<p>This paper provides an overview of efforts to overcome the inequality of education of children in a village that is transitioning to urban society. Perkampungn close to the center of the crowd like terminals, shopping centers, tourist attractions and others. However, the reality of people in the region is not comparable to access to urban, industrial, and educational and government routes. The Tegal Jeruk Hamlet community has been left behind economically and also in education. Poverty is a source of problems from the underdevelopment of people in the region, so at the same time, it is found that many teenagers in this region experience uncertainty about the future due to difficult economic and educational affordability. Through the Particular Action Research (PAR) approach, this program is focused on building awareness of children's education in urban transition villages by conducting community service workshops and empowering youth through life skill education activities in the form of skills that they do not get in formal schools.</p><p> </p><p>Tulisan ini memberikan gambaran upaya mengatasi ketimpangan pendidikan anak di lingkungan perkampungan yang tengah bertransisi menuju masyarakat kota. Perkampungn yang dekat dengan pusat keramaian laiknya terminal, pusat perbelanjaan, tempat wisata dan lain-lain. Akan tetapi, realitas masyarakat di wilayah tersebut tidak sebanding akses ke jalur kota, perindustrian, maupun pusat pendidikan dan pemerintahan. Masyarakat Dusun Tegal Jeruk mengalami ketertinggalan secara ekonomi dan juga pendidikan. Kemiskinan menjadi sumber persoalan dari ketertinggalan masyarakat di wilayah tersebut, sehingga pada saat yang sama, banyak ditemukan kalangan masyarakat remaja di wilayah ini mengalami ketidakpastian masa depan karena ketidakterjangkauan pendidikan dan ekonomi yang sulit. Melalui pendekatan Particiopation action research (PAR), Program ini dititikberatkan kepada membangun kesadaran pendidikan anak di lingkungan perkampungan transisi kota dengan melakukan workshop pengabdian kepada masyarakatdan melakukan pemberdayaan kepada para remaja melalui kegiatan <em>life skill education</em> berupa keterampilan-keterampilan yang tidak banyak mereka dapat di sekolah formal.</p>

This article describes the Indonesian Moslem responses to the institution of transnational Islamic education of Salafi and ShiaShia in Indonesia. This can not be separated from the role of Saudi Arabia and Iran in the establishment of these educational institutions. The main objective of the Salafi’s education is to purify the form of Islam practiced by Indonesia Moslems. Meanwhile the main objective of the ShiaShia’s education is to introduce the ShiaShia Islamic thought, notably after the revolution of Iran in 1979. There are two responses on transnational Islamic Education from Indonesian Moslems. The first is rejection that represents the puritanist and traditionalist group. The puritanist group are DDII, Persis, Al-Irsyad, and FUUI. ShiaShiaMeanwhile, the traditionalist group especifically inherited by some figures of Nahdlatul Ulama as a form of maintaining the local religious tradition and culture. The second is acceptance that is shown by the moderate Moslems in Indonesia. This group includes Muhammadiyah and Nahdlatul Ulama that need to promote understanding of tolerance ShiaShia.

Kajian ini menjawab anggapan secara umum masyarakat bahwa perempuan dalam berbagai kajian diposisikan sebagai sosok yang lemah, demikian juga dalam keluarga, peran dan fungsinya kurang diperhatikan. Secara khusus penelitian ini mengkaji tentang pendangan Kiai tentang perempuan. Dengan model kualitatif dan studi lapangan kajian ini ingin menjawab bahwa kedudukan perempuan di bawah laki-laki tidak mutlak sebagaimana dalam literatur kitab-kitab fikih yang menjadi kajian Kiai dan diajarkan kepada santri-santrinya. Suami istri adalah orang yang bekerja sama untuk membangun kehidupan keluarga. Karena itu kehidupan keluarga tidak akan berjalan dengan baik tanpa peran bersama dari kedua pihak.

<p dir="ltr"><span>This study aims to describe the “gaduh sapi” collaboration in terms of practice and review of mu’āmalah fiqh in Tanjung Kulon Village, Kajen Country, Pekalongan District. This research is using descriptive qualitative research. The sources used in this study are data from interviews, observations, documentation, and literature data. The subjects of this study were cattle managers and owners of capital. Data collection techniques used non-participant observation methods, structured interviews, and documentation. The data analysis used is qualitative by using the deductive method. The study results show that the practice of “gaduh sapi” in Tanjung Kulon Village follows the habits of the village community both in terms of how to manage, provide capital, and share profits. The model of rowdy practice is carried out with two events, namely fattening and breeding. The “gaduh sapi” collaboration carried out by the community as a means of helping. The practice of “gaduh sapi” cooperation carried out by the community is in accordance with the rules of fiqh mu’āmalah, namely using a muḍārabah contract. Because the capital owner gives the business manager the freedom to manage his business, develop it without limiting the type, time, and place. The capital used in this rowdy cooperation practice is goods, namely cows. This follows one of the conditions for muḍārabah capital: it can be in the form of money or goods that are valued (cows are included). So that at the end of time the distribution of results can be distinguished from profits. Where cattle capital remains the right of the owner of the capital, then the fattening and breeding results are shared. The provisions of the benefits carried out by the people of Tanjung Kulon Village are by the rules of al-ghunmu bi al- ghurmi (risks are balanced with benefits). This study also confirms that there are no contracts containing gharar in the “gaduh sapi” practice.</span></p><p><em>Penelitian ini bertujuan untuk mendeskripsikan “gaduh sapi” dari segi praktik dan tinjauan fiqh mu’āmalah di Desa Tanjung Kulon, Kecamatan Kajen, Kabupaten Pekalongan. Penelitian ini termasuk penelitian kualitatif yang bersifat deskriptif. Sumber yang digunakan dalam penelitian ini yaitu data hasil wawancara</em><em>, observasi, dokumentasi,</em><em> dan data literatur. Subjek penelitian ini adalah pengelola sapi dan pemilik modal. Teknik pengumpulan data menggunakan metode observasi non-partisipan, wawancara terstruktur</em><em>, dan dokumentasi. </em><em>Analisis data yang digunakan adalah kualitatif dengan menggunakan metode deduktif.</em><em> </em><em>Hasil penelitian menunjukan bahwa</em><em> </em><em>p</em><em>ra</em><em>ktik “gaduh sapi” di Desa Tanjung Kulon mengikuti  kebiasaan  masyarakat  desa baik  dari  segi  cara  pengelolaan,  penyediaan modal, dan pembagian keuntungan. Model praktik gaduh yang dilakukan dengan dua acara yaitu penggemukan dan pengembangbiakan. Kerjasama “gaduh sapi” yang dilakukan oleh masyarakat sebagai sarana tolong menolong. Praktik kerjasama “gaduh sapi” yang dilakukan masyarakat sudah sesuai dengan aturan fiqh mu’āmalah, yaitu menggunakan akad mu</em><em>ḍ</em><em>ārabah. Pengelola usaha diberi kebebasan oleh pemilik  modal  untuk  mengelola  usahanya,  mengembangkan  tanpa  memberi batasan  jenis,  waktu  serta  tempat. Modal yang digunakan dalam praktik kerjasama gaduh ini adalah barang yaitu sapi. Hal ini sudah sesuai dengan </em><em>salah satu syarat modal mu</em><em>ḍ</em><em>ārabah </em><em>yaitu</em><em> dapat berbentuk uang atau barang yang dinilai</em><em> (sapi termasuk di dalamnya)</em><em>. Pada waktu akhir pembagian hasil dapat dibedakan dari keuntungan. Dimana modal sapi tetap menjadi hak pemilik modal, selanjutnya hasil penggemukan dan pengembangbiakan yang dibagihasilkan. Ketentuan keuntungan yang dilakukan masyarakat Desa Tanjung Kulon telah sesuai dengan kaidah al-ghunmu bi al-ghurmi. </em><em>Hasil</em><em> penelitian ini juga menegaskan bahwa </em><em>tidak ditemukan</em><em> </em><em>akad yang mengandung gharār</em><em> dalam </em><em>praktik</em><em> </em><em>“gaduh sapi”</em><em> disana.</em><em></em></p><p><em><br /></em></p>

The concept of kafaah (equality) in Islamic marriage aims to avoid the negative impact of inequality between husband and wife in terms of physical appearance, heredity, wealth, and religion. Nonetheless, the aspect of equality in various respects may trigger a negative effect; it is caste as a closed social stratification system that contradicts Islamic teachings. This present study aims to explore the problematic factors that emerge from the application of the kafaah concept and tries to reconceptualize kafaah in realizing an Islamic marriage that does not characterize a caste system. A qualitative approach was designed in this library research. The findings expose that the criteria in the concept of kafaah, excluding religion, may lead to social stratification and even discrimination in society, specifically for marital life. Consequently, it is noteworthy to re-understand the concept of kafaah, which is emphasized more on religion rather than other criteria.