Hamzah Fansuri is an archipelago Sufism figure who wrote many works. These works are in the field of mind and his message of Sufism. Perahu poem is one of his monumnetal works. It contains the teachings of philosophical Sufism. However, the concept and substance of the poem is not widely known in the public. Hamzah Fansuri in perahu poem used many symbols. The dakwa symbols used in the perahu poem is "perahu" as the symbol of Salik (a person toward Allah) by explaining the parts of "Perahu" as an allusion steps or musyāhadah stages. The symbols are the symbols of Allah seekers, the journey symbol toward Allah. The dakwah orientation of Hamzah Fansuri is to form a perfect human who survived in the world and the hereafter by carrying the Shari'ah, preparations for life in the grave and always adhered to the monotheism sentence (la ilaha illa Allahu).

The Government of Aceh form Qanun No. 14 of 2003 on Klalwat (seclusion) by Regulation No. 5 of 2000 on the implementation of Shari'ah. In the regulation stated that the Islamic Sharia Qanun No. 14 of 2003 on Seclusion / Impropriety, defined as "the act of seclusion between two people mukallaf or more of the opposite sex who is not mahram or without marriage. Based on the research conducted through the application of Qanun No. 14 of 2003 approach on khlawat (sordid) has brought some changes in the social order of Aceh Besar. The fundamental change can be seen from the reducing of adultery level in society. It means that the implementation of the Qanun No. 14 of 2003 on Khalwat in Aceh Besar effective.

This paper examines the relevance of the discipline teacher certification in motivating teachers to implement the learning performance. The learning process has not been able to produce an excellent student as the results of the discipline teachers during the conducting the teaching-learning. The important factor to motivate the teachers is by getting a good through the certification program. Through teacher certification is expected to improve discipline and motivate teachers to have a good lesson plan and improve the quality of teaching-learning at schools. Besides, through certification program, the teachers are better prepared to implement appropriate disciplinary learning lesson plan that has been established at the beginning of the school year. While other important activities, that the teachers are hoped to be able to carry out the learning evaluation at formal education units consistently through the assessment of daily tests, assignments, mid-term and semester examination. The evaluation activity must also be conducted regularly and sustainably in order to improve the quality of teaching in schools. These totally have been conducted well by the certified teacher to manage the class profesional ly in each school.

Mosque-based economic empowerment aims to increase the independence and well-being in which the mosque is expected to meet the financial needs independently and it is instrumental in creating a prosperous society. Economic empowerment of local communities is not limited to business - of producing goods and services but also includes training and mentoring, financing or access to capital and market access. This study examines the potential of mosque in the city of Banda Aceh and also provides an overview of the opportunities and challenges in the community empowerment such as: (i) human resources, (ii) institutional capacity (iii) social integrity (iv) SME business climate and surrounding environment and (v) stakeholders support.

This article discusses educational science based on Mafatihul Tafsir perspective, al-Rāzī work. The book of Mafātiḥ al-Ghayb contains the theory about Islamic science and has its relevance to the modern science. In the view of Al-Rāzī, modern science and Islamic science has a strong correlation, and even both were born on the same outlook of oneness. Islamic history has proven that the Qur'an was separated from science and Muslim turned to backward. Great scholars of Islam during al-Rāzī agreed that all science disciplines either existing or none, old or new, which is controlled by the Muslims or not, everything should lead to the unity of Allah. If not, the science of human contrary to the common sense, and contrary to the Qur'an or Hadith where it must be rejected its truth.

Education is an interaction activity between teachers and students in a classroom learning. Harmonious interaction between teachers and students greatly affect the success of learning. But in reality, the issue of today's educational interaction is less attention of the education stakeholder. The evidence is that some educators develop bad relationship with the students as being arrogant and violent means in resolving problems in the classroom. These conditions depreciate the relation between the teacher and the students in or outside the class that it is not surprising some students attack the teachers. In fact, the problem of educational interaction is not a new problem in educational world. Al-Ghazali is an Islamic education leaders who concentrated on the issue since the 5th century H. This article aims at examining a depth theory of al-Ghazali on educational interaction in a number of work related to education. This research is library research through ccontent analysis to find its relevance to the world of Islamic education at the moment. The results show that Al-Ghazali has a major contribution in developing the concept of educational interaction in Islamic education. The concept of Al-Ghazali can be reference in overcoming the problems of educational interaction nowadays through an approach which is in line with the the latest developments.

This research was conducted at International Elementary School Bunga Matahari,Banda Aceh for its homogeneity, both tribes, nations and religions. This diversity is interesting to have a further study in order to know the process of tolerance guiding in multicultural education. The results of the study show that there are some tasāmuh (tolerance) attitudes in multicultural education as mutual helps, mutual respects, mutual communications, mutual care, not to blame others, not to be selfish and inclusive. The tolerance attitudes which have been conducting at International Elementary School Bunga Matahari,Banda Aceh is in accord with the Islamic education system, but in the teaching of religious education for non-Muslims, not in accordance with the perspective of Islamic the education, the learning process is still discriminatory. The leading factors in supporting the tolerance implementation in multicultural education at National Elementary Bunga Matahari, Banda Aceh are dialogue, egalitarianism, impartiality, the 1945 Constitution, Article 29, 2nd paragraph, multicultural education which contains the values of pluralism and tolerance attitudes towards diversity. The inhibiting factors in developing tolerance attitudes are exclusiveness, learning model which tends to be dogmatic, religion is directed into not free variable, the solution of developing tolerance is that the educational implementation should be oriented on the value that will provide pressure point on how students see, understand, and face the diversity of life in multicultural education.

Character education is a necessity across the area, time and age. Character education is absolutely necessary not only in school, but also at home and in other social environments. It was prioritized since the past, present and future. Even today the students in character education is no longer for an early childhood but also adult and even the elderly age. Therefore character education should be designed and implemented systematically and simultaneously to help the students understand the human behavioral values which are associated with someoneself, fellow human beings, the environment and his or her Lord. Character education can be reached through three stages, namely socialization of the introduction, internalization, application in life.

Today the entrance and exit of illegal goods in a country is often the case, including Indonesia. This is contrary to the customs law No. 17 of 2006, as amendments to the law No. 10 of 1995. If the imported goods do not meet the requisite as stipulated in the customs law, the goods are said as illegal goods. Genesis in the field to the treatment of illegal goods destroyed by burning, or by enterning in the warehouse with a long time which causes demage to the goods, and then destroyed. Problems and purposes of this study is to know how the market effect that occurs when the entry of illegal goods in a market's mechanism, and to know the benefit of the concept being taught in Islam to the treatment of illegal goods are allowed substance. In this study the authors used a case study method with a qualitative research approach. The result showed that there was no market effects occur very losers against the entry of illegal goods, because not so much to get in or not completed recorded by authorities. Therefore, by looking at the fact that the authorities to the treatment of illegal goods such as illegal onions and sugar to put in a warehouse with a long time and then destroyed, or directly burn it, so that's way is the redundant, because there are still other ways that are benefit of it, such as submitting to Baitul Mal if the owner did not take care. So, Baitul Mal became a guardian on illegal goods and the results are given to requiring people's as contained in the Qanun No. 10 of 2007 on the Baitul Mal and fatwa's MPU (Ulama's Consultative Assembly), to sell at a cheaper price than the market price if the buyers are less able or it's free to them, or with the market price if the buyers are general public.

Secularization of science and technology with religious values have been wrapped so neatly by the nature of Western thoughts which is then transmitted to the various facets of life including general education. Secular science claim to be objective, value-free, and free of other interests, including religion. Even science has been positioned as a replacement for the position of Allah’s revelation (Qur'an) as a hint of modern life. Islam considers rational sciences are supporting the implementation of worship that are mahdah. Islam considers that the source of knowledge is a revelation, a revelation further demands that humans use ratio for the development of the verses kauniyah and 'am. The results show that Al-Attas view that science is the result of engineering and development ratio. Basic resource (nas) does not see the dualism between secular science with hereafter science, but the results of ijtihad is man who produce various schools and understand the science that led to varying perspectives. Secularism, atheism and others led to the development of science adapted to the mindset of developers. At-Attas view that science serves to carry out the obligations both to Allah and to mankind is mandatory required and held as well, and vice versa. Various development science and science must be in a way or means to carry out worship.

The agreement terms of polygamy in positive law, namely the Marriage Law No. 1 of 1974, Government Regulation No. 9 of 1975, and Compilation of Islamic Law (KHI), is burdensome for men who wish to practice polygamy. Consequently, many men practice polygamy secretly without the approval of the first wife. This study uses qualitative approach. The research result shows that the terms of polygamy in Syafi'īyyah school is capable to bear a living wives and families. The husband is obliged to bear a living either wives or inner birth. According to Syafi'īyyah school no approval requirement for polygamous wives. According to Marriage Law No. 1 of 1974, Government Regulation No. 9 of 1975, and Compilation of Islamic Law (KHI), polygamy should be done without having to seek prior approval to the wife before. If the requisite approvals wife approached with istislahiyah method, it appears that the approval of the wife may be considered as a reason to permit polygamy on the grounds is included in a portion of maqasid syar’iyyah that maintain religion, intellect, lineage, honor and property.

This study discusses the cash waqf according to Syāfi‘iyah school and the Fatwaaccording to the Indonesian Ulema Council (MUI). The problem questions that wantto be answered through this research are related to the notion of waqf in the viewSyāfi‘iyah and MUI, cash waqf law in perspective and rationale Syāfi‘iyah againstfatwa MUI and the cash endowments, as well as the understandingof cash waqfarguments. From this study, it is found that the MUI fatwa stipulates that charitablemoney is permissible or legal, while Syāfi‘iyah assumed that it is illegitimate. MUIunderlying consideration in the opinion of Ḥanafī schools that allow endowmentsdirhams and dinars on the basis of istiḥsān bi al-'urf. Furthermore, according to theprinciple syafi'iyah waqf object is to be the principal eternal object or substance(baqā' 'aynih), which is not destroyed after use. Whereas money can be destroyedlike food.

Mohammad Natsir was one of the da’wa figure where his thoughts covered various fields. He was the founder DDII (Dewan Da'wah Islamiyah Indonesia) who was assessed consistently carried out the Islamic da’wa until the end of his life. As the result of his struggle, related to the vision and mission of the center of DDII, DDII Aceh should not be much different from that set by the center. But in reality, when it is seen through the aspect of the activities being carried out have not been fully applied by Aceh DDII. The result of this study shows that the struggle of Mohammad Natsir as well as the extension of the center management is related to the vision and the mission developed by the Aceh Provincial DDII is not different from that being set by the center. Similarly, the majority of programs are set by Aceh DDII has much in common with the da’wa activities that had been carried out by Mohammad Natsir when leading DDII, namely to conducted promoting and routine qur’anic recitation, building mosques, hampering the effort to silt the creed as well as other programs aimed at improving the Islamic da’wa quality. However, the performance of Aceh DDII is still seemed less productive due to the involvement of management which some still focus on less da’wa activities. In addition, the Aceh DDII is lack of operational funds in carrying out various activities which bring about some programs have been delayed, or even failure in its implementation.

This article attempts to explain and describe real condition of ‘ulūm al-Qur’ān teaching within Islamic Higher Education Institute in Indonesia. Some findings of the research show that the discipline sould be re-mapped and revitalized in order to maintain and keep the Islamic scientific tradition which has deep Islamic rooted but it the same time open to adopt new methods of Quranic exegesis from other as long as has been Islamized so that compliant and in line with the Islamic values and Islamic religious tradition.

Since the downfall of Soeharto’s New Order regime in 1999, Indonesia political orientation drastically changed. President Baharuddin Jusuf (BJ) Habibie enacted number of laws that changed the face of Indonesian politics from authoritarianism to democracy. One of the laws was Law No. 22 of 1999 on Regional government, which was amended by Law No. 32 of 2004 on Regional Government. The law brought Indonesia from centralism politics to fully decentralism. All individuals and groups, mainly marginalized Muslim groups during the New Order regime, have taken the best of the shift to force the implementation of Syaria law in Indonesia by advocating the enactment of numbers of Syariat inspired regional regulations (Perda berbasis Syariat) in tens of provinces. The Perda soon became controversial and triggered debate among Muslims themselves. Even some worried if the Perda would change Indonesian constitution and ideology from secular to Islamic one. Using qualitative approach and analyzing Indonesian political preference at national-wide, this article argues that the Perda would not affect Indonesian constitution and ideology. Even large number of Indonesians likely accept the development of the Perda as part of development of democracy in Indonesia.

Islamic reform however which be conducted at the moment, should be started through education as education is the key to open the door of modernization. Therefore, the thinkers of Islamic education, Islamic education needs to rethink both retrospective and prospective. Retrospective is about the changes of educational form in the past. While the prospective is about the changing of the educational process in the future, namely the idea and Islamic education reform programs which have the link roots to modernization thought and Islamic civilization as a whole. It has relationship and link to reformation (tajdid) that is to revive the Islamic faith. It is the basis of belief that reform movements remain a legitimate part of the original and the description of Islam at the stage of the history.

A set of rules about gratification is a novelty within society and perceived to collide with the cultural of giving in the Islamic society in Indonesia. This study is aimed to explore the meaning of gratification from the perspective of positive law in Indonesia, and the boundaries of gratification, which is interdicted by the laws. This study used the normative method which analyzes the positive law in Indonesia regulating the gratification. The result of this study shows that gratification in the positive law and Islamic law perspective has a wide meaning including each tribute for Civil Servant or State Apparatus. According to Indonesia law, gratification could be either positive or negative. Gratification which is allowed by the laws is a gift with a pure tension of the recipient to the Civil Servant or State Apparatus without expecting to achieve anything in return. In contrary, gratification which is not allowed by the laws is a gift for the Civil Servant or State Apparatus because of their position in that employment and the purpose of it is not related to their duty or order. Based on Islamic law perspective, gratification is forbidden by nas al-Qur’an and hadith. Substantially, the rule of positive law in Indonesia which forbids the gratification practices has fit with the aim of Islamic law. In positive law in Indonesia, however, there is still gratification allowed that leads to the fraudulence. Instead, in Islamic law all kinds of gratifications for the State Apparatus and the Civil Servant are forbidden in order to ensure all the ways of fraudulences are closed off.

Ābid al-Jābirī was an influential figure during his time. His thoughts was delivered through his works which was able to arise the Muslim awareness. This study discusses the ideas of Muhammad Ābid al-Jābirī and what are the affects of his thinking concept. This study is library research with the philosophy historical as an indicator tracing on the problems being discussed. The results show that Ābid al- Jābirī thoughts trying to deconstruct the historical facts happened within the Arab nation. The deconstruction process is analyzed through the Islamic epistemological approach. Although there are some problems were not been resolved by al-Jābirī, but the discourses being lifted could be respond and give new works that continue to discuss relates to the Arab nation criticism historical. His thoughts are also very significant as the efforts to establish the Aceh contemporary civilization.

The obligation on charity and explanation of the law has been emphasized since the days of Mecca,the strongest opinion in the second year Hijr. However, the occurrence of major changes in the world that followed the revolution of science, technology, political and economic structure, made the concept of wealth and poverty is changing dramatically in which legal paradigm is no longer sufficient to carry out the teachings of charity in society. Hence, it is needed the criticism and evaluation of understanding and perception of charity, both on theoretical concepts and operational concepts, as well as implementation and application models. This study discuss the criticism to rebuild the whole concept of charity, comprehensive and precise with a variety of related concepts, including the concept of property and ownership, economy and fairness in various dimensions.

Penelitian ini bertujuan untuk mengetahui kontribusi Ibn ‘Āsyūr dalam pengembangan maqāsid al-syarī‘ah. Penelitian ini menggunakan metode normatif. Hasil penelitian menunjukkan bahwa kontribusi Ibnu ‘Āsyūr terhadap maqāsid al-syari‘ah dibagi menjadi tiga kategori, yaitu: menetapkan legalitas hukum al-maqāsid; merumuskan urgensi penerapan maqāsid al-syari‘ah dalam menetapkan suatu hukum; serta membagi kepada maqāṣid al-‘A̅ mmah, dan maqāṣid al-Kha̅ shshah. Pertama adalah mengenai legalitas hukum al-Maqa̅ṣid, bahwa Allah Swt sebagai sang pemilik syari’at mustahil untuk menurunkan syari’at kepada manusia tanpa diiringi dengan tujuan dan hikmah mulia. Hal ini dijelaskan dalam ayat-ayat al-Qur’an yang mengisyaratkan akan hal tersebut, seperti tersebut dalam QS. al-Dukhan: 38-39, al-Mu’minun: 115, al-Hadid: 25, Ali Imran: 19. Dalam pembahasan mengenai maqāṣid al-‘A̅ mmah, Ibnu ‘A̅ syu̅ r menegaskan posisi penting universalitas dalam seluk beluk syari’at. Menurutnya, universalitas merupakan salah satu karakter unik syari’at Islam, yaitu dapat menyesuaikan dengan masa perkembangan zaman. Adapun konsep dari maqāṣid al-‘āmmah adalah jalb al-maṣa̅ liḥ, wa dar’ al-mafa̅ sid dan taysīr wa raf’ al-ḥarj. Dalam hal ini ia merumuskan empat kerangka epistemologinya terhadap al-maqa̅ṣid, yaitu: fitrah, toleransi (al-ṣama̅ḥah), persamaan (al-musa̅ wah), kebebasan (al-ḥurriyyah). Dalam pembahasan mengenai maqāṣid al-kha̅ṣṣah, Ibnu ‘A̅ syu̅ r menerapkan aplikasi dari kaedah-kaedah maqāṣid al-‘āmmah. Bentuk aplikatif ini tertuang pada berbagai aspek, misalnya dalam ibadah, muamalat, dan lain-lain.