This study examines Muhammadiyah's readiness in education for the challenges of the society 5.0 era. Technology, Information, and Communication Technologies (ICT) are growing with the urgency of society 5.0 in education based on technology. It is significant to the modern education of Muhammadiyah, which has a progressive education spirit. The method used in this study is a literature review of various references to analyze the relevant data. As a result of the study, Muhammadiyah tried to develop a prophetic civilization, and the concepts of khaira ummah and baldah thayyibah as the recognition and expectations of the people and the nation toward Muhammadiyah, Muhammadiyah intellectuals synergized the potential resources in education. They strengthened religious-social movements as a driving force for the struggle by the spirit inherited by KH Ahmad Dahlan. In this spirit, Muhammadiyah intellectuals challenge and construe society 5.0 based on human-centered. Muhammadiyah education in this era tries to improve educational facilities for digital-based learning in Muhammadiyah schools or madrasas; able to improve teacher human resources to innovate in digital-based learning both online and offline; able to apply humanist learning with the main characteristics of respecting the opinions of others, respecting, and communicating correctly.

This article analyzes the Indonesian people's scientific and religious understanding during the Covid-19 pandemic. It is a crucial topic to discuss because some religious people in Indonesia resist the government policies restricting worship. Based on the analysis, the results obtained include an excessive understanding of religion that will make people increasingly distrustful of reality, so they avoid the scientific explanation. The article also explains that religion is the primary factor in building community perspectives in Indonesia. Nevertheless, science and religion have contributed and should be integrated to solve the pro-blems during the Covid-19 pandemic.

Waqf is an alternative for Muslims to donate their endowment for a charitable purpose. This endowment is also usually purposed to build or develop mosques, madrasas, Islamic boarding schools (pesantren), and other Islamic institutions. From the business perspective of Islamic boarding schools, it can mean a capital asset or something that can be used for productive or valuable purposes. The research examines the concept of optimizing waqf in pesantren and analyzes the implementation of management waqf on the Basmalah franchises (Kopontren Basmalah Sidogiri). This article is based on a field study that used a descriptive-analytical approach. The paper concludes that the optimization of waqf on the Basmalah franchise uses the concept of productive waqf. Kopontren Basmalah, based on an Islamic sharia cooperative, accommodates members and investors collectively to develop waqf assets. The management of the Kopontren Sidogiri also facilitates the new branch of the Basmalah store by accommodating various aqad in a profit-sharing system.

Today science and technology are considered to be more prominent than others. Religion is believed to be a guide for life, but in modern life, religion is considered an obstacle to the progress of human civilization. Therefore, this article discusses the suspicion that religion delays the process of modernity, especially modern technology, and questions whether religion is the controller for humans to lead their lives. At the same time, the article examines rationality in taking over reli-giosity in modern life. The result of this study is that religion is not an obstacle to the development of modernity because religion provides space for rationality and encourages the development of science in the modern era. Thus, religion contributes significance and cannot be substituted by anything guiding humans in everyday life. This study concludes that religion makes humans have moral and human values

Hidup berdampingan antar-pemeluk agama yang berbeda dalam masyarakat Indonesia merupakan suatu keniscayaan. Artikel ini mengungkap peran kaum ibu-ibu dalam kerukunan antar umat beragama di Desa Sukoreno, Umbulsari, Jember, Jawa Timur. Dalam penelitian partisipatoris ini peneliti secara intensif berinteraksi aktif dengan berbagai pihak baik secara individu maupun secara kelompok, terutama pada kelompok pengajian ibu-ibu di lokasi tersebut. Hasil penelitian ini menunjukkan bahwa kaum ibu-ibu dalam kelompok pengajian memiliki peran yang berpengaruh terhadap kerukunan antar umat beragama di desa tersebut. Hal ini dibuktikan dengan kegiatan-kegiatan yang mereka lakukan dalam mengelola keragaman dan menjaga kerukunan di antara mereka di masyarakat. Living in harmony between people of different religions in Indonesian society is an inevitability. This article reveals the contribution of women in inter-religious harmony in Sukoreno Village, Umbulsari, Jember, East Java. In this participatory research, the researcher interacts intensively with various communities both individually and in groups, especially in the recitation group for mothers in the village. The results of this study indicate that the mothers in the study group have an influential contribution to inter-religious harmony in the village. It can be seen from the activities of the recitation group for mothers in managing diversity and maintaining harmony among them in society.

Al-Qur’an merupakan kitab terakhir yang diturunkan oleh Allah kepada Nabi Muhammad untuk umatnya sebagai mukjizat terbesar bagi sang Nabi, pedoman bagi manusia. Al-Qur’an diturunkan oleh Allah Swt. sebagai petunjuk bagi manusia. Kehadirannya dijelaskan dalam al-Qur’an untuk memberi putusan dan jalan keluar terbaik bagi problem-problem kehidupan manusia. Inilah fungsi pertama kehadirannya sebagai upaya mewujudkan kehidupan manusia yang jauh lebih baik di dunia maupun di akhirat nanti. Penafsiran al-Qur’an senantiasa mengalami perkembangan seiring berjalannya waktu. Satu ayat al-Qur’an bahkan bisa memiliki berbagai makna penafsiran berdasarkan para mufassir. Salah satu metode penelitian yang berkembang saat ini adalah grounded theory atau grounded research, yang menekankan penemuan teori dari data hasil observasi empirik di lapangan dengan metode induktif (menemukan teori dari sejumlah data). The Qur’an is the last book that was revealed by Allah to the Prophet Muhammad for his people as the greatest miracle for the Prophet, the guide for mankind. The Qur’an was revealed by Allah as a guide for humans. Its presence is described in the Qur’an to provide the best decisions and solutions for the problems of human life. This is the first function of its presence as an effort to create a better human life in this world and in the hereafter. The interpretation of the Qur’an continues to develop over time. One verse of the Qur’an can even have various interpretative meanings based on the commentators. One of the research methods currently developing is grounded theory or grounded research, where it emphasizes theoretical findings from empirical observational data in the field using the inductive method (finding theory from a number of data).

Perlindungan hukum memberikan pengayoman kepada hak asasi manusia yang dirugikan orang lain. Perlindungan tersebut diberikan kepada masyarakat agar mereka dapat menikmati semua hak-hak yang diberikan oleh aparat penegak hukum. Terkait perlindungan hukum terhadap hak keperdataan seorang anak luar kawin, dalam hal ini anak luar kawin belum mendapatkan kejelasannya di dalamnya atau belum mendapatkan kepastian hukum yang mengikat bagi anak luar kawin, bahwa anak yang lahir di luar perkawinan yang sah, tidak dapat diakui. Ketentuan hukum perdata ini terkesan diskriminatif sehingga membuat anak tersebut tidak mendapatkan perlindungan hukum yang bersifat yuridis. Namun, hak keperdataan anak di luar kawin setelah Peraturan Mahkamah Konstitusi Nomor 46/PUU-VIII/2010 mengalami banyak perubahan. Dengan dibolehkannya pembuktian berdasarkan kemampuan teknologi terhadap ayah biologis si anak, maka anak luar kawin dapat memperoleh nasab dari ayah biologis si anak hingga keluarga ayah biologisnya. Legal protection is to provide protection to human rights that have been harmed by others and protection is given to the community in the order they can enjoy all the rights granted by law enforcement officers. Regarding the legal protection of the civil rights of an out-of-wedlock child, in this case, the outside child has not received the clarity in it or has not received legal certainty that is binding for the newly married child, a child who is born outside of a legal marriage, so the child cannot be recognized. Civil law provisions related to the absence of recognition for children born outside of legal marriages seem discriminatory and children do not get the juridical legal protection. However, the civil rights of children outside of marriage after the Constitutional Court decision Number 46 / PUU-VIII / 2010 underwent many changes. By allowing proof based on the technological capabilities of the biological father of the child, the illegitimate child can get the lineage from the biological father of the child to the family of the biological father.

Pada Juli 2021, bulan milad MUI yang ke-47, menjadi refleksi capaian peran MUI dalam masyarakat. Setidaknya, MUI memiliki dua kerja penting. Pertama, MUI sebagai pembawa aspirasi dan pelayan umat (khadim al-ummah). Kedua, MUI sebagai mitra pemerintah (shadiq al-hukumah). Dalam menjalankan keduanya, fatwa sebagai keluaran MUIsangat bermanfaat dalam perkembangan hukum Islam di Indonesia. Fatwa yang dihasilkan oleh MUI seperti fatwa tentang hukum keluarga menuju kebutuhan legislasi hukum Islam dalam tatanan sistem hukum Indonesia yang terdapat dalam Undang-undangNomor 1 Tahun 1974 pada Perkawinan. Sampai kini, tidak kurang dari 15 fatwa yang berkaitan tentang masalah keluarga seperti perkawinan campuran, prosedur pernikahan, pengucapan sighat ta'lik talak pada waktu upacara akad nikah, perkawinan beda agama, kedudukan anak hasil zina, dan lain-lain, termasuk juga rancangan undang pada Hukum Peradilan Agama; dan RUU Hukum Materiil Peradilan Agama Bidang Perkawinan. On July 2021, MUI's 47^th anniversary month, is a reflection of the achievements of MUI's role in society. At least, MUI has two important tasks. First, MUI as a carrier of aspirations and a servant of the people (khadim al-ummah). Second, MUI as a partner of the government (shadiq al-hukumah). In carrying out both, the fatwa as the output of the MUI is very useful in the development of Islamic law in Indonesia. The fatwa produced by the MUI is like a fatwa on family law towards the need for Islamic law legislation in the order of the Indonesian legal system contained in Law Number 1 of 1974 on Marriage. Until now, no less than 15 fatwas related to family issues such as mixed marriages, marriage procedures, the pronunciation of sighat ta'lik talak at the time of the marriage ceremony, interfaith marriages, the position of children resulting from adultery, and others, including the draft law. On Religious Court Law; and the draft of the Material Law of the Religious Courts on Marriage.

Artikel ini membincangkan sejarah masuknya Islam ke Melayu seperti yang dicatatkan oleh Hamka dalam Sejarah Umat Islam dan Dari Perbendaharaan Lama. Dalam penelitiannya tentang sejarah perkembangan Islam di Nusantara, Hamka tuntas mempertahankan kenyataan bahwa Islam masuk ke Nusantara pada abad ke-7 M dari Arab, dan menolak tesis yang menyatakan Islam disebarkan pada kurun abad ke-13 dari Gujarat. Hal ini, menurutnya, dibuktikan dengan sumber-sumber sejarah yang signifikan bahwa Islam telah ada di Melayu pada awal abad ke-7. Kajian ini menganalisis pemikiran Hamka tersebut tentang perkembangan sejarah awal Islam di Melayu melalui karyanya, dan membandingkannya dengan analisis Muhammad Naquib al-Attas dalam buku Islam dalam Sejarah dan Kebudayaan Melayu. This paper discusses the emergence and spread of Islam in the Malay Archipelago as articulated and brought forth by Hamka in Sejarah Umat Islam. In his significant analysis of the history of Islam in the Malay Archipelago, Hamka established the fact that Islam comes to this region in the 7^th CE from Arab, and refuted the claims that it was spread later in 13^th CE from Gujarat. This was reinforced with significant historical facts that evidently pointed out that Islam had been established in the Malay world early in 7^th CE. This paper will analyze Hamka’s thoughts on early Islam in the Malay Archipelago and compared it with the works of Muhammad Naquib al-Attas in Islam dalam Sejarah dan Kebudayaan Melayu (Islam in Malay History and Culture).

Abd al-Karim ibn Ibrahim ibn Abd al-Karim bin Khalifah bin Ahmad bin Mahmud al-Jilli (1365–1428 M) terkenal dengan teori sufistiknya tentang insan kamil (manusia sempurna). Penelitian ini bertujuan untuk memaparkan secara terperinci pemikiran tasawuf falsafi al-Jilli mengenai konsep insan kamil. Adapun metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan jenis penelitian library research (studi kepustakaan). Hasil penelitian ini adalah bahwa menurut pemikiran tasawuf-falsafi ‘Abdul Karim al-Jilli, manusia dapat berpotensi menjadi insan kamil dengan cara memaksimalkan potensi ruhhiyah atau spiritualnya. Abd al-Karim ibn Ibrahim ibn Abd al-Karim bin Khalifah bin Ahmad bin Mahmud al-Jilli (1365 – 1428 AD) is famous for his Sufistic theory of insan kamil (perfect man). This study aims to describe in detail about Al-Jilli's philosophical Sufism and how his famous thoughts regarding the concept of insan kamil. The method used in this research is a qualitative method with the type of research library research (library study). The results of this study explain that regarding the Sufism-philosophy concept of 'Abdul Karim al-Jilli, humans could be the perfect man (Insan Kamil) by maximizing their potential spirituality.