This paper is examined the development history of the yellow book (kitab kuning) as Islamic textbooks in Indonesia from the perspective of philology. First, from the codicology perspective, the yellow book scattered in Indonesia since the 16 th to 21 st century had a consistent increase in terms of variations of scientific disciplines, the title of the book and media. The purpose of the yellow book originated from da'wah (Islamic call) material. It then became a lesson material in pesantren (Islamic boarding school) before being a reference in Bahtsul Masa'il (solving religious issues), lectures, legislation and the MUI (The Indonesian Council of Ulama) fatwa. Before being written by the Indonesian, the yellow book were originally written by foreigners, especially from the Middle East (Arabs, Persian). Second, from the textology perspective, the number of yellow book scripts has implications for the significance of the plural text criticism. The yellow book which has long been used by academic society, especially pesantren, shows the pragmatic side, reception aesthetics and reception dynamics in the text edition context. Third, transliteration and translation of the yellow book started from the hanging translation (terjemah gandul) method to interpret its original Arabic language by using the archipelago languages (Malay, Javanese, Sundanese, Madura) in the form of Arabic script (Pegon). Furthermore, transliteration and translation of yellow book are growing rapidly, especially from Arabic scripts to Latin script and from Arabic to Indonesian.

Artikel ini bertujuan memformulasikan sumber pendidikan Islam melalui implementasi metode tafsir tarbawi tematis yang ditujukan pada ayat-ayat yang memuat term Rabb dan derivasinya sebagai representasi pendidikan Islam dalam konteks tarbiyyah; dan ayat-ayat yang memuat term „Allama dan derivasinya sebagai representasi pendidikan Islam dalam konteks ta‟lim. Ada tiga temuan artikel ini. Pertama, dari 977 term Rabb dan derivasinya dalam Al-Qur‟an, 972 term menunjuk Allah Swt sebagai sumber pendidikan; dan 5 term menunjuk manusia sebagai sumber pendidikan. Sedangkan dari 41 term „Allama dan derivasinya, 24 ayat menunjuk Allah Swt sebagai sumber pendidikan; dan 17 term menunjuk makhluk selain Allah Swt sebagai sumber pendidikan, terutama manusia. Kedua, sumber pendidikan Islam menurut perspektif Al-Qur‟an dalam konteks tarbiyyah dan ta‟lim adalah Allah Swt dan manusia. Ketiga, Allah Swt dan manusia sebagai sumber pendidikan Islam, direalisasikan melalui empat sumber ilmu pengetahuan, yaitu sumber wahyu (Al-Qur‟an dan al-Sunnah), intuisi (ilham dan inspirasi), akal (ijtihad dan penalaran), dan alat indera (terutama pendengaran dan penglihatan).

Covid-19 pandemic has brought out some new words classified as four: Indonesian, English, loan words, and abbreviation or acronym. Those new vocabularies trigger similarities and differences in how Indonesian understand and use them. This study aims to explain the construction and implication of those new words from the perspective of Qur'anic asynonymity (al-Wujuh wa al-Naza'ir). This study used a qualitative approach involving a library mixed with field research and engaging a survey to 104 respondents (61 educators, 29 students and 14 common people). The analysis reveals two findings as a scientific contribution to the linguistic discipline. On the aspect of language meaning, most of the respondents know the meaning of new Covid-19 pandemic words while showing a variety of understanding. On the aspect of language use, meanwhile, most of the respondents are more familiar with English words such as "Corona, Covid, Covid-19" instead of both Indonesian and loan words like "Wabah, Pagebluk, Pandemi". Additionally, they have different perceptions in the use of those new words for practical use.

The fast growing number of radicalism movement attached to Islam and Moslem is not in line with the number of literature on Islamic Peace Education. A research mentioned that there only found 15 related literatures at 19 Moslem majority countries. This requires proactive responses ranging from discourse enrichment to deradicalization action. This research aims to construct Qur'anic Peace Education on philosophical base (epistemology) using educational exegesis (tafsīr tarbawī) analysis on 1632 Qur'anic keywords which then be shortlisted to 24 due to the relevance. Ontologically, Qur'anic Peace Education aims to implement the active peace instead of negative one as well as reduce both direct and indirect violence. Epistemologically, this concept implements indirect Peace Education for society with high risk conflict before turning to the direct one for those who can already live together peacefully. Axiologically, it will build peaceful mental among the subject of education through peaceful-values education process.

<p>The article philologically analyzes the term <em>rahmah</em><em> </em>through four data sources. First, al-Qur’an that often mentioned the term <em>rahmah</em><em> </em>563 times in 422 verses. Second, the book <em>Shahih Bukhari-Muslim</em> that sets forth the socialization of the term <em>rahmah</em> from insider perspective on the teachings and normative examples of Muhammad. Third,  the book <em>Muhammad: His Life Based on the Earliest Sources</em>by Martin Lings and<em>The Venture of Islam </em>byMarshall Hodgson that summonses <em>rahmah</em><em> </em>socialization from outsider perspective through the life of prophet and muslim.Fourth, the book <em>Ihya’ ‘Ulum al-Din</em>by  al-Ghazali and <em>Toward a Global Civilization of Love and Tolerance</em>by Fethullah Gulen that describes <em>rahmah</em> practice as a way of life for classic and contemporary sufi. By means of three stages philological analysis: Information-socialization-transformation, there are three claims of this article. Information phase, normative definition of term <em>rahmah</em> is a universal affection addressed to all creatures in universe. Socialization phase, normative definition of term <em>rahmah</em> socialized thru the teaching and normative examples of prophet, who assigns <em>rahmah</em> as an identity of muslim whether they are in minority status nor majority one. <em>Rahmah</em> practice socialization strengthened by the life of prophet and Muslim with affection domination rather than hatred. In transformation phase, <em>rahmah</em><em> </em>appeared asa classic and contemporary sufistic life style that actively spread affection to all creatures with no insight of girded exoteric status.</p><p> </p><p dir="RTL">يحلل المقال فلسفيًا مصطلح رحمة من خلال أربعة مصادر للبيانات. أولاً ، القرآن الذي غالبًا ما يذكر مصطلح "رحمه" 563 مرة في 422 آية. ثانياً ، كتاب الشاه البخاري المسلم الذي يحدد التنشئة الاجتماعية لمصطلح رحمة من منظور داخلي على تعاليم محمد وأمثلة معيارية. ثالثًا ، كتاب محمد: حياته استنادًا إلى المصادر الأولى ، مارتن لينغز ومشروع الإسلام بقلم مارشال هودجسون الذي يستدعي التنشئة الاجتماعية للرحمة من منظور خارجي عبر حياة النبي والمسلم. رابعًا ، كتاب "إحيا الدين العلوم الغزالي وإحلال حضارة عالمية من الحب والتسامح ، فتح الله غولن" الذي يصف ممارسة الرحمة بأنها أسلوب حياة للصوفية الكلاسيكية والمعاصرة. عن طريق ثلاث مراحل التحليل اللغوي: المعلومات التنشئة الاجتماعية ، التحول ، وهناك ثلاث مطالبات من هذه المقالة. مرحلة المعلومات ، التعريف المعياري لمصطلح رحمة هو عاطفة عالمية موجهة إلى جميع المخلوقات في الكون. مرحلة التنشئة الاجتماعية ، التعريف المعياري لمصطلح رحمة اجتماعيًا من خلال الأمثلة النبوية التعليمية والتدريسية ، التي تسمي الرحمة بهوية للمسلمين سواء كانوا في وضع الأقلية أو الأغلبية. رحمه ممارسة التنشئة الاجتماعية المعززة من قبل حياة النبي والمسلم مع المودة الهيمنة بدلا من الكراهية. في مرحلة التحول ، ظهرت رحمة على أنها نمط حياة صوفية كلاسيكي وعصري ينشر بنشاط المودة لجميع المخلوقات مع عدم وجود فكرة عن حالة غريبة غريبة.</p>