<p><em>This article aims to explain the history of the inculturation process of clean culture through toilets in the twentieth century Surakarta society. The methodology used in this research is historical method using critical historical approach. Using this method, the authors analyze the process of using toilet in a holistic manner, the toilet that is not affected by the socio-political practices. The phenomena are analyzed by using the theory of hegemony Gramsci and the theory of inculturation. The result of this research is that the emergence of the concept of toilet brings a change in the standard of healthy life among the Javanese people. It bears new cultural values, e.g. the value of modesty and embarrassment that have not recognized by the Javanese people before. It also promotes the concept of privacy body that makes the birth of social stratification.</em></p>

WHO’s data shows that suicide rates increase every year. In 2015, more than 800,000 people died caused by suicide. The average of suicide case in Indonesia is about 300.000 people each year. Depression, stress and inability to face life's challenges are considered as the trigger for more suicidal behaviour. By those phenomena, many efforts are needed to solve them. Paul G. Stolz (called as Stolz) states that one of important thing for human is Adversity Quotient (AQ) or intelligence to face problems. Based on Stolz, the one who has a high Adversity Quotient will not easy to give up when s/he faced difficulties. s/he will keep tough, tries to face many obstacles well.This paper will explore the concept of Adversity Quotient values in Qur’an since it is the source of life, rich of values of how to face and live the life. Thus thematic methodis chosen to analyse this paper. The result of this study shows that the intelligence to face the problems taught in Qur’an is like the concept of patient in the Qur’an. There is adimension of human spirituality, in which to face loads of problems, human is reminded to take in or receive (to be ridla, to be sincere, and to do maximum effort and to have spiritual element: to submit everything to Allah). Allah is with those who are patient. The result of this study is expected to construct human perspective and mentality in facing life problems, so as to have a high Adversity Quotient, thus human does not easily despair of his problems, keeps tough and does not easy to commit suicide.

This research explained that the feminine character is a character related to the consideration of the heart and the nature of beauty (jamāliyah/yin). The masculine character is a character that is related to the considerations of ratio/logic and the nature of majesty (jalāliyah/yang). Feminine and masculine characters in the Qur'an are mutually integrated and complementary to one another and possesed by men and women. This research was qualitative research. This research used the maudlui interpretation method with a historical-critical-contextual approach. Interestingly, the verses that refered to biological meaning of humans (al-dzakar-al-untsā and basyar), many of them did not demonstrate the content of these characters while yet the verses that refered to social relationship (nisā'-rijāl, insān) did. This term was related to the social role and function of the caliphate for men and women. Al Qur’an also mentioned the feminine and masculine natures of Allah's attributions. The feminine character of Allah has jamāliyah elements such as al-rahmān and al-rahīm. Masculine characters on the other hand features jalāliyah elements such as al-Azīz and al-Malik. The feminine and masculine characteristic of human being are likewise on on the feminine and masculine character of God's. As a result, people might reflect on Gods’s Qualities in their own lives. Feminine and masculine characters are also found in God's creatures, both in term of biology and their cooperative and complementary function in the universe. These characters are functional and interchangeable.

Praktek perdagangan manusia merupakan bentuk kejahatan yang masih terjadi. Mayoritas korban trafiking adalah perempuan, meskipun juga ada korban laki-laki dan anak-anak. Tulisan ini hendak mengkaji fenomena trafiking dan bagaimana al-Qur’an merespon praktik trafiking. Dari kajian yang dilakukan, dapat diketahui bahwa trafiking memiliki bermacam bentuk dan modus. Kebanyakan trafiking terjadi dalam bentuk pemaksaan kerja, serta eksploitasi seksual. Modus yang muncul ada kalanya tawaran pekerjaan dengan gaji tinggi, pemaksaan, pernikahan pesanan, atau yang terkait dengan dunia pendidikan seperti tawaran magang. Banyak faktor yang mendorong terjadinya trafiking, antara lain ekonomi, pendidikan dan  sosial budaya, terutama pandangan yang masih bias gender sehingga memandang perempuan sebagai makhluk yang bisa diperlakukan semena-mena. Al-Qur’an memberikan perlawanan terhadap praktik trafiking ini. Karena tidak sesuai dengan elan vital yang dibawa al-Qur’an yang mengajarkan keadilan dan kasih sayang untuk kemaslahatan kehidupan.

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