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. (2015). studi tentang pembangunan bidang pendidikan di daerah perbatasan kecamatan kayan hulu kabupaten malinau. ejournal pemerintahan integratif, 3. anisa, a. (2010). aplikasi paradigma naturalistik fenomenologi dalam penelitian arsitektur. nalars, 9(1). arifin, s. (2011). migrasi penduduk dan implikasinya terhadap hankam di wilayah perbatasan kalbar-serawak, malaysia. masalah-masalah hukum, 40(2), 220–227. fauzi, a. (2019). pengaruh kompetensi terhadap kinerja pegawai pada biro pemerintahan dan kerjasama sekretariat daerah provinsi jawa barat. politicon: jurnal ilmu politik, 1(1), 87– 101. mayona, e. l., salahudin, s., & kusmastuti, r. (2016). penyusunan arahan strategi dan prioritas pengembangan perbatasan antar negara di provinsi kalimantan barat. tataloka, 13(2), 119–134. pasmika, a. d. t., & mauluddin, s. (2016). sistem informasi kegiatan penyuluhan agama di kantor urusan agama kecamatan coblong kota bandung. jurnal manajemen informatika (jamika), 6(2). raco, j. (2018). metode penelitian kualitatif: jenis, karakteristik dan keunggulannya. septiadi, m. a. (2019). strategi kualitas pelayanan pada dinas kependudukan dan catatan sipil kota bandung. politicon: jurnal ilmu politik, 1(1), 71–86. sudarsana, i. k. (2016). peningkatan mutu pendidikan luar sekolah dalam upayapembangunan sumber daya manusia. jurnal penjaminan mutu, 1(1), 1–14. suradi, a. (2017). globalisasi dan respon pendidikan agama islam di sekolah. jurnal mudarrisuna: media kajian pendidikan agama islam, 7(2), 247–266. zuraidah, r. (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. 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 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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(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 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. 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 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. (2015). pengaruh price earning ratio (per), price book value (pbv) dan debt to equity ratio (der) terhadap return saham (studi terhadap perusahaan properti dan real estate yang listing di indeks saham syariah indonesia). jurnal ekonomi syariah teori & terapan, 2(9), 698-713. alam, m. m., akbar, c. s., shahriar, s. m., & elahi, m. m. (2017). the islamic shariah principles for investment in stock market. qualitative research in financial markets. ardana, y. (2016). analisis pengaruh variabel makroekonomi terhadap indeks saham syariah indonesia: periode mei 2011-september 2015 dengan model ecm. jurnal eksekutif, 13(1). bin mahfouz, s. s., & ahmed, h. (2014). shariah investment screening criteria: a critical review. journal of king abdulaziz university: islamic economics, 27(1). darmesti, a. (2014). pengaruh bond rating terhadap return saham perusahaan yang terdaftar di indeks saham syariah indonesia (issi). jurnal akuntansi akunesa, 3(1). faishal, m., & eng, s. (2008). shariah compliance in real estate investment. journal of real estate portfolio management, 14(4), 401-414. hartini, t. (2017). pengujian koalisi debt to equity ratio (der) dan earning per share (eps) terhadap harga saham (studi kasus empiris pada perusahaan sektor makanan dan minuman yang terdaftar di indeks saham syariah indonesia). i-finance: a research journal on islamic finance, 3(1), 101-122. hasanudin, h. (2021). the effect of inflation, exchange, sbi interest rate and dow jones index on jci on idx 2013–2018. budapest international research and critics institute (birci-journal): humanities and social sciences, 4(2), 2063-2072. hasanudin, h., & awaloedin, d. t. (2020). pengaruh current ratio, debt to equity ratio dan net profit margin terhadap return saham pada perusahaan jasa sub sektor telekomunikasi yang terdaftar di bei periode 2012-2018. jurnal rekayasa informasi, 9(1), 6-19. ibrahim, m. f., eng, o. s., & parsa, a. (2009). international articles: shariah property investment in asia. journal of real estate literature, 17(2), 231-248. mawaddah, t., & nurwulandari, a. (2019). pengaruh indeks klci, sti, set, dan psei (integrasi afta) terhadap ihsg. oikonomia: jurnal manajemen, 14(2). melati, m., & nurwulandari, a. (2019). analisis reaksi pasar terhadap stock split pada perusahaan bertumbuh dan tidak bertumbuh. oikonomia: jurnal manajemen, 13(2). natarajan, p., & munusamy, d. (2012). shariah compliant stocks in india-a viable and ethical investment vehicle. arabian journal of business and management review (ajbmr), 1(6), 5062. nurwulandari, a., & adnyana, i. (2019). did inter-regional trade agreements bring mutual benefits? an empirical scheme of indonesian commodity exports in asean-china free trade area. international journal of financial research, 10(6), 241-249. nurwulandari, a., hasanudin, h., & melati, m. (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. (2018). indikator makroekonomi dan pengaruhnya terhadap indeks saham syariah indonesia. esensi: jurnal bisnis dan manajemen, 8(2), 115-132. sulistyawati, a. i., & indah, y. (2017). pengungkapan islamic social reporting pada indeks saham syariah indonesia. akuisisi: jurnal akuntansi, 13(2). wahyudi, s., & pangestuti, i. r. d. (2017). managing the pension fund to improve portfolio performance: an empirical study on employer pension funds in indonesia. wahyudi, s., hasanudin, h., & pangestutia, i. (2020). asset allocation and strategies on investment portfolio performance: a study on the implementation of employee pension fund in indonesia. accounting, 6(5), 839-850. widyasa, v. i. a., & worokinasih, s. (2018). pengaruh tingkat inflasi, nilai tukar rupiah, dan tingkat suku bunga domestik terhadapindeks saham syariah indonesia (issi)(studi pada saham syariah yang terdaftar di bursa efek indonesia periode 2013-2017). jurnal administrasi bisnis, 60(1), 119-128. wijayanto, a. (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 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. 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(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 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 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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 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: 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. 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. (2018). análise crítica do discurso em administração/gestão: sistematização de umframework metodológico para o modelo tridimensional de norman fairclough. encontro de ensino e pesquisa da anpad, at porto alegre. dagun, s., & purwanto, a. (2000). adat karuhun urang: pemaparan budaya spiritual . lembaga pengkajian kebudayaan nusantara. damami, m. (2011). kepercayaan terhadap tuhan yang maha esa pada periode 1973 -1983: sebuah sumbangan pemahaman tentang proses legalisasi konstitusional dalam konteks pluralitas keberagamaan di indonesia. kementerian agama ri. indrawardhana, i. (2012). jejak sejarah kiai madrais (pangeran sadewa alibasa kusuma wijayaningrat) . maarif, s. (2017). pasang surut politik rekognisi agama leluhur da lam politik agama di indonesia (l. khairiyah pary (ed.)). crcs (center for religious and cross -cultural studies). miles, r. e., snow, c. c., meyer, a. d., & coleman, h. j. (2003). organizational strategy, structure, and process. stanford business books. https://doi.org/10.2307/257544 mubarok, h. (2019). history of advocasy of religious pluralism: case study of ancestral religion advocasy in indonesia. dialog: jurnal penelitian dan kajian keagamaan , 42(2), 134–145. https://jurnaldialog.kem enag. go.id/index.ph p/dialog/article/view/329 mutaqin, a. (2013). spiritualitas agama lokal (studi ajaran sunda wiwitan aliran madrais di cigugur kuningan jawabarat). al-adyan: jurnal studi lintas agama, 8(1), 89–102. https://doi.org/https://doi.org/10.24042/ajsla.v8i1.528 setiawan, i. (2013). menembus batas-batas agama : konstruksi damai di susuru [universitas gadjah mada]. http://etd.repository.ugm.ac.id/home/detail_penc ari an/63387 suhaenah, e., rohaeni, a. j., & listiani, w. (2017). rekontruksi pikukuh tilu dalam manajemen babari t pada upacara serentaun cigugur kuningan. panggung: jurnal seni budaya, 27(2), 168–176. https://doi.org/http://dx.doi.org/10.26742/panggung.v27i2.258 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.v35i 2.15 waluyajati, r. s. r. (2017). agama djawa sunda (ads). religious: jurnal studi agama-agama dan lintas budaya, 1, 103–109. https://doi.org/https://doi.org/10.15575/rjsalb.v1i2.1389 wiardi, di. (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 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. 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. 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 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. 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 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 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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(2008). kamus besar bahasa indonesia. pusat bahasa. 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 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. (2010). kerangka landasan untuk pembelajaran, pengajaran, dan asesmen. yogyakarta: pustaka pelajar, 300(300), 0. ay, k. m., mansi, k. m., al-taieb, m. h. a., ermeley, z. m., bayyat, m. m., & aburjai, t. (2018). bodilykinesthetic intelligence in relation to swimming performance skills according to gender and swimming course level among physical education students. sports medicine journal/medicina sportivâ, 14(2). chatib, m. (2012). sekolah anak-anak juara: berbasis kecerdasan jamak dan pendidikan berkeadilan. kaifa. fadhli, m., & utami, p. s. (2018). the correlation between watching television and bodilykinesthetic intelligence of 6 years old children. indonesian journal of early childhood education studies, 7(2), 106–110. gardner, h. e. (2011). frames of mind: the theory of multiple intelligences. hachette uk. koçak, ç. v. (2019). the relationship between attitude towards sports and bodily-kinesthetic intelligence in university students of sport science. physical education of students, 23(3), 147–154. kristanto, p. (2009). cara jitu bikin seru di sekolah minggu. jakarta: gloria grafa. laely, k., & yudi, d. (2018). the impact of hopscotch game towards the growth of kinesthetic intelligence on 3-4 year old children. early childhood research journal (ecrj), 1(1), 21–28. muhammad, a. (2013). bimbingan orang sakit dan pengurusan jenazah. alqaprin jatinangor. omar, h. (2011). perencanaan pengajaran berdasarkan pendekatan sistem. bumi aksara. pebruanti, l., & munadi, s. (2015). peningkatan motivasi dan hasil belajar pada mata pelajaran pemograman dasar menggunakan modul di smkn 2 sumbawa. jurnal pendidikan vokasi, 5(3), 365–376. raja, f. u. (2018). comparing traditional teaching method and experiential teaching method using experimental research. journal of education and educational development, 5(2), 276–288. reid, g. (2009). memotivasi siswa di kelas: gagasan dan strategi. jakarta: indeks. suddjana, n. (2005). penilaian hasil proses belajar mengajar bandung remaja rosdakarya. sugiyono. (2019). metode penelitian kuantitatif kualitatif dan r&d (sutopo (ed.)). alfabeta. 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). 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. 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: 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 cross-disciplinary collaborative research is needed so that it results in an integration of knowledge between hadith and science-technology. this research is expected to be useful for muslim scientists for integrated research between 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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 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. (1983). al-qitāl fī al-islām ahkāmuhu wa tasyrī’ātuhu (2nd ed.). riyad: maktabah madinah. az-zarqāni, m. a. a.-a. (2010). manāhil al-‘irfān fī ‘ulūm al-qur’ān (3rd ed.). cairo: dar as-salam. az-zuhaili, w. (1998). at-tafsîr al-munîr fi al-‘aqîdah wa asy-syarî’ah wa al-manhaj. damaskus: dar al-fikr. fâris, a. al-h. a. i., & faris, i. z. i. (2013). mu'jam maqayis al-lughah. turath for solutions. 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) │ 71 hanafi, m. m. (2013). moderasi islam: menangkal radikalisasi berbasis agama. jakarta: ikatan alumni al-azhar mesir cabang-indonesia. junaidy, a. b. (2018). perang yang benar dalam islam. al-daulah: jurnal hukum dan perundangan islam, 8(02), 486–512. makhmudah, s. 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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. 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. 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). patriarchy and women s subordination: a theoretical analysis. arts faculty journal, 1–18. waughray, a. (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. 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. 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 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 │ 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