Penelitian ini bertujuan untuk mengembangkan suatu pembelajaran bahasa Arab multiliterasi berbasis kearifan lokal di Perguran Tinggi Umum yang valid, efektif, efisien, dan praktis sehingga dapat dijadikan alternatif model pembelajaran lain yang diterapkan oleh dosen bahasa Arab. Penelitian ini menggunakan pendekatan kualitatif dengan pola “the dominantless dominant design” dan desain penelitian research and development (R & D). Penelitian dilakukan melalui dua  tahapan: (1) Studi Pendahuluan (Exploration study), dan (2) Pengembangan model (Action Research. Pengumpulan data dengan wawancara, observasi, dokumentasi, angket (test), dan FGD. Hasil penelitian menunjukkan: 1) pembelajaran bahasa Arab masih terlalu bersifat behavioristik dan sekadar menghasilkan keterampilan berbahasa mekanistik, 2) Pembelajaran bahasa Arab multiliterasi harus memungkinkan mahasiswa agar dapat melakukan proses intensifikasi dan ekstensifikasi kemampuannya dalam berkomunikasi menggunakan bahasa Arab sehingga mengembangkan kemampuan dan keterampilan komunikasi menggunakan bahasa Arab secara mandiri dengan menggunakan multisumber dan media, 3) pembelajaran bahasa Arab multiliterasi yang mendudukan mahasiswa dalam konteks kehidupan riilnya harus diiringi dengan pemahaman dan keinsafan tentang pentingnya integrasi kearifan lokal Indonesia dalam proses pembelajaran, 4) Komponen dan sintaks model pembelajaran bahasa Arab multiliterasi berbasis kearifan lokal mengacu pada temuan empiris dan teoretik, yakni tujuan, metode, materi, serta evaluasi pembelajaran.

This cross-sectional study was conducted on 1139 Muslims in Indonesia. Attitudes and practices were assessed using a questionnaire developed by researchers referring to the main points of the MUI fatwa. Of the 1139 participants, 73.5% were academics, and 63.8% held bachelor's degrees and higher, while gender and age-group comparisons were balanced. The average score of attitudes and practices about was 60.57 out of 70 and 5.35 out of 7. In general, the results of this study indicate that Indonesian Muslims have positive perceptions and submissive attitudes towards the MUI fatwa.

Religious moderation is actually an effort to restore understanding and application of religious teachings that are sincere, friendly, and oriented towards improving the quality of life and humanity. The realization of religious moderation is expected to further strengthen the role of religion as the spirit of civilization. Pesantren as one of the oldest religious educational institutions in Indonesia, from the beginning has played a role in creating Indonesian Islamic civilization with its characteristics that are open, tolerant, and humanist. Thus, pesantren is an Islamic educational institution that has long played a role in mainstreaming moderation in Indonesia. In line with that, this study seeks to dig deeper into the mode of religious moderation that is maintained in the pesantren environment based on the perceptions and roles of the main elements of the pesantren, such as kyai, teachers, and santri. This study uses a qualitative approach by conducting a literature study and documentation of partners which can be used as a valid data source. Theoretically, the mode of religious moderation in pesantren can be seen from theological aspects, sharia, state politics, and relations with others. The results show that the manifestation of religious moderation in the theological aspect which is manifested by the aqidah ahlussunnah wal Jama'ah (aswaja), is related to the problem of human and God relations, the limitations of Mu'min Kafir, and the position of reason and revelation. In the Sharia aspect, religious moderation appears in the acceptance of mu'tabarah schools of jurisprudence, although there are still Shafii schools and reject mixing (talfiiq). In the aspect of state politics, religious moderation of kyai, ustaz, and santri can be seen in their acceptance of the Unitary State of the Republic of Indonesia (NKRI) and Pancasila as the basis of the state, and in them against the politicization of religion. As for the relationship with the moderating attitude of pesantren exponents from their acceptance of the concept seen as different attitudes and readiness to blend in without having to negate each other and lose their identity.

This article explains the learning of memorizing the Koran by the Tawazun Method in the Daarul Huffadz Indonesian Boarding School, Sentul Branch. This research was conducted with a qualitative approach. The data collection method consists of interviews and document studies. The results showed that learning to memorize the Koran with the Tawazun Method consists of the process of reading, understanding, imagining, memorizing, and depositing. These activities train the intelligence of the right brain and left brain in a balanced and optimal way. This method proved useful in facilitating students in memorizing the Koran; gain an understanding of the Qur'an; strengthen and maintain memorization; foster motivation to memorize and create intensive relations between students and the Koran. The implementation of the Tahfidz method also contributes positively to the improvement of personal self-esteem which is characterized by an increase in feelings of happiness, the ability to face challenges, overcome problems, and motivate him; and good self-acceptance by the environment and good relations with other individuals or groups.                                                                 

This research aims to get a symbolic understanding of the meaning of the doomsday and resurrection in the Alquran (eschatological verses) with textual and contextual analysis of these verses. The eschatological verses in the Alquran beside having textual-theological meanings have symbolic meanings. Theological meanings presupposes that the events of the apocalypse, the resurrection, the life of heaven and hell are the areas of faith that must be believed to be a real event of a supernatural nature. While symbolic meanings menyaran on the understanding that the verses are diuturnkan in the context of culture and situation of certain historical conditions that allow the reading of eschatological concepts are contextual. The research uses literature approach and literature review method that is used is structural analysis, based on the theory that the text of al-Alquran consists of various elements forming the structure. This research also uses descriptive qualitative research approach with survey research method. The survey method is used to describe PAI lecturer's understanding of the symbolic meaning of eschatological verses in the Alquran.Key words: textual-theological meaning, symbolic meaning, eschatological verse Abstrak Penelitian ini bertujuan untuk mendapatkan pemahaman simbolik tentang makna kiamat dan kebangkitan dalam Alquran (ayat-ayat eskatologis) dengan analisis tekstual dan kontekstual terhadap ayat-ayat tersebut. Ayat-ayat eskatologis dalam Alquran di samping memiliki makna tekstual-teologis juga memiliki makna simbolik. Pemaknaan teologis mengandaikan bahwa peristiwa-peristiwa kiamat, kebangkitan, kehidupan syurga dan neraka adalah wilayah keimanan yang harus diyakini sebagai peristiwa nyata yang sifatnya ghaib. Sedangkan pemaknaan simbolik menyaran pada pemahaman bahwa ayat-ayat tersebut diuturnkan dalam konteks budaya dan situasi kondisi kesejarahan tertentu yang memungkinkan pembacaan terhadap konsep-konsep eskatologis tersebut secara kontekstual. Adapun penelitian ini menggunakan pendekatan sastra dan metode penelaahan sastra yang digunakan adalah analisis struktural, yang berdasarkan teori bahwa teks Alquran terdiri dari bermacam-macam unsur pembentuk struktur. Penelitian ini juga menggunakan pendekatan penelitian kualitatif deskriptif dengan metode penelitian survey. Metode survey digunakan untuk mendeskripsikan pemahaman dosen PAI terhadap makna simbolik ayat-ayat eskatologis dalam Alquran.Kata kunci: makna tekstual-teologis, makna simbolik, ayat-ayat eskatologi