Amulet or also known as talisman is a writing material or a spell that is believed to have a miracle and can be used as an antidote to a disease. Indigenous Peoples of Wewengkon Kasepuhan Citorek Lebak-Banten West Java is one of the Indonesian community who believes that the burden of everyday life will be reduced by wearing an amulet. The amulets are usually worn on the house walls, hang on the door, or used as a necklace. Besides amulets, Wewengkon society also practices a charming debus. Debus is an art of traditional practice staging remarkable human ability includes immunity to sharp weapon and fire resistance that is believed originally from the holy book of the Qur'an. This research is very interesting because, firstly, the majority of Indigenous people Wewengkon Kasepuhan Citorek Lebak-Banten is a Muslim; Secondly, the amulet use a few verses in the Qur'an or hijaiyyah (Quranic alphabets). This research includes a living Qur'an study as an effort of certain communities to revive the Qur'an in their daily life. Using the anthropological and ethnographic approach, this study has revealed; first, the belief in the amulet is originated from the belief of the elders or the respected one who ordered the use of amulets in daily life. Second, the verses written in the amulet are the verses of the Quran, al-muqaththa'ah and hijaiyyah alphabet; Third, the amulets are usually used in wallets, belts or the main door of the house; Fourth, a beneficial direct result of the amulets can be felt by indigenous people of Wewengkon Kasepuhan presenting an increase in the economy, powerful aura and guarding against threats and catastrophe.

This article explains the phenomenon of fidyah sholat and fasting tradition in Indramayu. Generally, fidyah prayer which is performed by the society still raises a quite heated controversy. It is different from the "fidyah fasting" which has been agreed upon the whole Muslim society. From those debated ideas, the people in Indramayu still perform the tradition in a various way. One of them is the "fidyah" with specific rituals, such as the fidyah in the way of rotating back and forth the rice or money (Geong), the fidyah which is given before a corpse is prayed, and the fidyah on the seventh day of the death of a person.

No abstract

The concept of family in the al-Qur'an is a command to be a happy family for each other. If this cannot be realized in a family then the family cannot be said to be a family that is by the concept of the Qur'an. As mentioned in the Quran ar-ruum commands to make a family a family that is happy with each other.

Islam yang datang ke Nusantara  adalah paham  teologi Asy`ariyah, kental dengan warna Sufisme (Tarikat) dan kurangnya pengaruh paham teologi rasional Teologi Asy`ariah semakin berkembang dan menjadi mapan di Indonesia ketika sejumlah ulama yang belajar di Timur Tengah, terutama di Makkah dan Madinah, kembali ke Indonesia sejak abad ke-17 dan 18. Mereka ini, yang secara sosial dan intelektual termasuk ke dalam jaringan ulama di Timur Tengah, yang mempelajari dan mengikuti aliran teologi Asyariah, yang selanjutnya mereka sebarkan melalui kitab-kitab yang mereka tulis.  Ulama-ulama besar abad ini seperti Hamzah Fansuri, Ar-Raniri, Abdul Rauf al-Singkili, Al-Maqasri dan Muhammad Nafis Al-Banjari dan Al-Palimbangi adalah pengikut dokrin kalam Asy’ariyah. Namun, hasil yang diperoleh dari penelitian ini adalah Penafsiran terhadap ayat-ayat kalam dalam Tafsir Depag memiliki kecenderungan agak dekat kepada corak pemikiran kalam rasional-Maturidiyah Samarkand. Sebaliknya sedikit sekali persamaannya dengan kalam tradisional (Asy’ariyah dan Maturidiyah Bukhara). Dalam membicarakan kemampuan akal dan fungsi wahyu, ada persamaannya dengan paham kalam Maturidiyah Bukhara, tetapi pendapat dalam Tafsir Depag lebih maju, dimana akal punya potensi mengetahui Tuhan, mengetahui Tuhan itu Esa, mengetahui baik dan buruk, mengetahui dasar adanya kebaikan dan keburukan serta mengetahui adanya kehidupan akhirat.