Analysis of work contracts on the welfare of crew in fishermen sector from the Perspective of Islamic business ethics in Sarangmeduro Village is a study that aimed to answer questions about how the fishermen sector work contracts are implemented and how the welfare of the crew members is applied in Sarangmeduro Village. The methodology used was descriptive qualitative method with the type of case study research on the object. The result of this research is that the work contract conducted by fishermen in Sarangmeduro Village is a work contract system that has been implemented from generation to generation and is more likely to approach the muzaroah contract in profit sharing of maro or paroan. Based on the field of employment, the fishermen in Sarangmeduro Village live in prosperity. By the opening jobs provided by ship employers, they are facilitated in finding work. The residence that is inhabited every year has changed, which was originally made of woven bamboo, now most of them are built of bricks. The existence of a work contract implemented by fishermen can help to boost the economic condition of the fishermen in Sarangmeduro Village, which is always developing. The researcher recommend that fishermen make work inovation.

This research studied the role of women workers in Surabaya in meeting the family’s needs during the Covid-19 pandemic.  As field research, it employed a qualitative approach.  The data was collected through interviews with 12 women workers and observation at the respondents’ workplaces from November 2021 to April 2022.  This research concluded that women workers have a significant role in meeting the family’s needs during the Covid-19 Pandemic. Their role comes in three categories: First, they work to help husbands in meeting primary needs because the husband’s salary cannot cover the whole bill. Second, they work to meet the family’s secondary needs because the husband’s salary is only sufficient for the family's primary needs. Third, they work to meet primary and secondary needs because no one provides so. In the perspective of maqāṣid shariah, their role are according to the principle of maintaining property (ḥifẓ al-māl). The first role is according to the principle of ḥifẓ al-māl in the category maṣlaḥah ḍarūriyyāt. The second role accords to the principle of ḥifẓ al-māl in maṣlaḥa ḥajiyyāt and the third role is according to the principle of ḥifẓ al-māl in maṣlaḥah ḍarūriyyāt and maṣlaḥah ḥajiyyāt.

Nowadays, moderate Islamic thought has been emphasized by the Indonesian government. This can be seen from the school curriculum that includes moderate Islamic thought and tolerance. This study seeks to review moderate Islamic thinking that was initiated by Islamic reformers in the book Pendidikan Agama Islam (PAI) dan Budi Pekerti of class XI Senior High School, that was published by the Ministry of Education and Culture in 2014 and 2017. This article used library research. All data is collected through documentation and analyzed using content analysis. The results of this study stated that in the 2014 edition of the PAI dan Budi Pekerti class XI there was one Islamic figure whose thoughts were extreme and did not include moderate, namely Muh}ammad b. ‘Abd al-Wahhāb. So that in the 2017 edition of PAI dan Budi Pekerti class XI, the figure of ‘Abd al-Wahhāb is no longer presented and replaced with a moderate-minded Islamic figure, namely Namik Kemal. The nine other Islamic figures have moderate Islamic thoughts both in the 2014 and 2017 book edtions.

<p>This paper deals with a controversy concerning a popular religious practice that some ‘ulama have been involved in. On this issue, the ‘ulama are divided into those who reject it and those who accept it. Those who reject it are associated with the puritan Muslims who generally argue that the popular religious practices are form of bid‘ah. Among the puritans are Ibn Taymîyah (d. 1328) and Muhammad ‘Abd al-Wahhab (d. 1791) the founding-father of Wahhabîyah school of thought in Najd, Saudi Arabia. Although the two have continuously waged an intellectual war on popular religious practices, these practices have nonetheless survived to this day.</p><p>This paper proposes an approach that might be useful to the study of popular religious practices. It contends that the controversy on this issue may in fact be used as a framework in which the validity of certain religious tradition may be evaluated. A rejection toward certain religious practices is in fact deemed necessary as long as this is not destructive to the very structure of religion.</p><p>On further note, the differences in opinion between those who reject and those who accept can actually be reconciled simply because the two have a lot in common in terms of their aims and final goals. They are not contradictive so far as the two are deemed as subjective efforts to understand the real meaning of Islam. On the ground that the two are a form of understanding, the one cannot be said as truer than the other just as the two cannot be said as representing the true teaching of the Qur’ân and the Sunnah. Nonetheless, put together the two have indeed gave a more comprehensive picture of what Islam is all about.</p>