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"Place matters," geographers are fond of saying. And it seems this sentiment is more and more embraced by scholars in other disciplines. The current outpour of writing in Middle East studies that draws on geographic themes goes a long way toward showing how "spatial form can alter the future course of the very histories which have produced it." At the same time, geography in Middle East studies is at risk of being provincialized over the long term, instead of taken seriously as a source for new approaches to studying the region. For the so-called spatial turn to endure, it must be transformed from a vague thematic concern to a more self-conscious analytical perspective, one that reveals the many competing visions and practices that constitute space. More reflection on the purposes, limits, and politics of thinking geographically in research on the Middle East is required.

In geography, "Landscape and Memory" studies focus on the politicized relationship between place and history, referring to this as the "politics of memory." These studies frequently over-privilege two specific foci: nationalism and formal institutions, a focus which excludes the ways that history is contested through place in cases where formal institutions like the state are comparatively "weak." Drawing on Practice Theory, this project attempts show how actors attempt to structure history and the social world in the absence or shadow of institutions like the state through acts of narrative place-making. Focusing on the "Hariri Mosque" in Beirut, Lebanon, I argue that political elites from the Hariri family and Future Movement have used this mosque to tell a story about Lebanon that reproduces sectarianism as the primary category of division by which social life is understood in Lebanon.

ABSTRAKLingkungan hidup merupakan tempat tinggal semua makhluk hidup yang harus dijaga dan dilestarikan. Kurangnya kepedulian masyarakat dalam melestarikan alam dapat menyebabkan pencemaran lingkungan dan banyaknya sampah berserakan. Hadirnya bank sampah menjadi salah satu upaya guna mewujudkan lingkungan yang bersih, asri dan sehat. Dalam sistem operasionalnya, bank sampah menerapkan nilai-nilai pada maqashid syariah yang kemudian diwujudkan melalui green economy pada bank sampah. Tujuan dari studi ini adalah untuk menganalisa nilai maqashid syariah sekaligus green economy yang terkandung pada Bank Sampah Induk Surabaya. Penelitian ini menggunakan metode kualitatif deskriptif dengan strategi studi kasus guna memberikan gambaran detail terkait sistem operasional pada Bank Sampah Induk Surabaya. Hasil penelitian ini menunjukkan adanya penerapan nilai maqashid syariah pada sistem operasional Bank Sampah Induk Surabaya melalui ketetapan, pengadaan kegiatan, dan peraturan yang ditetapkan serta mewujudkan 10 prinsip pada konsep green economy yang sekaligus mendukung tiga program pada Sustainable Development Goals (SDGs). Bersesuaian dengan ulasan sebelumnya mulai dari tujuan, metode penelitian dan hasil maka saran yang relevan dengan studi adalah perlu perhatian khusus bagi pengelolaan Bank Sampah Induk Surabaya agar penerapan nilai maqashid syariahnya lebih dioptimalkan sehingga mampu memberikan manfaat lebih banyak bagi masyarakat selain aspek ekonomi.Kata Kunci: Bank Sampah, Maqashid Syariah, Green Economy, Sustainable Development Goals (SDGs). ABSTRACTThe living environment is a home for all living things that should be protected and preserved. Lack of environmental awareness can cause environmental pollution and waste problems. The presence of waste banks becomes an attempt to create a clean, beautiful, and healthy environment. In its operational system, waste banks apply the values of maqashid sharia that is called green economy. The purpose of this study was to analyze the values of maqashid sharia and green economy which were applied by the Central Waste Bank of Surabaya. This study used a descriptive qualitative method with a case study strategy to provide a detailed description of the operating system at the Central Waste Bank of Surabaya. The results showed that the application of maqashid sharia values in the Central Waste Bank of Surabaya was applied through stipulations, procurement activities, and established regulations as well as realizing 10 principles in the green economy program concepts which also supported three programs in the Sustainable Development Goals (SDGs). According to the findings of this study, the relevant suggestion is that the management of the Central Waste Bank of Surabaya requires special attention so that the application of maqashid sharia values can be optimal. The optimization of maqashid sharia values will benefit the community, not limited to the economic aspect.Keywords: Waste Bank, Maqashid Sharia, Green Economy, Sustainable Development Goals (SDGs).REFERENCESAlfarisyi, A. T., & Fauzi, R. M. Q. (2020). Peran pemberdayaan bank sampah dalam Islam (Studi kasus pada bank sampah induk Surabaya). Jurnal Ekonomi Syariah Teori dan Terapan, 6(3), 541. https://doi.org/10.20473/vol6iss20193pp541-554Antasari, D. W. (2020). Implementasi green economy terhadap pembangunan berkelanjutan di kota Kediri. Jurnal Ekonomi Pembangunan STIE Muhammadiyah Palopo, 5(2), 80–88. https://doi.org/10.35906/jep01.v5i2.402Arifah, S. R., & Zaki, I. (2020). 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Service quality and corporate image to the customer loyalty of BPRS Baktimakmur Indah Sepanjang Sidoarjo. Al-Mashrafiyah: Jurnal Ekonomi, Keuangan Dan Perbankan Syariah, 5(1), 1–14. https://doi.org/10.24252/al-mashrafiyah.v5i1.20022Novita, A. & Prasetyo, A. (2019). Implementasi komponen maqashid syariah terhadap kesejahteraan pada karyawan yayasan Nurul Hayat Surabaya. Jurnal Ekonomi Syariah Teori dan Terapan, 6(3), 428–445.Nugrahani, F. (2014). Metode penelitian kualitatif. Solo: Cakra Books.Prastyo, D., Purnomo, A. B., & Rahayaan, T. I. (2017). Pelaksanaan program bank sampah dalam sistem pengelolahan sampah di desa Jogodalu Kecamatan Benjeng Kabupaten Gresik. Penamas Adi Buana, 01(1), 7–12.Restuningdiah, N., Nagari, P. M., Jati, F. D., & Azzardina, A. (2021). Literasi bank sampah dan asuransi sampah sebagai upaya peningkatan kesejahteraan masyarakat. Jurnal Inovasi Hasil Pengabdian Masyarakat, 4(1), 144–152. https://doi.org/10.33474/jipemas.v4i1.9140Sahroni, O., & Karim, A. A. (2015). Maqashid bisnis & keuangan Islam: Sintesis fikih dan ekonomi. Jakarta: PT. Raja Grafindo Persada.Setiawan, E., & Fitria, S. E. (2016). Analysis of ecopreneur motivation to achieve green economy in the region district of Bandung (Study case bank sampah bersinar). E-Proceeding of Management, 3(3), 2828–2833.Silviana, U. A., & Kaukab, M. E. (2021). Peran dan fungsi bank sampah dalam peningkatan perekonomian masyarakat di desa Jembangan Kabupaten Banjarnegara. Journal of Community Service and Empowerment, 2(1), 25–37.Soediro, A., & Meutia, I. (2018). Maqasid sharia as a performance framework for Islamic financial institutions. Jurnal Akuntansi Multiparadigma, 9(1), 70–86.Sugiyono. (2012). Metode penelitian kuantitatif, kualitatif, dan kombinasi; mixed methods. Bandung: CV. Alfabeta.Syarifudin, Nurlailah, & Yudha, A. T. R. C. (2020). The allocation of tabarru' fund underwriting surplus of iplan sharia product in PT. Asuransi Jiwa Generali Indonesia. Jurnal Ekonomi Syariah Teori dan Terapan, 7(9), 1804. https://doi.org/10.20473/vol7iss20209pp1804-1817Syarifudin, Sidarta, A. L., & Firdiansyah, F. A. (2021). Sharia investment literation by sharia insurance agents on unit-linked products. Indonesian Interdisciplinary Journal of Sharia Economics (IIJSE), 4(1), 105–122. https://doi.org/10.31538/iijse.v4i1.1377Wibowo, Y. G., & Izzuddin, A. (2021). Integrasi pengolahan sampah metode 3r dengan bank sampah di SMA. Jurnal Pengabdian Masyarakat Manage, 2(1), 19–23.Widyaningsih, N., Tjiptoherijanto, P., Widanarko, S., & Seda, F. S. (2015). Linkage model between sustainable consumption and household waste management. Procedia Environmental Sciences, 28(SustaiN 2014), 195–203. https://doi.org/10.1016/j.proenv.2015.07.026Wijayanti, D. R., & Suryani, S. (2015). Waste bank as community-based environmental governance: A lesson learned from Surabaya. 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Text in Deutsch-Arabisch. - - Muslimische Flüchtlinge, die in Deutschland ankommen, betreten eine neue Welt. Auch der scheinbar vertraute eigene Glaube hat in Deutschland eine ganz andere Färbung und ist in eine völlig andere Gesellschaft eingebunden als die gewohnte. Was bedeutet Muslim sein in Deutschland? Mouhanad Khorchide, dessen Konzept eines Islams der Barmherzigkeit in Deutschland und weit darüber hinaus für Aufsehen gesorgt hat, bietet hierzu eine Handreichung. Neben grundsätzlichen Fragen nach dem Stellenwert des Islams, der Rolle Gottes und des Propheten werden auch Fragen nach der Vereinbarkeit des Islams mit den Grundwerten in Deutschland beantwortet oder dem Miteinander der verschiedenen Religionen. - Ein unentbehrliches Buch in Fragen der Integration

Mediation as an alternative dispute resolution has its advantages. However, behind the advantages of dispute resolution, it is inversely proportional to the data on the success of mediation in Indonesia which is very low. Based on statistical data from the Semarang Religious Court during 2015-2019, less than 3% of mediations were successful. However, the data on the success of mediation in Indonesia contradicts that of Turkey. During 2017, more than 80% of cases were successfully resolved through mediation. Based on this data, it is necessary to compare the implementation of mediation between Indonesia and Turkey. This research is included in normative juridical research with a qualitative comparative approach. The results of this study indicate that there are similarities and differences in the implementation of mediation between Indonesia and Turkey. The equation lies in the terms of the mediator, the number of mediators and the place. The difference lies in regulation, mediation time, disputes that must be mediated, mediation implementation, mediator title, mediation fees, mediator audit, mediator membership fees and the strength of the peace deed

This study is an effort to create a new paradigm about the global pandemic by analyzing nash or the texts of the Quran, Hadith, Atsar, and the statements of early Islamic scholars. The content analysis methods used in interpreting the Quran, the criticism of Hadith and Atsar, and the historical studies in early Islam have found that Thâ'ûn is the global name for a pandemic that has hit the Islamic world. The advances in science and technology have visualized today's Thâ'ûn into the classification of names, types, and variants, but it is still globally accumulated as Thâ'ûn. The management of Thâ'ûn since the early Islamic period in the form of orders, directions, policies, and implementations has also been accommodated by the current generation, other countries, and governments with some modifications. This study also discovers that the major incidents that cause death have significantly and greatly affected the new normal order in humanity and social and Islamic law.