linguistic analysis and a contextual approach (alamsyah et al., 2020) through analysis of the causes of the emergence of the hadith (lestari, 2015) and social sciences (suryadilaga, 2017), such as anthropology (rohmana, 2015), sociology (assagaf, 2015), genealogy (taufik, 2020a), and others. the government in indonesia has established policies regarding the development of hadith research (tim penyusun, 2018b). the policy stipulates that hadiths should be researched using an interdisciplinary, multidisciplinary and transdisciplinary approach (tim penyusun, 2018a). interdisciplinarity is research with an allied scientific approach (rohmatika, 2019). multidisciplinary is research with a science approach that is not related (rohmatika, 2019). transdisciplinarity is research with an integrated science approach (sudikan, 2015). this policy is in line with regulations regarding the implementation of integrated science between islamic and general sciences in islamic higher education in indonesia (indonesia, 2019). today there are opportunities for science and technology in hadith research. first, the use of advances in information technology in hadith research. the use of information technology plays a role in the development of the hadith takhrij method (darmalaksana, 2020d). second, the use of hadith as inspiration for the development of science and technology. this is an opportunity for the development of the sharah hadith method through a multidisciplinary and transdisciplinary approach from advances in science and technology (taufik, 2020b). information technology plays a role in the development of the hadith takhrij method, both hadith narrative research and hadith text research (t. m. s. t. ismail et al., 2014). hadith science establishes five indicators of the validity of hadith, namely: 1) continuity of hadith narration; 2) the quality of the hadith narrators; 3) capacity of hadith narrators; 4) the validity of the hadith text; dan 5) the purity of the hadith text. in classical times, hadith scholars validated hadith using conventional methods (m. a. m. ali et al., 2015). in the modern era, hadith scholars have made innovative use of advances in information technology (najeeb, 2014) in testing the validity of the hadith (baraka & dalloul, 2014). the digital information about the hadiths has prepared a rich resource (alkhatib et al., 2017). this condition is an opportunity for researchers to design a hadith search engine (darmalaksana et al., 2020) with a multi-language system (hassan & atwell, 2016), so that hadith researchers can assess the quality of hadith information (karim & hazmi, 2005). retrieval of hadith information from digital data sets (mahmood et al., 2017) is beneficial for the discovery of hadith knowledge (jbara, 2010). hadith researchers play a role in determining the validity of the hadith (ghazizadeh et al., 2008) and the ijik, vol.11 no. 1: 41-51 science and technology opportunities in hadith research wahyudin darmalaksana issn 2302-9781 (online) issn 2302-9366 ( print ) 44 │ authenticity of the hadith (hakak et al., n.d.) by displaying the visualization of the chain of hadith narrators (shukur et al., 2011). operationally, hadith research includes mining hadith data (saloot et al., 2016) and processing of hadith literature (a. m. azmi et al., 2019) by using a multi-agent system (najeeb, 2015), resulting in the classification of hadith (alkhatib, 2010). based on this information technology, various classifications of hadith can be obtained, such as positive and negative hadith classifications (al faraby et al., 2018), hadith degree classification (najiyah et al., 2017), hadith classification matching (hasan et al., 2018), and topical classification of hadith texts (al-kabi et al., 2015). information technology experts are able to design machines to improve the extraction of hadith classifier knowledge (aldhaln et al., 2012) and they are able to improve the performance of the hadith classification (aldhlan et al., 2012). this is the development of information technology on hadith verification techniques (yusoff et al., 2010) with regard to hadith indexing (harrag et al., 2008). in addition, the hadith can be understood with a modern scientific approach (abd razzak, 2011). among them is the hadith perspective on management (hamid & sa’ari, 2011), economic system (usman et al., 2015), and a collection of hadith about economics (idri, 2010). hadith also discusses medicine (deuraseh, 2006), health (akbar & budiyanto, 2020), epidemic of a disease (a. s. azmi, 2020), treatment (safarsyah, 2018), healing with honey (taghavizad, 2011), and traditions about pharmacy (dalil, 2017). specifically, the hadith deals with dental health (a. fauzi, 2018), natural toothbrush (niazi et al., 2016), and the prophet's teachings on oral health (aumeeruddy et al., 2018). this has become an inspiration for dentistry in modern times (marzband & karnami, 2016). it was found that there was inspiration in health science from the experience of the prophet (awang & robbi, 2020). the prophet taught health for life (lazim, 2018), he teaches fasting for the immune system (mostafazadeh & khorasani, 2014), and the prophet taught a healthy lifestyle (fadli et al., 2019). the hadith emphasizes cleanliness and environmental health (rahmasari, 2017), including hadith discussing rain and floods (zulhelmi & azman, 2016). there is also research which states that hadith is an object of physics (mirza, 2016). also explained about the truth of hadith from the perspective of physics science (harahap, 2017). hadith also discusses biology issues, such as the hadith understanding of genes from a scientific perspective (setyani, 2016), the reproductive process of women from the perspective of the hadith (rofiq, 2015), and the interrelation of organs from the hadith perspective (nashiruddin, 2017). there is also plant biology in the understanding of hadith (baihaqi, 2018). also animal biology according to the hadith with a scientific approach (tsaqofi, 2018). the rest, the hadith discusses types of flies (fikriyati, 2019). in fact, this hadith about flies has inspired research into the production of anti-bacteria from the wings of various types of flies (mustami & masri, 2017). matters regarding iron material are also discussed in the hadith (salmah, 2017). hadith is not everything in the face of science and technology. in fact, science and technology are developing very fast (hardiyati, 2020). while the science of hadith is still looking for a form of development (darmalaksana, 2020e). however, the hadith can inspire the development of science and technology (mustami & masri, 2017). it is undeniable that it turns out that there are many traditions related to science (nairozle et al., 2018). of course this can be an opportunity for science and technology to encourage the development of hadith research in the future (abbas, 2019). especially with regard to advances in information technology, then the science of hadith can use it for applied methodology (hasibuan, 2017). the method of hadith takhrij can be developed in the latest through advances in information technology (darmalaksana, 2020d). so that information technology ijik, vol.11 no. 1: 41-51 science and technology opportunities in hadith research wahyudin darmalaksana issn 2302-9781 (online) issn 2302-9366 ( print ) │ 45 plays a role in facilitating the process of validating the hadiths from digital big data sets (darmalaksana, 2020a). hadith experts can conduct collaborative research with engineering circles to design applications of hadith authenticity. hadith experts are tasked with compiling hadith validation business processes based on the theory of hadith science, and engineers are tasked with designing hadith applications with a cutting-edge approach. collaboration is an important part of the development of science in this multidisciplinary era (darmalaksana, 2020d). collaborative research on hadith and technology can take many forms, such as: 1) data mining technology (jiawei et al., 2012) and text mining (zohar, 2002), who are able to seek insight knowledge from databases and hadith texts with classification, clustering, and association approaches that produce rules or semantics from hadith; 2) natural language processing technology (chowdhury, 2005; nadkarni et al., 2011), like opinion mining (jumadi et al., 2016) and sentiment analysis (branz & brockmann, 2018) which can be used to find out a person's opinion and sentiment in evaluating a hadith, text summarization which can be used to summarize the journey of hadith (adytoma, 2019), and translation machine (zong & hong, 2018) which can be used to automatically translate the hadiths into various languages; 3) information retrieval that can be used to create a hadith search engine (darmalaksana et al., 2020); to 4) elearning which can be used for learning and introduction to hadith in the world of education, where currently many e-learning are presented with augmented reality technology (dunleavy & dede, 2014; nincarean et al., 2013). only authenticity research (n. k. ibrahim et al., 2016) is not sufficient in the study of hadith criticism (yaqub, 2004). furthermore, the study of hadith texts is needed (pari, 2017). usually a contextual approach is used in understanding the hadiths (shah, 2011). although the contextual approach is considered current in the study of hadith texts (idris, 2018), but hadith research still requires a transdisciplinary approach (hadorn et al., 2008). based on a transdisciplinary approach to hadith research (sudikan, 2015), it will result in an integration between hadith and science, so that there is no dichotomy between hadith and science (istikomah, 2019). conclusion hadith research has opened up opportunities for the development of science and technology. advances in information technology are useful for designing hadith validity applications. at the same time, the development of science is beneficial for the development of hadith research. multidisciplinary and transdisciplinary approaches are needed in hadith research. the implication is that hadith research can produce valid, contextual, and transformative traditions in line with advances in science and technology. another implication is that 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