The new educational policy in Indonesia does not require English as a compulsory subject in primary school. To respond to the current policy, some primary schools, especially Islamic affiliated primary schools still have a commitment to provide English lessons as an extracurricular subject. Since there is no regulation toward the teaching and learning process, implementing Content-Language Integrated Learning (CLIL) approach into teaching materials aims to improve the learning process. This study used ADDIE (Analysis, Design, Development, Implementation, and Evaluation) model to design the CLIL materials and reached the third stage. The results highlight that after conducting a need analysis, the syllabus and the students' activity book consists of three selected topics that integrate Islamic values into CLIL model. They were Caring for Living Things, My Heroes, and My Dream Job. Those topics were adapted from a thematic book applied in the school partner under the Curriculum 2013. These topics were designed into three main subjects i.e., Science, Islamic Content, and Arts. Furthermore, before each topic, vocabulary-based activities were presented followed by three kinds of activities. Islamic values are integrated into CLIL materials to promote Contextual Teaching and Learning (CTL) also to advocate local wisdom-based curriculum, particularly infusing the Muslim cultures and values. This study concludes that there is a need to integrate Islamic content to English materials in Islamic primary affiliated schools.

This article purposes to evaluate the phenomenon of domination of combative jihadism and factors that have conditioned the domination. It also evaluates whether the dominant concept of jihād can be paralleled to the Western concept of “just war”. It can be argued that normatively Islam recognises two forms of jihād namely the greater jihād (self-purification and improvement) and the lesser jihād (combative war). Historically, the contemporary discourse of jihād has been dominated by its combative meaning, however. This domination has been conditioned by several factors, such as the growth of the ideology of radical Islamism, the Western hegemonic behaviour, globalisation and the absence of alternative narratives. This article finds that, furthermore, the dominant concept of jihād, in a legalistic view, is relatively similar to the Western concept of just war, although, in reality, it tends to be illegal or “breaking the law”. It discusses the normative and historical meanings of jihād, the factors that have been conditioning the domination of combative jihadism, and jihād and just war.

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This research was conducted to analyze the implementation of the law of castration from the perspective of Maqashid Syariah. In Indonesia today there are many criminal acts of rape against women and children. As an alternative punishment with castration as formulated in Law Number 70 of 2020. The method used is normative juridical research, namely research to find legal doctrines or principles, ijma’ (opinions of scholars), therefore in this study the author tries to understand the conversation about sexual deviation, especially those that discuss the application of castration sanctions against sex offenders. This research is a juridical normative research which is viewed from the perspective of Maqashid Shari'ah. In Islamic law, punishment for perpetrators of sexual crimes is given in the form of stoning and whipping. Castration punishment is not in accordance with Maqashid Shari'ah because it can damage human beings which is contrary to the hifdzun of the nafs. First, Islamic sharia has strictly prohibited castration on humans, without any difference of opinion (khilafiyah) among the fuqaha. Second, in terms of the castration method used is the injection method. Third, that which is injected is the hormone estrogen, the law is also haram, because it causes the castrated male to have physical characteristics like women. Based on the 3 reasons, it is unlawful to impose castration on perpetrators of sexual crimes.

Amid the issue of Indonesian religious extremism, the role of women in strengthening literacy and religious moderation in the family is a serious concern. Preventing cases of radicalism can start from the closest point, namely the family. This is important to study because the role of women in the family is not only as mothers, but women can carry out their multi-role as individuals, wives, mothers, and community mobilizers in the implementation of religious moderation. Through parenting applied by mothers to children, they can integrate the values of justice and togetherness so children learn to respond to differences wisely. The role of mothers and women amid the Covid-19 pandemic is completing domestic work and indirectly acting as teachers for children. In this situation, mothers must be wise and need to supervise their children using technology, which is the main door for children to receive information. This study examines the role of women in the family as movers of religious moderation in Indonesia. The research method used is library research, which will focus on the literature, while the analysis used is descriptive-analytical. The result of this research is that women as mothers can instill values of religious moderation through child-rearing, women as wives can work together with their husbands in fostering a household ark that integrates the value of religious moderation in educating children as a mother, and the nuclear family. While women as a society have the potential to maintain and maintain inter-religious harmony, this potential is underutilized.