This is exploratory and constructionist research since it focuses on the Rambu Solo tradition and the social dynamics of the Toraja ethnic community in Lare-Lare Village. The problems proposed include how the Rambu Solo procession takes place and the way this tradition affects the social dynamics of the Toraja ethnic community. This research is qualitative since it uses a phenomenological approach. Data were collected through observation, interview, and documentation techniques. The results showed that, First, the procession of the Rambu Solo death traditional ceremony in Lare-Lare Village passes through several stages including the pre-implementation, implementation, and the post-implementation. In the pre-implementation, the Toraja ethnic community forms a committee and prepares Lakkian with Lantang as a resting place for guests. A Rante (funeral) procession is carried out in the middle of the tongkonan traditional house, including Ma'tudan Mebalun (decorating the corpse like a bride), Ma'rato (decorating the coffin), Ma'papengkalaoAlang (lowering the corpse into the barn to be buried), Ma'palao/Ma'pasonglo (delivering the corpse from the tongkonan to the burial area called Lakkian), traditional art performances of Ma'pasilaga Tedong and Ma'Badong (fighting buffalo), and Ma'tinggoroTedong (slaughtering buffalo) at the implementation stage. In the post-implementation, the committee is disbanded and the ceremonial facilities are dismantled followed by the Ma'pakendek Tanduk Tedong tradition (raising a buffalo horn to the front of the tongkonan). This buffalo horn ornament symbolizes the economic capacity of the owner. Second, the implementation of Rambu Solo causes positive and negative impacts on the Toraja ethnic community since it has experienced a shift in social elements. The positive impact of implementing this traditional ceremony is to become a unifier between distant families and to develop cultural elements outside the home. Meanwhile, the negative impact is the potential for eroding kinship ties due to problems of family economic resilience dealing with the Rambu Solo tradition.

This article aims to analyze the position of the Accountant profession and the hadith of anathema for usury transaction actors. Accountants as prefetions will be indispensable in trasaksi, there is even an order there is a profession that records transactions in the Quran. However, it will be a problem when the transaction is a usury transaction. In the hadith, the Messenger of Allah circumcised the author of usury transactions. In this case it is an accountant. This article is a hadith study that uses a maudūī (thematic) approach. The article finds that there are scholarly disagreements with the profession. There are those who absolutely forbid and there are those who allow on condition that they are allowed on the condition that they try to eliminate the awarid al-muktasabah (a barrier that can be attempted to be removed) namely the inability to detect usury by studying all related elements in usury transactions.

This paper examines one application of the muqaran technique in Saifuddin and Wardani's readings of the archipelago. This approach compares interpretations and commentators. This research is of the literature review variety. While the employed methodologies and approaches are the muqaran (comparison) method and the interpretation approach. This article indicates that the muqaran approach comprises comparisons of verses with verses containing comparable editorials, comparisons of verses with hadiths that are suggested to be contradictory, and comparisons of mufassir leaders' viewpoints. On the other hand, the comparison method's components depend on the comparison pattern employed. The area of opinion comparison between mufassir figures is expansive. Similarities and differences exist between the comparative technique and the methods employed or utilized in the text. However, the verse grouping and mapping of mufassir viewpoints are distinct

This research aims to analyze the use of the 'urf method in determining the safar limit as the area of debate among textualist and contextualist scholars. The problems proposed include (1) what are the opinion differences in terms of the nisab safar limit and (2) the use of the 'urf method in safar and its fiqh rules. This is library research by examining classical literature (turāś) that become monumental works of scholars. The results showed that the prevailing custom accommodated as 'urf is used as a method of discovering Islamic law. This method originated from the habits and understanding of a community group. 'Urf is implemented as a source of Islamic law when it fulfills strict requirements. Therefore, it is used as a method that can solve the problem but the Prophet Muhammad in several hadiths never explicitly stated the nisab safar. This is because it allows the 'urf to be used as one of the perspectives in determining the nisab safar as described by Ibn Taimiyah and Ibn Hazm. The method is expected to be a solution for Muslims living in the technology era and life sophistication.

This research aims to comprehensively analyze the scholars' perspectives regarding the donation practice through e-commerce. The problems proposed include (1) how alms donation practice appears in e-commerce, (2) what is the form of the practice, and (3) what are the perspectives of contemporary scholars on this practice. This research is descriptive qualitative since it uses the library method. Data were collected through juridical, normative (syar'i), and sociological. The results showed that the alms donation practice through e-commerce is legal and there is no argument for prohibiting it. Several scholars recommend people not be familiar with this practice because it contains gharar and syubhat. Moreover, direct alms donation is more advisable since it is a noble deed where people unintentionally obtain the reward of friendship. This research implies that everyone is expected not to doubt the alms donation practice through e-commerce. Additionally, the government is expected to further support this practice.

At the end of the year 2020, social media was in an uproar over the addition of the jihad narrative to the call to prayer, which included an invitation to jihad. Certain elements of a small portion of the Muslim population exhaled the issue. This study aims to examine the position of the call to prayer in Islamic law and the evaluation of Islamic law regarding the call to jihad in the form of the call to prayer. This type of research employs a normative methodology. In the form of the addition of the call to prayer narration, primary data sources were acquired from a variety of social media posts pertaining to challenges requiring jihad. Additional primary sources acquired from books and periodicals. The results of this study indicate that the call to prayer has been a part of Islamic law from the time of the Prophet Muhammad PBUH, serving as a reminder and a call to congregational prayer. The call for jihad in the form of the call to prayer is not included as the call to prayer, may not be called as a call to prayer, and is called during prayer times and in a location that can cause people to panic, as the call for jihad in the form of the call to prayer has never been carried out and exemplified by the Messenger of Allah. By adding a narration to the call to prayer, Muslims should not be inflamed by jihad appeals. However, one cannot overlook the phenomena of the call to jihad that has gone viral because to the actions of specific individuals. Obviously, the government and related bureaucracy wish to take resolute measures so as not to disrupt public order as a consequence.

For the people of Indonesia, religious plurality and a pluralistic society have become the most pressing concerns. The language and thought of religion and multiculturalism are constantly complex, as is the management of diversity, because religious diversity can create either conflict or discord, depending on how we view the meaning of religious pluralism and diversity. If the multiplicity of religions is regarded as a threat and it is conceivable for tension and conflict between religions to arise, then pluralism will be the most crucial factor for the Indonesian people to invest in. In contrast, the reality of social inferiority would contribute to the spread of tolerance and concord, as well as the orthodoxy practiced by the populace. The relationship between religions in Indonesia today exhibits a positive effect on harmony. It is vital to bolster the concept of pluralism in the education of religious principles. From the standpoint of religion, the author examines the concept of pluralistic education. This is qualitative research. Observation, in-depth interviews, document studies, source evaluation, and information validation were employed as data-gathering instruments. While the obtained data were analyzed using a descriptive approach, which consisted of observing the phenomena that occur, displaying and reducing data, and then mapping the problem and drawing broad conclusions, the data were obtained by observing the phenomena that occur, displaying and reducing data, and then mapping the problem and drawing broad conclusions. As demonstrated by this study's findings for schools with religious names, Islamic, Catholic, Christian, Hindu, and Buddhist institutions, among others, were founded with the intention of serving as a platform for the construction and advancement of culture. Human education includes So aggregation arises as a characteristic of religious schools as patrons to protect the nation's morality in accordance with the methods of these many schools and become the representatives of religion diversity. Religion also forms a branding on schools to give the appearance that a nation's morals are refined and submissive to its religious standards. In addition, it was discovered that religious schools in South Sulawesi are highly costly, with elite school settings, and that the average student hails from upper-middle-class families, particularly in large cities like Makassar. such as the Cendrawasih Catholic Schools, Brothers, Hindu Darma, and the Athirah Islamic School and Al-Azhar, but there are also other inexpensive Islamic schools, like Muhammadiyah and NU Schools.

The historic house of Saoraja Lapinceng was created in 1879 by Andi Muhammad Saleh Daeng Parani Arung Balusu, often known as King Balusu. When Saoraja Lapinceng was established, the building collapsed, shattering glassware such as plates and other kitchenware (in the Bugis language, pinceng means glass). Thus, it was given the name Soraja Lapinceng. The components of a traditional Soraja Lapinceng home are separated into three sections: rakkeang, ale bole, and awa bola. This research seeks to elucidate the relationship between Islam and the Barru community in the architecture of the traditional Saoraja Lapinceng house. Qualitative information derived from field and library studies. The researchers employed historical, archeological, social anthropological, and architectural methods to address these issues. Observation, in-depth interviews with homeowners, community leaders, and the community surrounding the traditional house, as well as the collection of papers and audio recordings, were the data gathering techniques utilized in this study. The results of the study indicate that the concept of Islam in the architecture of the traditional Saoraja Lapinceng house is reflected in the orientation of family furniture, particularly the bed, towards the Qibla. The bedrooms for children and parents are divided, and the bedrooms for boys and girls are also segregated. The water barrel is positioned adjacent to the site's entrance stairs so that those who wish to enter the residence can do so with clean feet. According to Islamic teachings, the home must be clean, and the water barrel is used to collect water for ablution. In accordance with Islamic principles, the toilet cannot face the Qibla. This conforms to the notion of including toilets in the spatial layout of a typical Saorja Lapinceng home. The goal of this study is for individuals to apply the ideals and values of Saoraja Lapinceng traditional house building to the contemporary period.

Egypt has a crucial and strategic role in the expansion of Islam throughout the world. The existence of Al-Azhar University as a center for Islamic studies is indicative of this. This article seeks to identify some of Egypt's most renowned Islamic reformers. This research consists of a historical literature review. According to the findings of the study, the resurrection of the Islamic modernizing movement and thought in Egypt was prompted by an awareness of the nation's intervention and even tyranny. This circumstance brought the Egyptians into contact with the technologically superior Western civilization. The formation of the fundamentals of civilizational modernity substantially bolsters the Egyptians' ability to advance in the arena of Islamic civilization in particular and the world at large. The resurgence of the modernization movement and ideas in Egypt was sparked by the emergence of a new power led by the Turkish-born Muhammad Ali Pasha. In an effort to reform, Muhammad Ali Pasha organized the Egyptian political and government system, expanded the influence of unity, constructed the education system, and absorbed as much knowledge from the outside as possible in order to educate Egyptians to study abroad in order to improve the intellectual quality of Egypt. The Islamic modernization movement and thought in Egypt has exhibited remarkable progress with the emergence of new ideas and movements in a variety of disciplines. Not only were they significant in Egypt, but also in the rest of the globe, particularly Islam. Among his followers were Raf'i al-Thahtawi, Jamaluddin al-Afgani, Muhammad Abduh, and Rashid Rida. The figure's primary objective is to make Egypt better capable of sustaining and expanding Islamization in other regions of the world.

Some residents of Bulukumba adhered to the bohe’ rite as a religious practice. The residents of Lembanna Village, Bontobahri District, Bukukumba Regency thought that the bohe’ ritual, in this case involving a walnut crab, possessed supernatural qualities and could cure a variety of illnesses. This study attempted to explain the ancestry of the bohe ceremony and evaluate Islam's approach to community rituals. This study employed a sociocultural, qualitative methodology. According to the research, bohe’ was an animistic ritual based on the ancestral practices of the inhabitants of Lembanna Village that was believed to be able to treat a variety of maladies, including skin diseases, itching, and allergies, and many people even asked for children. When one of the sick was immediately sent to bohe’ for a ritual to be performed in the hope that the ailment he experienced might be treated, the ritual became highly mystical in the community because it was a reference for previous individuals and a stigma for society. From the bohe’ ritual, it is possible to conclude that the rituals of the ancient people were not in accordance with the teachings of Islam, as the ritual process diverged from the religious faith, consisted of bad habits, and sought healing from a source other than Allah. In order to avoid deviating from the Islamic faith, it was hoped that the public would pay close attention to right and wrong and engage in a great deal of self-reflection by reading the prayers or mantras cast by Sanro (local shaman) or a handler with a more Islamic orientation, such as by reading shalawat or other suras from the Qur'an and Hadith.