This study aims to examine the determinants of <em>maqasid shariah</em> based performance of Islamic banks in Indonesia. The data was extracted from the published annual audited reports of Islamic banks in Indonesia during the period 2014-2017. This research used correlation and multiple linear regression analysis to examine the proposed hypotheses. <em>Maqasid shariah</em> based performance was proxied by <em>maqasid index</em>. The proposed factors as determinants of <em>maqasid shariah</em> based performance are profit loss sharing financing, cost efficiency, and risk taking behavior. The results of this research revealed that profit sharing financing positively influences <em>maqasid shariah</em> based performance, but risk taking behavior has a negative impact. Cost efficiency does not influence <em>maqasid shariah</em> based performance. The implication of this finding is that Islamic banks should have commitment to realize <em>maqasid shariah</em> through increasing their profit loss sharing financing in the <em>mudharabah</em> and <em>musharakah</em> modes

The first purpose of this article is to defineabout a social empowerment model through social entrepreneurship. Furthermore, social entrepreneurship figures are also analyzed as a second purpose to support the concept of the implementation. Social entrepreneurship is one of social empowerment models to solve social problems and to create social change using entrepreneurial principles. The characteristics of the model are to create social value, social entrepreneur, social entrepreneurship organization, market orientation, and social innovation. The figures who accomplished in executing the model such as the founder of Grameen Bank, the leader of Islamic Boarding School Al-Ittifaq in Bandung, and the leader of Islamic Entrepreneurial School Abdurahman bin Auf in Klaten.

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The model for developing Islamic religious education (PAI) materials based on religious moderation to shape the character of the nation's children at the upper secondary level of education is urgently needed because the phenomena of radicalism and intolerance are spreading in the world of education. In this case the role of the teacher in the learning process is needed to deliver the younger generation in shaping the nation's character. This research focuses on the model of developing Islamic religious education material based on religious moderation, the material is designed according to the values of religious moderation with active learning strategies, and is able to shape character . This study uses a qualitative approach and data collection techniques are used by means of: in-depth interviews, participant observation, documentation, and focus group discussions. Checking the validity of the data through: extending the researcher's presence in the field, triangulation, peer discussions, transferability, dependability, and confirmability. The informants for this study were school principals, students, teachers at senior high schools in Kudus Regency, Central Java, Indonesia. The results of this study indicate that religious moderation-based Islamic education material development models are able to shape the character of students effectively and efficiently. The implication of this study is to become a reference for upper secondary level teachers in the process of learning PAI material. In addition, this research also contribute theoretically to the government in the development of religious moderation-based PAI materials.

<p>This study aims to integrate green learning into the curriculum and proposes a holistic conceptual framework for Islamic higher education. This study used a qualitative-thematic approach and collected data through structured interviews with four informants from Islamic higher education institutions with green campus programs who were selected through snowball sampling. The results revealed that the green campus had been implemented in several ways, including the vision and governance of the campus environment, the appropriate waste management, research, and community service, and the learning process in several courses, either explicitly regulated in the written curriculum or implicitly taught in the hidden curriculum. One of the goals of implementing a green campus is to provide insight to students, lecturers, and other higher education communities about the importance of a sustainable environment through the learning process as a provision when living in a society. In addition, Islamic higher education has budgeted funds for green campus development, although it is limited because it strictly competes with funds allocations for other required campus development. For this reason, the researchers propose <em>Tawhid</em>-Based Green Learning, a conceptual framework for developing Islamic higher education responsive to the natural environment, which is reflected in the vision, mission, goals, learning materials, quality assurance, and outcomes. The concern for the environment based on <em>tawhid </em>(monotheism) integrated into the curriculum is also a form of human piety, and Islamic higher education has the task of producing graduates who have <em>insan kamil </em>personalities. As an implication, Islamic higher education must contribute to reducing the impact of global warming through <em>tawhid</em>-based green learning included in curriculum and lecture materials.</p>