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Jihad to establish a Khilāfah state has again become a viral issue studied and discussed by scholars, academics, politicians and activists. Consequently, there is a tendency to consider the political system as one of the pillars of religion. The tendency to consider the Khilāfah as a legitimate form of government and guarantee the application of sharia law post the Prophet period. This is a trend that has never been known by religion and ijtihad of previous Muslims even almost causing division and destruction in many countries. This article is aimed to analyze the interpretation of verse of jihad and khilafah in university students' point of view. It was because that students in universities have an important and strategic role in warding off the dangers of radicalism and intolerance that develop in society. Students are expected to be the important pillar to reduce the development of radicalism. University of Darussalam Gontor (UNIDA Gontor) as a boarding school with the motto of the fountain of wisdom, is expected to be able to overcome radicalism and extremism in terms of khilāfah and jihad. This study used quaitative method to gain the data.This study revealed that UNIDA Gontor students had understood the meaning of khilafah and jihad properly and correctly only some deficiencies such as references.it was not only about tolerant or in accordance with the manhaj ahlu sunnah wal jama'ah and moderate washatiyah mazhab. It stated that the khilāfah is impossible to stand again, and the need for correct references in understanding the khilāfah and jihad.

Cultural diversity is one of the global issue underlined by UN. Indonesia known as a very rich country has more than 300 ethnic cultures. One of them is Islamic architecture and cities that spread in the North Coast of Java. In the span of 6 centuries, we can still witness the existence of these works as living heritage that saves tangible and intangible culture. The role of the community is very significant which are take care, plan and develop for the next generation. However, the changes that have occurred are caused by urbanization, and the shift in the political and economic map poses a threat to the sustainability of this legacy. The purpose of writing this article is to provide views on the importance of an approach to the process of preserving living cultural heritage by involving community participation in order to maintain the sustainability of cultural heritage. The locus in the North Coast of Java is based on the consideration that the cities in this region inherit the distinctive Islamic culture of the Coastal Java and its dynamics. The digital-legacy approach combines the use of information technology in this case is Web GIS for archiving artifact data. Meanwhile, the living heritage approach encourages community participation to play an active role with stakeholders on an ongoing basis in the preservation of artifacts. Kudus Kulon is an interesting and unique case with the Gusjigang community who have cared for Omah Joglo Pencu for almost three centuries. Architectural sustainability – Muslim cities include historical and cultural sustainability, function, and maintenance

The Covid-19 pandemic, which occurred in line with the massive transformation of digital media, was a significant moment that enabled diverse Islamic preachers to use media to advance their own interests. However, little has been discussed regarding the religious responses to the COVID-19 performed by Ahlus Sunnah community members or those who are not inclined to participate in radical activities. By analyzing two important Ahlus Sunnah figures, Gus Baha and Abdus Somad, this article focuses on the group's COVID-19 views on social media, which represents their motives, perspectives, strategies, and theological views to encourage Muslims to have certain mindsets on the virus. Given that Abdul Somad Official account around $1400- 21,700 per month with 950 thousand subscribers and Gus Baha Official account around $5-75 with 500 thousand subscribers, this article investigates their religious/ theological perspectives on COVID-19 and the extent to which they represent religious moderate viewpoints as the solution of the COVID-19. It argues that their YouTube or Facebook channels have enabled the birth of religious moderate arguments on COVID-19 rooted in the Ahlus Sunnah movement. Unlike well-established scientific perspectives on Covid-19 that spread out through official government channels or television, Gus Baha and Abdus Somad's viewpoints have been relatively independent from medical networks, but highly dependent on Ahlus Sunnah movements. With a high number of offline and online followers, it demonstrates the potential of their status as religious influencers on COVID-19 based on Ahlus Sunnah viewpoints in Indonesia.

Environmental issues have become a topic in today's global economy. InIndonesia, complaints about cases of environmental damage received by theMinistry of Environment and Forestry have increased from year to year, so thereis a need for accountability for environmental sustainability which can be statedin the form of disclosures regarding company operational activities that have animpact on the environment. This study aims to analyze the related factors thatcan influence a company to make environmental disclosures. This research is aliterature review on Environmental Disclosure which is based on 20 empiricalstudies from national and international journals. The research data wasobtained through internet searches regarding Environmental Disclosure articlespublished in 2014 – 2021. The results of this study are that there are 31dependent variables studied in 2014 – 2021, for the most studied variables arefirm size, leverage and environmental performance variables. Dependentvariables that have a positive and significant effect on environmental disclosure:Board size, proportion of non-executive directors, foreign ownership, mediacoverage, earnings management, independent audit, auditor type, listing age.Dependent variables that have no effect on environmental disclosure:Proportion of Muslim directors, female directors, gender diversity, governmentownership structure, institutional ownership structure, block holder ownership,public ownership structure, company age, corporate governance perceptionindex, stock exchange listing, audit committee, Industry Type. Dependentvariables that do not have a negative effect on environmental disclosure: boardgender, liquidity, . Dependent variables that still have different results in severalarticles: Board of commissioners size, company size, audit committee size,proportion of independent commissioners, leverage, profitability, managerialownership , Educational background of the commissioner president, Boardmeetings, Environmental Performance.

This research is entitled the implementation of the ethics of buying and selling transactions in Islam at traditional markets in Watampone, with indicators of Islamic ethics, namely not reducing the scale or measurement, not containing elements of fraud, no coercion,khiyar, do not take perjury and prohibition on hoarding. This study aims to answer the problem of how the knowledge of sellers and buyers about the ethics of buying and selling transactions in traditional markets in Watampone and how to apply the ethics of buying and selling transactions in Islam in traditional markets in Watampone. This research is a qualitative field study using a sociological normative economic and theological approach. The results showed; First, both sellers and buyers are mostly aware of the ethics of buying and selling transactions in traditional markets, especially in the Watampone area. Second, Islamic ethics in buying and selling transactions at traditional markets in the Watampone area have not been fully implemented, because there is still fraud or fraud in transactions. Research implication: Local government and related parties are expected to play an active role in providing counseling and supervision to sellers in traditional markets about the importance of ethics in transactions, so that the seller's knowledge of Islamic ethics in buying and selling transactions can be improved. In addition, as Muslims, after knowing about ethics in transactions, it is better if sellers and buyers can apply ethics in buying and selling transactions in accordance with Islamic law, especially in traditional markets, so that transactions are carried out not only for profit, but still get blessings. Keyword: Local Market; Ethic, Transaction; Fiqh Muamalah

Fazlur Rahman is a thinker of Islamic neo-modernism who wants to actualize the teachings of Islam in a unified and solid framework, where one aspect and the other are interrelated. Through this approach, he wants the Qur'an to be understood in an integral and total way, so that things that are considered contradictory no longer exist. This effort is his obsession so that humans can capture the messages of the Qur'an holistically. Departing from his concern for the global problems facing Muslims, he offers a solution that is grounded in the differences between normative Islam and historical Islam. From this distinction, Fazlur Rahman conducted a comprehensive reconstruction of Islamic scholarship. The reconstruction he did refers to the original and definite Islam. For this reason, he suggested that the Qur'an as the main source of Islam needs to be interpreted as a whole and not to interpret it fragmentarism (paragraph verses), namely an interpretation that is able to understand the Qur'an as a whole, so that the theological, legal, political aspects and ethics in the teachings of the Qur'an into a unified whole. Fazlur Rahman argues that the purpose of the Qur'an is to establish an ethical and egalitarian society. So, Islamic society is formed because of Islamic ideology. The ideal condition of the Islamic social order is "which calls for good and prevents evil". This is in order to realize the implementation of politics based on Islamic ideology which cannot be separated from the Qur'an and Sunnah.

Se suele decir que las escuelas de pensamiento islámico clásico han influenciado a los estados musulmanes en lo que respecta al derecho contemporáneo en general, y a las medidas legislativas referentes al derecho de familia en particular. Sin embargo, ¿cómo se refleja este hecho en el ordenamiento jurídico vigente en Argelia? El derecho argelino, ¿ha conseguido trasladar estos fundamentos islámicos en su derecho positivo actual? Para dar respuesta a esa pregunta, el presente artículo estudiará desde una perspectiva de derecho comparado la institución matrimonial de acuerdo con los principios coránicos del fiqh clásico en contraposición con el moderno código de familia argelino. Las especificidades que se analizarán aquí se basan en los siguientes elementos: la dote, el matrimonio entre parientes, el matrimonio por poderes, el matrimonio interreligioso, la poligamia y, finalmente, los derechos y deberes dentro del ámbito conyugal. ; It is often said that classical schools of thought have influenced Muslim states with regard to contemporary legislation. And this influence is more visible in matters regarding family law. However, have Algerians succeeded in enforcing Quranic principles through their current legislation? Bearing in mind such question, this paper will study the institution of marriage according to Quranic and classical fiqh principles as opposed to those present in modern Algerian family code. We will be analysing the following elements: dowry, marriage between relatives, marriage by proxy, interreligious marriage, polygamy and, finally, marital rights and duties in both Quranic and Algerian family code regulations.

The subject of halal slaughtering is one of the most widely discussed issues of animal cruelty and animal welfare in the public sphere. The discrepancy in understanding the contemporary and religious laws pertaining to animal slaughtering does not fully publicize to Islamic and Muslim majority countries especially with respect to interpreting the use of stunning in animals. The electrical stunning is the cheapest, easiest, safest, and most suitable method for slaughtering that is widespread and developed. However, stunning on head of poultry before being slaughtered is a controversial aspect among the Islamic sects due to regulations of the European Union and some other countries. The current review highlights the instructions of halal slaughtering, legal legislation, and the effect of this global practice on poultry welfare and the quality of produced meat. ; Ubój halal jest jednym z szerzej dyskutowanych w przestrzeni publicznej zagadnień dotyczących okrucieństwa wobec zwierząt i dobrostanu zwierząt. W krajach islamskich i w krajach o większości muzułmańskiej rozbieżności w interpretowaniu współczesnego prawa stanowionego i prawa religijnego dotyczącego uboju zwierząt nie są dostrzegane, szczególnie w odniesieniu do interpretacji zapisów dotyczących ogłuszania zwierząt. Ogłuszanie elektryczne jest najtańszą, najprostszą, najbezpieczniejszą i najodpowiedniejszą metodą uboju, która została opracowana i jest szeroko rozpowszechniona. Jednakże ogłuszanie drobiu przez porażenie głowy ptaka przed ubojem budzi wśród sekt islamskich kontrowersje ze względu na regulacje Unii Europejskiej i niektórych innych krajów. W niniejszym opracowaniu zwrócono uwagę na instrukcje dokonywania uboju halal, odpowiednie ustawodawstwo oraz wpływ tej szeroko stosowanej praktyki na dobrostan drobiu i jakość produkowanego mięsa.

The new coronavirus came to Norway along with vacationers returning from Italy and Austria in February 2020. In less than a month, the demographic profile of the individuals infected by the virus changed from the privileged to the less privileged and from people born in Norway to immigrants from certain mostly Muslimmajority countries. This article presents how The Islamic Council of Norway (ICN) produced and distributed information material about the coronavirus in the early phase of the pandemic in Norway. Further, it examines how the ICN's informational material reflects particular ideas about the social role of religious organizations. The empirical material analyzed in the article stems from media reports, government press releases, and information material published online; the analysis is inspired by Niklas Luhmann's theory of society. The results show dedifferentiation occurring as the ICN linked religion to politics and health as well as how the ICN links the Norwegian national public with a transnational Muslim public. Thus, this article shows how different ideas of the religious and the secular as well as of the national and the transnational coexist in Norway. The discussion relates this to theories about the social role of religion and religious organizations, focusing particularly on the concept of religious organizations as public spaces. The article contributes to a metatheoretical reflection on religious social practice. It also employs and tests alternative theoretical understandings of integration and social cohesion. The results are relevant for practitioners and analysts of religious social practice in modern, secular, and diverse social contexts. ; publishedVersion

The number of Muslims in Indonesia reaches 85% of the total population of 270 million, but the progress of the Islamic economics in the country is stagnant. This is evidenced by the sharia banking assets, which only reach 5% and never increase every year. Therefore, it is necessary to investigate the primary obstacles hindering the development of sharia banking, from the perspective of sharia banking per se, and not from the society, as was the case in most previous studies. Besides, this study offers a strategy through a combination of Ibn Khaldun's ashabiyyah and social construction theory of Peter L. Berger and Thomas Luckmann to strengthen the public perception toward sharia banking. The method used to reveal the obstacles is a field survey method in the form of an obstacle's questionnaire with optional answers, which were distributed to several Islamic banks as samples, and then the most selected answers are calculated. Meanwhile, to find a strategic solution, it is necessary to review the literature using a philosophical approach. The results of a questionnaire that was distributed to several Islamic banks indicate three primary obstacles: low level of public awareness about the use of sharia banking (80 %), low level of public understanding and knowledge on sharia banking products (60 %), and low level of government support for sharia banking (40 %). Meanwhile, the theoretical application of asabiyyah theory with the help of the social construction theory can be used to strengthen public perceptions of Islamic banking through a three-stage process: externalization, objectivation and internalization.

Based on international public policy as an extension of national sovereignty, governments with authoritarian deviations are reforming their constitutions, criminal laws, etc. with the aim of preserving the inalienable values of their States and the Christian roots of their societies (traditional marriage and family model). For this purpose, basing on the vertical conception of SDG 16 (in which the areas of peace and justice are subordinated to the area of strong institutions), they seek to strengthen the state by gradually annulling its "disintegrating factors": Muslim immigrants and refugees, members of the LGBTI community, leftist politicians, independent journalists and the EU itself (values, legislation and its incipient public policy). The research analyzes this problem affecting the family and its rights. ; Con base en el orden público internacional como expresión de la soberanía nacional, gobiernos con desviaciones autoritarias están realizando reformas constitucionales, penales, etc. con el propósito de preservar los valores inalienables de sus Estados y las raíces cristianas de sus sociedades (modelo de matrimonio y familia tradicional). Para eso, con base en la concepción vertical del ODS 16 (en que los ámbitos paz y justicia se supeditan al ámbito instituciones sólidas), buscan fortalecer el Estado mediante la gradual anulación de sus "factores de desintegración": inmigrantes y refugiados musulmanes, miembros de la comunidad LGBTI, políticos de izquierda, periodistas independientes y la propia UE (valores, legislación y su incipiente orden público). La investigación analiza este problema que afecta a la familia y sus derechos.

The rise of different strands of political Islam in Africa, Asia, and the Middle East since the 1970s and the lack of a robust political alternative during the Arab Spring have paved the way for the widespread issuance of 'accusations of unbelief' (takfīri 'fatwas'), i.e. pronouncements of unbelief against individuals, groups of people or even institutions by Islamist movements. These fatwas fit into the broader context of radical Islamist ideologies spread by systematic hate propaganda and together form a deadly combination amounting to instigation to murder. A need to address this particular form of incitement, together with the spread of terrorist ideology in general, has arisen in states with large Muslim populations in order to protect the essential human rights impacted by such speech and to fulfil the obligations imposed by UN Security Council Resolutions. Tunisia has chosen a head-on approach to addressing this problem by criminalising accusations of takfīr and incitement to religious hatred and loathing as terrorist offences. Such an approach can be seen as an encroachment upon the right to freedom of expression, yet it has to be balanced against states' positive obligations in protecting essential competing human rights. Drawing on the jurisprudence of the Human Rights Committee of the ICCPR and the African Commission of the ACHPR as well as literature in the field of human rights, this paper demonstrates the interrelation between the right to life, freedom from fear, security of the person and the right to dignity and their violation through unfettered takfīrism.

The purpose of this study is to review the deradicalization strategy in religion through strengthening the understanding of Pancasila in the context of Islamic Education at Islamic boarding madrasahs in Central Java. This study involved Madrasah-Pesantren/Madrasahs-Islamic Boarding schools (MP) in the North Coast (Pantura) Region of Central Java, including Madrasah Aliyah (MA) al-Wathoniyah Semarang, MA Qudsiyyah Kudus, MA al-Hidayah Kudus, MA al-Hidayat Lasem Rembang, and MA al-Anwar Sarang Rembang. By employing a qualitative approach through interview and observation data collection methods, this study revealed that the government of the Republic of Indonesia's religious deradicalization program requires support from Islamic boarding schools. One of them is the conceptual support that makes the program effective, referring to deradicalization through Islamic Education (PAI). This deradicalization process is carried out through strengthening Pancasila values integrated through PAI. It is based on the style of radicalism, especially among Muslims who question the national principle's validity of Pancasila in the name of Islam. Pancasila is considered a secular ideology and even kafir because it did not depart from God's revelation. Indeed, this judgment is baseless because the first principle is Belief in the Almighty God, reflecting the value of tawhid. With the existence of tawhid in Pancasila, this national principle is religious in nature, even comprising tawhid. This religious dimension introduction is carried out through Islamic Education in Madrasah-Pesantren (MP) to protect students (santri) and students from the radicalism virus.

This article examines how COVID-19 Pandemic to be a moment for Islamist group in radicalizing the communities. In many studies have explained that Islam Defend Movement 212 as the biggest moment for Islamism arising. Post 212 movement there was no significance issue to trigger the society. Therefore COVID 19 Pandemic to be islamism consolidation that actually has been fragmented. This reserach used netnography method where the researcher make digital world to be a field of research. Data was collected by observing communities in Facebook groups managed and commented on by the Jambi community. Data was also obtained by collecting online news in Jambi Province. In addition, to add data, the researcher conducted in-depth interviews with 10 informants. Then the reseracher interpreted the symbols, images, and communication patterns that took place in the Facebook group and online media. Furthermore, the data is displayed, analyzed and concluded with the stages carried out in netnographic research. Research findings that COVID 19 Pandemic was capitalised for "anti China" issues and to be a tool to criticise Joko Widodo government because his policy about social distancing has been limited Muslim rituals out of home. The research analysis that COVID 19 Pandemic has been a significance momentum to nurture and to consolidate Islamist group who have experienced at least the issues and the stage for taking action and preserving the views of Islamism. This article discusses that the COVID-19 Pandemic as a curriculum for internalizing Islamism will become a social capital to realize the ideological agendas of radical groups.

Social media is an electronic media, which is used to participate, share, and create content in the form of blogs, social networks, forums, virtual worlds, and other forms. On social media people are free to interact and interact. For those who care about the limits of the Shari'a, they will obey the Shari'a rules. For those who do not, then the rules of the Shari'a will be hit. Lately, social media has become increasingly out of control, even at the stage of being biased into plunging a person into the devil's strong trap. Why not, social media (social media) which should be used as a vehicle to strengthen ties of friendship, share experiences and news that is enlightening and soothing, is actually being used massively to spread false news to launch attacks on other parties. From the point of view of religious law, every Muslim who interacts through social media is prohibited or prohibited from producing, distributing and making accessible content/information that is not true to the public, hoaxes, backbiting, slander, namimah, disgrace, bullying, hate speech, and other things. other similar matters relating personally to other people and the general public. Meanwhile, from the point of view of Islamic ethics, social media can be used as a means to establish friendship, disseminate information, da'wah, education, recreation, and for positive activities in the fields of religion, politics, economy, and social and culture. Therefore Islam also teaches ethics in social media. Interacting through social media must be done without violating religious provisions and statutory provisions.