Purpose of the study: This article aims to elaborate on the practice of cash waqf management in a higher educational institution in Indonesia and Malaysia. In further explanation, it will elaborate on the effectiveness of regulation application on cash waqf management by applying Friedman's legal system theory. This paper also explores some obstacle factors towards the implementation of cash waqf regulation in higher education. Methodology: This study applies a qualitative approach by using two main data resources, primary and secondary data. The data collection method applied in this research is by conducting documentation and interviews with stakeholders of cash waqf managers in higher educations in Indonesia and Malaysia. The collected data were analyzed by the legal system theory. Main Findings: In the level of legal substance, both Indonesia and Malaysia have been sufficiently rigid and representative. The regulation of waqf in Malaysia gives discretion to waqf administrators to improve waqf management. Meanwhile in Indonesia, the implementation of the regulation on waqf management is still plagued by social norms and religious norms that are believed by communities. Applications of this study: The result of the study aims to contribute to cash waqf management and its development in Indonesia, particularly in higher education. The study is expected to be a platform and foundation in the implementation of cash waqf regulation and its management model. Furthermore, the results of this study are expected to be considered in strengthening the development of legitimacy and regulation in the education sector. Novelty/Originality of this study: This study focuses on the implementation of waqf regulations in the higher education institution in Malaysia and Indonesia based on the perspective of legal system theory. The implementation of the waqf regulation in both countries is analyzed by three aspects; substance aspects, structural aspects, and legal culture aspects.

This article aims to elaborate Sultan Agung's Thought of Javanis Islamic Calender and Its Implementation for Javanis Moslem as guidelines in conducting daily activities. Sultan Agung was the third Sultan of Mataram in Central Java ruling from 1613-1645. A skilled soldier he conquered neighbouring states and expanded and consolidated his kingdom to its greatest territorial and military power. He was the greatest Sultan of Mataram. He sought to rationalize and improve the internal government of his kingdom. He reformed the tax-code and brought the courts and judicial system more in line with Qurʾānic precepts. He commissioned the building of the Karta Palace in 1614, the Royal Graveyard of Imogiri, as well as other social and civic structures within the kingdom. One of Sultan Agung's conceptual contribution was Islamic Javanese calendar. It is a blend of Saka calender system with the Hijriyah calender. Saka year system itself is a mix of original acculturation Javanese Hindu-Buddhist. In the culture of Java, Javanis Islamic calendar not only serves as a marker of an event but also serves as a predicted survival and happiness of an arranged marriage or a particular event.

<p>Islamic fundamentalism is usually identified and associated with the Islamic radicalism movement. This Islamic fundamentalism doctrine and movement have prepared students to be their successors. Lampung University as the biggest university in Lampung cannot be separated as its target. This article attempts to investigate types of fundamentalism at Lampung University; the fundamentalism development at the university; and the responses of university and faculty members towards religious activities at the. This study was a result of qualitative research applying two data sources in the words of primary data source and secondary data source. The collecting data methods were documentation and interview. The interviews were intended to lecturer, staff, university activist, and student. The documentation was held by examining the literature correlated with religious practice. The collected data were analyzed by using content analysis. The analysis was conducted through plotting the study and practice of religion, and analyzing the pattern of the study, religion practice and the contextualization of within Islamic study of Indonesia. Based on the analysis, this study concluded that the right-leaning Islamic doctrine which usually called Islamic fundamentalism turning a finger to Lampung University was not oriented on radicalism movement. This movement developed seriously Islamic education. Fundamentalism at Lampung University, not only moved to the education sector (tarbiyah) but also came into political sectors (siyasah). Unfortunately, university lets them move, because of their active roles in Islamic education for students. Nevertheless, some groups responded to their movement by initiating to create a similar student unit, namely KMNU (the Family of Nahdatul Ulama Students). However, the existence of this organization has not given significant improvements towards religious practices and discourses at Lampung University.</p>

As a holy book, al-Qur'an has function as a law and a way of life for Muslims. In this context, Muslims in modern times have problem in understanding the whole contents of the Qur’an. Therefore, exegetes formulate a method of understanding the Qur'an in line with certain themes or so-called the Maudlu'i interpretation method. This article aims to describe the Maudlu'i interpretation, the problems of the Maudlu'i interpretation, and examples of the Maudlu'i interpretation. This literature review use descriptive qualitative method. The results of the study indicate that the interpretation of Maudlu'i is a method of interpretation that seeks to explain the contents of the Qur'an based on a particular theme. There are three focuses of Maudlu'i interpretation that developed in the 20th century, namely the Maudlu'i method of interpretation which focuses on terminology, the Maudlu'i method of interpretation which focuses on themes or topics in the Qur’an, and the Maudlu'i method of interpretation which focuses on one particular chapter in the Qur’an. Regardless of the dynamics of strengths and weaknesses, Maudlu'i interpretation is more suitable with the living conditions of modern-day Muslims. This study reveal that the Maudlu'i method of interpretation plays an important role in understanding the content of the Qur'an.  AbstrakSebagai kitab suci, al-Qur’an berfungsi sebagai undang-undang dan pedoman hidup umat Islam. Dalam konteks ini, umat Islam pada zaman modern seringkali kesulitan dalam memahami isi al-Qur’an secara keseluruhan. Oleh karena itu, para ahli tafsir kemudian merumuskan sebuah metode memahami al-Qur’an sesuai dengan tema-tema tertentu atau yang disebut sebagai metode tafsir Maudlu’i. Artikel ini bertujuan mendeskripsikan tentang Tafsir Maudlu’i, problematika tafsir Maudlu’i, dan contoh tafsir maudlu’i. Kajian pustaka ini dilakukan dengan metode deskriptif kualitatif. Hasil kajian menunjukkan bahwa tafsir Maudlu’i merupakan metode tafsir yang berusaha menjelaskan isi kandungan al-Qur’an berdasarkan tema tertentu. Metode tafsir yang berkembang pada abad 20 tersebut dibagi menjadi 3 kategori, yaitu tafsir maudlu’i yang fokus pada terminologi, tafir maudlu’i yang fokus pada tema atau topik dalam al-Qur’an, dan tafsir maudlu’i yang fokus pada satu surat tertentu dalam al-Qur’an. Terlepas dari dinamika kelebihan dan kekurangannya, tafsir Maudlu’i lebih sesuai dengan kondisi kehidupan umat Islam zaman modern ini. Hasil kajian menyimpulkan bahwa metode tafsir Mau’dlu’i memiliki peran penting dalam memahami isi kandungan al-Qur’an. Kata Kunci: Metode Mauḍu’ī, Tafsir dan Aplikatif.

Abstrak: Beberapa intelektual dan peneliti menyimpulkan bahwa faktor pemicu terorisme adalah ideologi atau agama. Dalam hal ini gerakan Islam radikal seringkali dituduh sebagai pemicu dan pelaku berbagai aksi teror tersebut. Memang harus diakui, bahwa ideologi agama sedikit banyak berpengaruh terhadap munculnya aksi radikalisme. Teks-teks agama yang ditafsirkan secara atomistik, parsial-monolitik (monolithicpartial) akan menimbulkan pandangan yang sempit dalam beragama. Kebenaran agama menjadi barang komoditi yang dapat dimonopoli. Ayat-ayat suci dijadikan justifikasi untuk melakukan tindakan radikal dan kekerasan dengan alasan untuk menegakkan kalimat Tuhan di muka bumi ini. Aksi radikalisme inilah yang sering mengarah kearah aksi teror. Oleh karena itu perlu ada dialog dalam masalah pemahaman agama. Some intellectuals and researchers concluded that the trigger of terorism are ideology and religion. In this case, Islamic radical is often accused of being the trigger and the actor of various terror acts. It must be recognized that the religious ideology more or less influence on the emergence of radical action. Religious texts are interpreted atomistic, monolithic-partial will lead to a narrow view of religion. Religious truth becomes a commodity item that can be monopolized. The verses in the Al-Qur'an have become justification for radical and violent actions with the reason to uphold the word of God in this earth. The radicalism action often leads to acts of terror. Therefore, we * STAIN Jurai Siwo Metro Lampung