Teaching and learning process using mobile application becomes one of alternative tools to substitute face-to-face learning during Pandemic Covid-19. The lecture process during the period has been experienced since March 2020 until the end of the even semester of the academic year 2019/2020. There were various obstacles felt by lecturers and students in the courses. Under normal conditions, learning Arabic as a foreign language is still faced with various problems. Since, there are no specific studies in this issues that have been conducted by experts for Indonesian context, we are interested to identify the perception of students and lecturers on the quality of Arabic teaching and learning process. This research uses qualitative method where the sources of data are students and lecturers of Arabic language education study program Faculty of Islamic Studies, Muhammadiyah University of West Sumatra. The data collection taken from interview by phone. The finding showed that the students and lecturers' perceptions of the quality of the online learning process are negative. Then, students’ and lecturers' perceptions of the quality of online Arabic learning outcomes are negative.

Provisions of mahar (dowry) in Islam practiced by the Prophet Muhammad and his companions are substantially used as a standard of giving dowry in a marriage. Mahar provided by the Prophet as well as those by his companions had a high economic value; unless they were fortuneless. However, what has been practiced by many recently does not reflect the deed of the Prophet Muhammad. Nowadays, people tend to provide a set of prayer outfit as a mahar, an item which could not support a family financially. Even if some people do provide high-priced mahar, yet much of it is used before akad (the marriage vow) to finance a wedding reception, rather than handing out the money directly to the wife. This article aims at evaluating this tradition, since it discriminates against women’s privilege of mahar. From the findings of the research, it is concluded that traditions; giving a set of prayer outfit to women, or using mahar as a payment for a wedding reception discriminate against women’s rights because the essence of mahar is to economically support or help the wife in the future. According to the provisions of ʻurf, this tradition does not fit in the Islamic law and is not legitimate to be incorporated into the Archipelago’s fiqh.

Women are part of a pluralistic society, he also became the figure of the man who brought the mission partners prosper earth so as to realize an empowerment within the scope of a more macro. With this cooperation, life can take place and walk upright, the community can develop and banner banner of truth can berkiba. Over the development period, the role of women is not just limited as a wife for her husband and mother to children. Women who used his fate depends only on the husband to meet his needs, it's been changed, not a few women who can meet even the existing kebutuhanya whose income exceeds the husband. Various artistic life began to open wide for women. Although there is no prohibition for women to work, but it should kind of work was not prohibited and do not lead to unlawful acts, such as travel day and night without a mahram or work in a place that happens ikhtilath (mixed up) between men and women. Indeed there is no proof that qath'i about illegitimate woman out of the house, but the scholars still place some conditions on the permissibility of women out of the house. Until the nature and the nature of women who actually stay awake.

<p><em>Islam as a religion that has universal teachings, not only talks about aqidah as the main foundation of people in adhering to religion, but also teaches good relations among humans (muamalah). In Islam, the discussion of economics cannot be separated from the concept of sustenance, some people assume that sustenance is identical to property, because economic activity is an activity to fulfill material needs or property (al-Mal) as a life support. Economic activity is an effort to fulfill basic human needs in order to worship Allah SWT. Therefore, it must be ensured through the rules and methods justified by sharia. Although in principle various types of muamalah are permitted, the concept of usury is strictly not justified in sharia economic law, so it must also be ensured that in meeting daily needs, Muslims must obey these limits and provisions. The method used in this paper is to reveal the meaning of the limitations (arguments) of the Qur'an and Sunnah regarding the acquisition of sustenance then analyzed based on the sociological ethical aspects of Islamic economic law activities. And in this paper the activities of usury and gharar are one of the enemies of Islamic economics in the perspective of Islamic law.</em></p><p><em><br /></em></p><p><em>Islam sebagai suatu agama yang memiliki ajaran universal, tidak hanya bicara tentang aqidah sebagai pondasi utama umat dalam menganut agama, tapi juga mengajarkan hubungan baik sesama manusia (muamalah). Dalam Islam, bahasan ekonomi tidak terlepas dari konsep rezki, sebagian masyarakat mengasumsikan bahwa rezki identik dengan harta, karena kegiatan ekonomi merupakan aktifitas pemenuhan kebutuhan material atau harta (al-Mal) sebagai penyangga kehidupan. </em><em>Aktifitas ekonomi merupakan usaha pemenuhan kebutuhan dasar manusia dalam rangka menjalankan ibadah kepada Allah SWT. </em><em>Oleh karenanya mesti dipastikan melalui aturan dan cara yang dibenarkan syariah.</em><em> Sekalipun pada prinsipnya, berbagai jenis muamalah dibolehkan.</em><em> </em><em>K</em><em>onsep riba dengan tegas tidak dibenarkan dalam hukum ekonomi syariah</em><em>, </em><em>maka harus dipastikan</em><em> </em><em>pula </em><em>dalam pemenuhan kebutuhan sehari-har</em><em>i, </em><em>umat Islam harus patuh pada batas dan ketentuan </em><em>tersebut</em><em>. </em><em>Metode yang digunakan dalam tulisan ini ialah dengan mengungkap makna batasan (dalil) dari al-Qur`an dan Sunnah tentang perolehan rezki</em><em>,</em><em> kemudian dianalisis berdasarkan aspek etik sosiologis aktifitas hukum ekonomi Syariah. Dan dalam tulisan ini</em><em>,</em><em> aktifitas riba dan gharar menjadi salah satu musuh ekonomi </em><em>dalam </em><em>persepktif </em><em>ekonomi syariah.</em></p><p><em><br /></em></p>

The issue of radicalism at this time has caused elements of society to try to prevent it. The Ministry of Religion in 2019 published the book Religious Moderation as a guide in carrying out and carrying out moderate religious orders. Universities under the Ministry of Religion also jointly carry out movements such as seminars, workshops and training for each element of higher education so that they become an indicator in the performance achievement of each level of office. The Tri Dharma of Higher Education also did not escape and participated in smoothing the moderation effort. Community service which is one of the Tdi Dharma Colleges participates in strengthening inclusive Islamic values for preachers and missionaries in West Sumatra. It is hoped that from this service, preachers and missionaries can understand religious moderation and become their mainstream in preaching among the people. From the service programs carried out, it can be seen that most of the preachers and missionaries understand religious moderation well. In connection with the results of a survey by the Ministry of Religion and equivalent to the Institute on the index of harmony and tolerance in West Sumatra which is below average, it is necessary to introspect and sit down with all stakeholders so that there will be changes in the future.