This paper explored the life of social stratification of the Madurese society and the usage of Bhasa Madhura (Madurese language) by using two theories, namely Talcott Parsons' structural functionalism theory and stratification theory by Paul B. Horton. The research method used in this research was a qualitative descriptive method. The authors based this research on literature review and empirical data by observation and interviews. Through data analysis, the author uncovered several findings. First, the social stratification styles of the Madurese society in the context of status, class, and occupation was divided into three types, namely the levels of the oreng kenek, pongghaba, and parjaji communities. Second, the social stratification styles from religious context were divided into six types, including keyae, ajji, modin, bindharah, santre, and banne santre. Third, the usage of Bhasa Madhura in the Madurese social stratification was divided into different honorifics, from the highest and most polite honorific to the lowest or impolite honorific. Besides that, the usage of abhasa (enggi-bunten) styles and ta'abhasa (enja'-iye) styles also occur in some aspects of Madurese conditional and contextual life. The findings of this study could be used to advise the preservation of Bhasa Madhura in the social stratification realm.

The mosque is a significant element in Islamic architecture that primarily constructs the presence and doctrine of Islam. On the other hand, it has a substantial role in developing Islamic civilization from time to time. It was able to convey and preach the teachings of Islam from the Qur'an through the parts of the building. One of the mosques that represent these criteria is the Sumenep Jamik Mosque. This paper aims to explore Quranic values in the architecture of the Jamik Mosque. The research method used in this study is a qualitative descriptive method. The author describes empirical data related to the architecture of the Jamik Mosque. The approach used in this study is historical-philosophical. The research indicates that the Jamik Mosque construction was adopted and inspired by the values of the Qur'an. Empirical facts about aspects of the Qur'an in the architecture of the Jamik Mosque can be found in the building parts, including; mosque building, mihrab, calligraphy as mosque decoration, the grandeur of the gate (gapura), garden, overlapping roof, tower, pillar, place of ablution, and pavilion (pendopo). Based on this phenomenon, it can be concluded that the architecture displayed by the Jamik Mosque is inseparable from the values of the Quran and Islamic ideological doctrines.

Televisi merupakan salah satu media massa yang dapat menyampaikan informasi dengan jangkauan yang luas baik nasional maupun internasional. Suguhan program atau acara yang disajikan oleh berbagai stasiun atau channel sangatlah bervariasi, mulai dari program-program umum seperti sinetron, komedi, berita sampai pada program-program yang Islami. Salah satu channel yang menyuguhkan program Islami yaitu Indosiar. Masifikasi program Islami mulai tampak sejak menjelangnya bulan ramadhan sampai berakhirnya bulan ramadhan, di mana Indosiar merupakan representasi channel TV yang menyuguhkan program Islami seperti acara "Ramadhan di rumah saja". Makalah ini mencoba untuk mengeksplorasi praktik-diskursif resitasi Alquran (segmen Indonesia Mengaji) dalam acara "Ramadhan di rumah saja" oleh channel Indosiar. Penelitian ini didasarkan pada karya Inaya Rakhmani tentang dakwahtainment. Melalui praktik resitasi Alquran, para artis dangdut mengekpresikan kesalehannya dan menyampaikan pesan-pesan Islami. Popularitas artis tersebut menjadi faktor utama untuk menarik konsumen dengan mempertahankan daya tarik pribadinya dan tentunya memperhatikan penyampaian konten Islami. Fenomena tersebut menunjukkan bahwa perkembangan komersialisasi televisi mampu mengkolaborasi antara format penyiaran televisi dengan konten-konten Islami.

The Qur'ān is a way of life that is always mined and studied to answer the complex and dynamic problems of life. The works of interpretation are one of the proofs of interpretation products dedicated by interpreters of the ulama to succeed in the effort to understand the Qur'ān so that it can be guided and truly become the way of life. Efforts to understand the Qur'an are carried out with a variety of approaches and methods, one of which is the hermeneutic method. The Mafātiḥ al-Gaīb interpretation by Faḥruddin Al-Rāzi is a representation of interpretation that applies hermeneutic elements. This paper aims to explore the elements of hermeneutics in Mafātiḥ al-Gaīb's interpretation by Faḥruddin Al-Rāzi by taking a sample of Al-Ikhlās's letter. The research method used in this study is a qualitative descriptive method, the authors attempt to examine and describe the data that exists. The findings in this study indicate that the hermeneutic elements used by Al-Rāzi in the interpretation of Al-Ikhlās include munāsabah, asbāb an-nuzūl, and esoteric meanings. The three components are used to find out the meaning of an objective and comprehensive text from Surah Al-Ikhlās. So that it concludes that the essence of God referred to in Surah Al-Ikhlās includes His żat, ṣifat, and af’al.

The discussion on the field of ontology in philosophical studies always has its own uniqueness. Ontology as a science that discusses the nature of all things stimulates humans to always think and reflect so that in the long span of ontology studies many figures will play a role in that field. Characters who contribute to thinking about nature have their own characteristics. This is represented by figures Mulla Sadra and Jean Paul Sartre. This paper intends to explore the thoughts of Mulla Shadra and Jean Paul Sartre regarding ontology studies by using a comparative approach, where researchers compare or compare the two thoughts of these figures in revealing differences and similarities. The research method used in this paper is a qualitative-descriptive method to clearly describe the object. The findings in this paper are; First, Sadra's existential ontology emphasizes more on the aspect of religiosity in which all the existences in the universe are small parts of God's existence, meaning that all existence depends on its source, namely God. Meanwhile, Secondly, Sartre's existential ontology places more emphasis on human freedom as the main actor in life. According to him, the existence of humans with their freedom is absolute without interference from God (non-religious/atheist), even humans create their own functions and goals.