This study examines the concept of istita'ah (capability), and the problems faced by pilgrims in Indonesia with the departure regulation that implements a waiting list system. This research is purely a literature study using a normative juridical approach. Islamic law stipulates that one of the conditions that must be met by someone who will perform the pilgrimage is istita'ah (capable) which includes aspects of physical and spiritual health, financial ability, and safe situation. Unfortunately, even though these conditions have been met, it does not necessarily allow someone to go directly to Mecca to perform the pilgrimage. The reason is that there is a quota system set by the Saudi Arabian Government to balance the coming pilgrims with the capacity of the holy cities of Mecca and Medina. As a result of this quota system, prospective pilgrims in Indonesia have to queue waiting for departure, with a waiting time span of tens of years. This study finds out that the waiting list system, although aimed at ensuring the smooth and comfortable in performing pilgrimage, turned out to be an obstacle, because there is no guarantee that a person, in such a long waiting period, will remain healthy, even many. some of them had died before the time of departure arrived. Therefore, the government must find a solution to suppress the waiting list so that it does not continue to extend, by setting certain criteria for individuals who will register, for example the age limit and whether or not the person has performed hajj before.

Qardhul Hasan is one of the alternatives for usury-based loans (debt). Islamic economic principles forbid a loan with interest. The aim of loan transactions through Qardhul Hasan is used to help increase the country's economic growth. This working paper aims to explain the concept of Qardhul Hasan management. The management of Qardhul Hasan can be implemented from zakat, infaq, sadaqah, and waqf funds. One of the main regulations in carrying out the management of Qardhul Hasan is the DSN-MUI Fatwa No. 19/DSN-MUI/IV/2001 concerning al-Qardh. With a descriptive qualitative approach, this study aims to explain the implementation of the Qardhul Hasan contract at BAZNAS, BWI, and other Islamic financial institutions. BAZNAS and BWI are Islamic financial institutions in Indonesia that are active in implementing Qardhul Hasan in their operational activities. Therefore, the result of this research will also explain the differences in the management of Qardhul Hasan in BAZNAS Semarang Regency and BAZNAS Tulungagung Regency. This research is necessary to do because this study provides a descriptive perspective to explain the advantages of each of these Islamic financial institutions in detail. Moreover, the result of this study would become a comparison of each of the management of these Islamic financial institutions that can be input for every other Islamic financial institution.

The social changes of the Palu community after the 2018 disaster affected the values, attitudes, behaviors, and perspectives of some religious groups in society, which in turn forced the Balia tradition to transform as an adaptive step. This qualitative research aims to find the transformation of Balia by using an ethnographic approach. The research location was in the cities of Palu and Sigi. The sample was determined twice using the snowball technique and convenience sampling, which resulted in five respondents. Data was collected using depth interviews and analyzed using triangulation. This study found that Balia has transformed into a new form adapted to the community's needs and demands, called Sakaya. The term Sakaya is intended for someone who can be a medium or a means of communication with supernatural beings. Sakaya is not a colossal ritual but a personal ritual. The transformation occurs in the second aspect of Balia and does not leave the primary aspect. As a result, these rituals have become more effective, efficient, inexpensive, and easily accessible to the public. Another finding of this research is that the function of the Sakaya is extended beyond Balia, which includes economic, social, and political aspects, which makes it more acceptable in the social life of the Kaili tribal community.  Perubahan sosial masyarakat Palu pasca bencana 2018 berdampak pada nilai, sikap, perilaku, dan cara pandang sebagian kelompok agama di masyarakat, yang pada gilirannya memaksa tradisi Balia bertransformasi sebagai langkah adaptif. Penelitian kualitatif ini bertujuan untuk menemukan transformasi Balia dengan menggunakan pendekatan etnografi. Lokasi penelitian berada di kota Palu dan Sigi. Penentuan sampel dilakukan sebanyak dua kali dengan teknik snowball dan convenience sampling, yang menghasilkan lima responden. Pengumpulan data dilakukan dengan wawancara mendalam dan dianalisis menggunakan triangulasi. Kajian ini menemukan bahwa Balia telah menjelma menjadi bentuk baru yang telah disesuaikan dengan kebutuhan dan tuntutan masyarakat, yang disebut Sakaya. Istilah Sakaya ditujukan untuk seseorang yang mampu menjadi media atau sarana komunikasi dengan makhluk gaib. Sakaya bukanlah ritual kolosal, melainkan ritual pribadi. Transformasi terjadi pada aspek sekunder Balia dan tidak meninggalkan aspek primer. Alhasil, ritual-ritual tersebut menjadi lebih efektif, efisien, murah, dan mudah dijangkau oleh masyarakat. Temuan lain dari penelitian ini adalah bahwa fungsi Sakaya diperluas di luar Balia, yang meliputi aspek ekonomi, sosial, dan politik, yang membuatnya lebih dapat diterima dalam kehidupan sosial masyarakat suku Kaili.

This article aims to analyze the value of telerance and deradicalization through local wisdom by contemplating the biography and contribution of Abon Aziz Samalanga. Using a biographical approach, the autor raises the values of tolerance of Abon Aziz through traditional education methods which become his commitments, political attitudes and multicultural values. The findings of this article are systematic and deeply explorative in traditional education in dayah, the role model of daily life taught by involving santri is the capital of tolerance and de-radicalization which is very important to be re-lived by students and the community so as not to be involved in intolerant and radical actions. By contemplating the life of Abon Aziz Samalanga, santri and society do not only have the potential to become tolerant beings but can also be agents of deradicalization.