This study aims to comprehensively describe the endogamous marriages of the Prophet Muhammad's descendants from the perspective of the sociology of Islamic law. The marriage mainly occurs in syarīfah (the female descendants); they are required to marry the prospectives from ḥabīb (male descendants) groups only. Endogamous marriage will be explored holistically by clarifying the reciprocal relationship between social change and Islamic law among syarīfah. This field research examines the enactment of the law in social life. It used a sociological Islamic law approach to reveal the facts about endogamous marriage in Bangil, East Java, Indonesia, because many of the Prophet's descendants live there. Data collection techniques were interviews and literature search, while the analysis technique used is Miles and Hubermen's analytical procedure. After conducting in-depth research, a conclusion was found that endogamous marriage among syarīfah in Bangil is a form of obedience to customs passed down across generations since their ancestors, namely the tradition of marrying someone of equal lineage. Endogamous marriages have been maintained to this day due to religious teachings, the spirit of protecting the Prophet's family, and the social conditions of those who support its preservation.

The study is aimed to investigate the implementation of teaching Quran literacy for students with disabilities. It applied qualitative. Data were collected using observation and interviews with teachers of Iqro (Quran for beginner). The participants of the study were students with disabilities studying in schools for special need in  Bengkulu and Ciamis regency West Java Indonesia. The schools include MI (Madrasah Ibtidaiyyah/Islamic Elementary School) Mutiara Asyifa, Abdurrahamn Bin Auf, SDLB (Sekolah Dasar Luar Biasa/Elementary School for Special Need) Islam Amal Mulya, SLB (Sekolah Luar Biasa/School for Special Need) Baiturrahman Cisaga, and SLB Albarokah Baregbeg. The result showed that the schools have provided minimum service for teaching and learning Quran/Iqro for students with disabilities. There are two factors causing the situation; the scarcity of PAI (Pendidikan Agama Islam/Islamic Religious Education) teachers in the schools and the absence of reliable Quran reading methods. The teachers background are language teachers who had no experience and competence for Islamic religious education. In addition, the learning method for Iqro is similar to the BISINDO (Bahasa Isyarat Indonesia/Indonesian Sign Language) method for reading by sign language. This study suggests that PTKIN (State Islamic Higher Education) offering PAI to provide a program for Quran reading and writing courses for students with disabilities.

This study elaborates on the background of why the Quran uses economic jargons in conveying its meanings (maqâshid).The study was driven by the fact that the Quran is intended for all human beings with various social strata and professions, gender, age level, race, language, and so on; not just for business people. Another fact shows that the Quran in a not too long period of time has received significant acceptance from the wider community and gradually from the world community until now. This raises the suspicion that the jargons used by the Quran are indeed relevant to the culture of society when the Quran was revealed and even to human nature as homo economicus.This study uses a linguistic approach combined with a socio-cultural context (at-adab al-ijtima’i), and content analysis of relevant references, especially books of interpretation (kutub at-tafsîr).The results of the study reveal that the community when the Quran was revealed, namely the Quraysh, was a business community which of course had its own lingua franca. In conveying its meanings, the Quran uses, among other things, economic jargons such as tijârah (commerce), rabiha (profit), and khasira (loss). This use is certainly relevant to the socio-cultural context of the community and brings them closer to understanding the Quran. It also reveals that from an educational point of view, the Quran has its own method of conveying its teachings, which is called the Quranic method (al-uslûb al-Qur’ani). Studi ini mengelaborasi latar belakang mengapa Alquran menggunakan jargon-jargon ekonomi di dalam menyampaikan maksud-maksudnya (maqâshid). Studi tersebut didorong oleh kenyataan bahwa Alquran diperuntukkan bagi semua umat manusia dengan berbagai strata sosial dan profesinya, jenis kelamin, tingkatan usia, ras, bahasa, dan sebagainya; bukan untuk kalangan pelaku bisnis saja. Kenyataan lain menunjukkan bahwa Alquran dalam kurun waktu tidak terlalu lama telah mendapat penerimaan yang signifikan dari masyarakat luas dan secara berangsur dari masyarakat dunia sampai sekarang.Hal itu memunculkan dugaan bahwa jargon-jargon yang digunakan oleh Alquran memang relevan dengan kultur masyarakat ketika Alquran itu diturunkan dan bahkan dengan tabiat manusia sebagai homo economicus.Kajian ini menggunakan pendekatan kebahasaan dipadu dengan konteks sosio-kultural (al-adab al-ijtima’i), dan content analysis terhadap referensi yang relevan, terutama kitab-kitab tafsir. Hasil kajian mengungkapkan bahwa masyarakat ketika Alquran diturunkan, yaitu kaum Quraisy, adalah masyarakat bisnis yang tentunya memiliki lingua franca sendiri. Di dalam menyampaikan maksud-maksudnya, Alquran antara lain menggunakanan jargon-jargon ekonomi seperti tijârah (perniagaan), rabiha (untung), dan khasira (rugi). Penggunaan tersebut tentunya relevan dengan konteks socio-kultural masyarakat dan mendekatkan mereka kepada pemahaman Alquran. Hal itu sekaligus mengungkap bahwa dari sudut pandang kependidikan, Alquran mempunyai metode tersendiri di dalam menyampaikan ajarannya, yang disebut dengan metode Qurani (al-uslûb al-Qur’ani).