This article examines the experience of da'wah, spirituality and economic resilience of jamaah tabligh in Langsa City. Jamaah Tabligh is a community that consistently carries out its da'wah to invite people to worship Allah Almighty by praying in congregation in mosques. The method of da'wah is done in the form of going to people's homes, traveling out of the area where they live by leaving their families in between two days, a week or even 40 days known as khuruj. Through observation of da'wah activities and family conditions, interviews with 5 males and 5 female jamaah tabligh families and one focus group discussion found that da'wah experiences, spiritual experiences and economic resilience of the jamaah tabligh families. That da'wah experiences face a number of challenges in the form of rejection and expulsion from the community faced calmly and patiently. The spiritual experience of increasing the sense of faith in the form of belief in the mercy of Allah has had an impact on the tranquility of the life of the family of the congregation. In terms of family economic resilience by the standards of dharuriyah and hajjiyah it has been fulfilled through savings, assistance from other jamaah members and side jobs by the wife of the jamaah.

This paper describes about the issue of determining the beginning of the month of Qamariyah according to the government perspective. This study is important because it is related to the dynamics of the determination of the beginning of the Qamariyah month which is quite complex. In the history of determining the beginning of the month of Qamariyah in Indonesia, there was a recurring difference in determining the beginning of the month of Qamariyah. This condition is motivated by a concept that is understood and embraced by the Indonesian people which refers to two large patterns between the use of computation and rukyat (seeing the moon). Moreover, the pattern of understanding of community organizations. In the concept of computation is divided  into patterns and techniques used, such as urfi computation, true computation. In the context of this difference, essentially the government has been present to bridge the difference in the results of the determination of the beginning of the Qamariyah month from the rukyat and computation techniques with itsbat hilal. This concept actually to concocts two major view between computation (hisab) and rukyat with the specified criteria

The existence and sustainability of madrasas are influenced by actors and the environment. The actor's ability to interpret the environment becomes a strategic point in strengthening the institution's existence. The meaning of the external internal environment can be shown in adaptability. This article discusses adaptation models carried out by madrasas in conflict-vulnerable areas with a qualitative approach. Based on the research, it was concluded that the existence and development of madrasas was carried out by the first method of Human Resource Configuration: the Multicultural Adaptation Model, which empowers teachers, administrative staff who are diverse in ethnic, customs and culture. second Madrasah Curriculum Reconstruction: An inclusive adaptation model that is in the academic field developing science majors at Aliyah madrasa, providing local mutants in Agriculture and Fisheries at MI level while in the non-academic field forming Drumband teams and becoming iconic for madrasas, thirdly Multicultural Idelogy that seeks internalized openness, respect, sympathy, tolerance and cooperation through contextual learning and integrated in each subject. in addition, internalization is carried out with social action activities

The interpersonal communication of beggars involves the beggars’ interaction with their donors, and interaction among beggars. This communication incorporates symbols that have been given meaning, both verbal and non-verbal. This study aims to determine the motives that encourage someone to become a beggar in Banda Aceh, the effectiveness of the city government’s policy in handling the begging activities and to find out the process of interpersonal communication of the beggars. This study applies the descriptive qualitative method with phenomenology approach, to describe the meaning of some people’s lives. The research subjects are the beggars who are willing and able to provide the required information in-depth. The result shows that the interpersonal communication process among the beggars and the beggars with the donors are conducted through symbolic interaction by using language and symbols, and role-play performance creating condition and atmosphere which gave certain meanings. The communities performing such interactions had the ability to utilise symbols to create an impression that attracted the attention of donors. The actions raised people’s sympathy who will give charities to them in any expected feedback. The understanding of this issue is important for the realization of the implementation of the regulation but still maintaining the aspirations of the citizens who uphold Islamic values, the concept of giving to the people in need.

Lebanon refugees are the most numerous immigrants among other Arab countries. Substantially, the Lebanese immigration occurred in the period of 1860-1914 with a total of approximately 330,000 refugees. Massive immigration is happening to Arab countries, North America, South America, Africa, Australia, and Europe. Historians claim that the cause of the massive immigration is a conflict between religions and political suppression. Researcher wanted to examine other factors that cause immigration, which was written in the novel Al-Arwāḥal-Mutamarridah by Jibrān Khalīl Jibrān, which describes events that took place in Lebanon at that time. So as works of art, the novel also reveals the historical facts. This research led to the conclusion that some expressions in this novel identify the factors that contribute to the Lebanese immigration, which is not revealed in the history books.

Nabi ‘Isa termasuk manusia yang paling kontroversi. Orang Yahudi menuduhnya sebagai pembohong, dan menghukumnya dengan salib. Orang Kristen mendaulatnya sebagai Tuhan atau anak Tuhan, orang yang percaya padanya akan memperoleh keselamatan dunia akhirat, sebaliknya akan masuk neraka. Orang Islam mengakuinya sebagai manusia utama, yang diberi jabatan nabi/Rasul oleh Allah. Ia salah seorang dari nabi utama (ulul ‘azmi) dari deretan Nabi Adam, Nuh, Ibrahim, Musa, yang berakhir pada Nabi Muhammad. Yahudi mengakui bahwa penyaliban telah mengakhiri hidup ‘Isa. Oranhg Kristen mengakui ‘Isa telah d’Isalib (yang d’Isaksikan banyak orang) dan wafat di tiang penyaliban di bukit Golgota. Namun karena Istimewanya (sebagai anak Tuhan) ia hidup kembali. Setelah selama 40 hari dalam “persembunyian” ia “diangkat ke langit” oleh Tuhan dan ditaruh dipangkuannya sebelah kanan. Orang Islam, dengan memahami ayat-ayat Al-Qur’an, berpegang bahwa ‘Isa memang benar ada keistimewaan dari nabi-nabi lain. Bahkan ada yang mengakuinya belum pernah mati sampai sekarang. Tapi yang tersalib itu siapa, ‘Isa atau bukan? Lebih dari itu pemahaman yang  benar mengenai ‘Isa diharapkan akan menjadi jembatan damai antara penganut tiga agama besar dunia – Yahudi, Kristen dan Islam.

Among the most significant impact of the ongoing conflict in Aceh is the weakening of law enforcement in society. Indeed, thius result is emergence of what is known as ‘people court” (pengadilan rakyat). According to the information provided by the Human Rights Commission of Aceh Branch (FP HAM), there were at least eighteen cases of people court that took place in the region within the period between September 1999 and January 2001. Indeed, this is an interesting phenomenon to be studied, especially when it is seen from Islamic legal perspective. As it is known, in Islam both formal and informal institutions are to play their significant roles in maintaining law and moral order, a concept discussed under the topic of wilayat al-tahkim. However, this study shows that the Acehnese cases are indeed far from the Islamic judicial system.

In their history, Muslim people proved themselves to have reached the highest degree of development in the word. Yet, this is not the case anymore. Muslim people all over the world, including the Acehnese, are in backwardness in many aspects of life, such as in science, technology, economy, politics, and education. Islamic education is seen to play its significant role in solving the problem, especially in Aceh region, where Islamic shari’ah is officially being applied. In this case, there are four new paradigms to be developed in Islamic education, there are al-tahwid, al’dl, al-hurriyyah, and al-mas’uliyyah. It is hoped that these paradigms are capable of solving both the Acehnese and the Muslim problems all over the world.

There is no doubt that the curriculum should be relevant to the current need of society. This is particularly true in educational institutions, including institutions for Islamic teacher training. This article focused its study on the profile and the prospect of teacher. Imam al-Ghazali insists that a teacher is a good person in malakut world. Al-abrashi writes that a teacher is a spiritual father. This being the case, the institution fo teacher training, through its relevant curriculum, plays a significant role in producing professional teachers who are capable of coping with the rapid development of science, technology, and social changes.

Different in their nature, men and women are not treated unequally in Islam. Several writings that suggest the limited nature of women's activities constitute the outcomes of certain environments. History shows us that in many Moslem world women enjoy their involvement in various undertakings under the umbrella of Islam.

Divorce, which is a lawful (halal) but detested (makruh) act in Islam, is a common phenomenon in society. Usually, it is the husband who takes initiative to the case, not the other way around. Yet, with the recently growing number of divorce cases, the percentage of divorce initiated by the wife has significantly increased. This phenomenon is no doubt an urgent topic to be studied.

In history, the development of Islamic thought includes of a variety of topics that were adopted later by both philosophers and Sufis. Indeed, the polemics frequently led to the murder of certain school leaders and its followers, such as in the case of Sufi leaders: Abu Mansur al Hallaj and Sharwardi al-maqtul. This is in contrast with Muslim philosophers, who still survived in spite of the fact that their thoughts were totally in opposite to theological tenets of society. Therefore, the question arise as to the relation between falsafah and tasawwuf. For this purpose, the idea of falsafah and tasawwuf of ‘Ibn Tufail and ‘Ibn ‘Arabi is worth studying. This study shows that both thinkers tried to combine these two subjects in achieving the truth; that is in spite of the fact that both falsafah and tasawwuf employed two different approaches in reaching the truth, the former through reason, while the later through define guidance.

Socio-religious reality constitutes a phenomenon arising from social interaction and people's understanding of their religion. Hence, a study of social life, through its various methods, is extremely urgent in order to comprehend the reality itself that eventually will enrich one’s ability in absorbing philosophical methods. This article, therefore, tries to provide approaches in comprehending socio-religious phenomena in the community.

Change is an unstoppable phenomenon. As society experiences, some changes so does the language. In any language, vocabularies constitute the most rapid aspect that develops in accordance with time, while grammar is the slowest one. As far as Arabic is a concern, it is divided into both poetry and prose. The Arabic poetry that consisted of sixteen meters was seen to have been improper by the Arab who moved to Andalusia, Spain. In the meantime, the Arabic grammar contained in Sibawayhi’s work was eventually adopted by the Cairo Center of Language, which developed some new styles of tenses.

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