Penelitian ini bertujuan untuk mengetahui nilai-nilai kepribadian guru pendidikan Islam dalam kitab “Irsyadul Muallimin” Karya K.H. Taufiqul Hakim. Jenis penelitian ini yaitu literatur review dengan teknik pengumpulan data berdasar artikel atau buku yang sesuai topik. Analisis data menggunakan metode analisis dengan penyajian secara deskriptif. Hasil penelitian menunjukkan nilai-nilai kepribadian guru pendidikan agama Islam dalam kitab Irsyadul Muallimin yaitu guru memiliki kepribadian menyenangkan dengan indikator proaktif, cerdas, empati, bijaksana, kreatif dan inovatif, selalu belajar, humoris, bersahabat, mengetahui kebutuhan siswa, adil, sederhana, komunikatif, sabar, rendah hati, penyayang, tegas, mengayomi, disiplin, menghargai siswa, ikhlas, berpikir positif, pemaaf, dan demokratis.

This study aims to determine Syed Muhammad Naquib Al-Attas' understanding of the de-westernization of Islamic education. This type of research is library research through data collection techniques by tracing sources from articles, books or other sourcesrelevant to the topic of discussion. After the data is collected, the researcher analyzes it descriptively and concludes. The study results show that many problems are still encountered, especially in the scope of Islamic education, which include unclear curriculum, low quality of educators, high cost of education, and other problems. In addition, learning activities still tend to be based on memorization rather than understanding a meaning. This is where the meaning of the de-westernization of education emerges. From the problems, teaching and learning activities are only limited to theory without practice, making it easier for students to be contaminated with Western culture. According to Syed Muhammad Naquib Al-Attas, in his thoughts regarding the concept of ta’dib, he explained the need for instilling morals from educators to students. Thus, learning is based on how to practice theory so that each student can understand behavior between good and bad.

This study aims to comprehensively analyze philological approach perspectives of Edwar Djamaris and Charles J. Adams, how the history of the development manuscript studies and philological science, and how the implementation of philological approaches in Islamic studies. The type of research used is literature review through data collection techniques by searching for sources from books or articles that researchers analyze descriptively analytically.  The results showed that the proximity philology according to Edwar Djamaris in terms of concept or term is almost the same as described by Charles J. Adams, except that in his review it can be said to be slightly different.  Edwar Djamaris is more about philology that is literary in nature or ancestral heritage, while Charles J. Adams is more about texts containing Islamic teachings. The historical development of manuscript studies and philological science is divided into five periods: the Iskandariah, Roman, Renaissance, Middle Eastern, and Indian Schools. The application of the philological approach in   Islamic studies is found in the interpretation sources of Islamic law, as the researcher explained regarding the interpretation of the Quran Surat Lukman: 17 and implementation in terms of the relationship between philological studies and Islamic studies rahmatan lil'alamin.

This study aims to explain the hadith dha'if by comparing the thoughts of Imam Abu Hanifah and Imam Ahmad bin Hanbal. The type of research used is a literature review through data collection techniques by tracing sources either from articles, books, or other sources relevant to the topic of discussion. After the data is collected, the researchers descriptively analyze and the next step is to conclude. The results showed that on the thought of Imam Abu Hanifah related to the hadith dha'if it is permissible to practice it for something related to the practice or law of sharia and with the provision that the level is not very weak and there are no other postulates that have conflicts with the hadith. Meanwhile, according to Imam Ahmad bin Hanbal, it is the same as his thought that Imam Abu Hanifah to allow for the use of hadith dha'if with provisions on discussions related to Practice but not something that discusses the law.