THE SPIRITUAL INTELLIGENCE IN INTERPRETING THE RELIGIOUS DAYS COMMEMORATION BY CROSS-RELIGIOUS OF MALAY SOCIETY IN THE EDUCATIONAL INSTITUTION

This study aims to describe the form of the religious day celebrations of Malay society across religions and the meaning of commemorating them in educational institutions. This field research uses a qualitative research approach with data collection through in-depth interviews, participant level observation and documentation. The results of the study describe that the form of religious day commemoration activities in SMPN 2 Arut Selatan are grouped into two, namely: commemoration of religious days which are commemorated based on certain moments, for instance are maulid of the Prophet Muhammad, Isra Mi'raj, and celebrations to welcome the Islamic New Year (Islam), Christmas and Easter (Christian Protestant and Catholic); and routine religious activities, for example is prayer with each of the followers of interfaith religions. Furthermore, the meanings of the religious days celebration are grouped into three views, trere are; as the obligation/ necessity of the learning process, empirical religion and individual's religion; as a culture / habit that becomes a system at school; as a requirement for the implementation of religious practices; and as a culture related to the commemoration of religious days.

HISTORISITAS, SETTING SOSIAL, POLITIK, DAN KAKAKTER HUKUM ISLAM DI KALIMANTAN SELATAN

Since Islam was accepted as the official religion of the Banjar kingdom, since then Islamic law also influenced the system of social norms and state administration. In its history, the existence of Islamic law has experienced ups and downs that are strongly influenced by social and political factors that occur in the South Kalimantan region. The role of the ulama, especially Sheikh Muhammad Arsyad al-Banjari along with his descendants contributed greatly in shaping the contextual and localistic character of Islamic law. Which in some cases was different from what had been formulated by earlier jurists.

PARADIGMA DAN ALIENASI KONSEP MASLAHAT AL-TUFI SEBAGAI LEGALITAS SUMBER SYARIAH

This article discusses how al-Tufi's views on maslahat are the supremacy of the sharia law. This research uses library research method with the primary data source of this research is the book Sharh al-Arba'in al-Nawawi Mulhiq al-Maslahah fi al-Tashri 'al-Islami, and Sharh Mukhtasar al-Raudah, which is al-Tūfi. The findings of this study are that the maslahat in the view of al-Tufi is all the reason for delivering goodness both in the field of worship and mu'amalah as well as all efforts to realize the maqasid al-shari'ah. The concept of maslahatnya is based not only on the mind, but also based on nas}, both the Qur'an and Hadith and ijmak. The priority priorities with the takhsis method and the town referred to as al-Tufi only apply to naskah-nascans rather than the qat'i nas. Furthermore, the priority of al-Tufi's maslahat only applies to the field of mua'malah and which is attributed to him, not to the field of worship and to which it is attributed to the last cause given to the law and ijmak.

ANALYSIS OF ISLAMIC CONSUMPTION ETHICS CRITICAL TOWARD CAUSES OF CORONA VIRUS IN WUHAN, CHINA

The last few days, the world was shocked by the appearance of a coronavirus outbreak that attacked China's plains. According to CNN Indonesia in February 2020, 42,500 people reported being infected with the coronavirus worldwide, 947 people died from the virus that triggered this respiratory disorder, and 25,000 were treated. This virus is known to originate from Hubei Province, precisely the city of Wuhan. Therefore, an assumption links the phenomenon of the emergence of the coronavirus with the habits of the Wuhan community that likes to consume wild animals, such as bats. So the purpose of writing this article is to find out how to analyze Islam and scholars' ethical consumption about eating bats. This research is library research with a descriptive approach, namely by describing and critically analyzing the coronavirus's causes according to Islamic consumption ethics and the scholars. Data collection methods use documentation, various articles and books. Then analyzed using content analysis, critical analysis and data analysis methods deductively, inductively and comparatively. The results of this research are there are five ethics of Islamic consumption, namely monotheism, balance, responsibility, free will and the prohibition of being royal (isrāf) and must consume ḥalāl animals and provide benefits not bring danger to human life. The scholars disagree in determining the law of consumption of bats, Shāfi’ī and Ḥambalī declare ḥarām, Mālikī declared makrūh and not until ḥarām, but not something that can be consumed, while Ḥanafī disagreed, some declare ḥalāl and some who argue not ḥalāl

THE URGENCY OF CADRE EDUCATION SYSTEM AT DARUNNAJAH CIPINING ISLAMIC BOARDING SCHOOL

The orientation of Darunnajah Cipining Islamic Boarding School cadre program is to give birth to the best/selected human group, becoming a core force or backbone to defend, support and advance the Darunnajah Cipining Islamic Boarding School called Asḥāb al-Najāh. The results of the regeneration process are cadres who have integrity, loyalty, are dedicated, moveable, capable, reliable and militant to realize the ideals of the pesantren and maintain the sustainability of the institution until the Day of Judgment. In the cadre system research at Darunnajah Cipining Islamic Boarding School, using a qualitative approach based on the philosophy of phenomenology, through deep appreciation. The qualitative method tries to understand and interpret the meaning of an event of human behavior interaction in a particular situation according to the researcher’s perspective. This approach is directed at the background and the whole individual and does not isolate individuals or institutions into variables or hypotheses, but sees it as part of a whole. The results of this study are the cadre education system at Darunnajah Cipining Islamic Boarding School, which since its establishment has implemented a 16-year compulsory education for cadres, and forges its cadres through education, both formal and direct life practice activities, through training and assignments. Cadre formation in Darunnajah Cipining Islamic Boarding School as a cycle that continues to spin with gradations with several stages. Cadre education is an investment in knowledge, skills and attitudes towards students

PENGGUNAAN BAHASA MANDARIN SEBAGAI MEDIUM DAKWAH DALAM NGO DI MALAYSIA

The use of Mandarin language in Dakwah is remotely practiced by Malaysians. This is because majority of Malaysians especially Muslims are more comfortable using their native language which is Malay language and English as communication language used with mad’u from various backgrounds of religion and language. In fact, there are some more likey to practice dakwah and islah amongs only Muslims. Thus, this study is about a few dakwah movements in Malaysia that using Mandarin as communication language in dakwah movements. The research methodology used is qualitative from documented or written sourceS. The findings show that Mandarin language is an appropriate and relevant medium in dakwah communication because the number of Chinese people in Malaysia is also more than the Indians. The implication of the study found that there are two aspects the using of Mandarin language in Dakwah which are as preparation to preacher or daie to deal with Chinese mad’u; Mandarin as a dakwah communication language in facing Chinese mad’u through their organized activities and programs.

KEDUDUKAN PERKAWINAN BEDA AGAMA DAN PERKAWINAN CAMPURAN DI INDONESIA

There are two categories of mixed marriages in Indonesia, namely mixed marriages between religions / different religions and mixed marriages across countries / different nationalities. This research method using descriptive-analytical method. The conclusions are: Mixed marriages carried out in Indonesia refer to the applicable marriage laws in Indonesia. In order to carry out mixed marriages between Indonesian citizens and citizens of other countries, in general the requirements for marriage as regulated in the marriage law must first be met; Mixed marriages across countries, namely marriages made by Indonesian citizens with foreign citizens are allowed and legalized / recognized by the State, as long as all the terms and conditions regulated by the laws of the respective countries of origin of the bride and groom are fulfilled and there is no prohibition for both of them to carry out wedding; and Islamic Law and Indonesian Positive Law allow marriage between two people of different nationalities, but prohibit mixed marriages due to religious differences and do not obtain legal legality.