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The purpose of this study is to examine the effect of forgiveness therapy on decreasing anxiety level of the teenager victim of abuse. The research design used quasi-experimental pretest-posttest control group design. The participants were 22 teenagers aged 15-18 years old that were grouped into experimental and control groups. The instrument used Depression Anxiety Stress Scale by Lovibond and Lovibond (1995) and adapted into Indonesian by Damanik (2014). The data analysis used two independent sample test with Mann Whitney test. The analysis results of pretest and posttest show there is difference of anxiety level between experimental and control groups. The given therapy has a significant effect size of 84.6%.

H. Muhammad Basiuni Imran and H. Ismail Mundu are mufti or charismatic clerics who are popular now in the West Kalimantan area. Both lived contemporaneously, and their work in various scientific, social, and political fields has brought them to a level of popularity that is not only in the Malay Archipelago world but also in the Islamic world. Therefore, it is essential to study their biographies, starting with their family background, education, academic career, environment, and work. The method used is the historical method and comparative research. The results of this study are as follows 1) both mufti comes from religious family backgrounds, as seen from the childhood of H. Muhammad Basiuni Imran studied religion from his father, H. Muhammad Imran, while H. Ismail Mundu studied theology with his uncle, H. Muhammad bin H. Ali; 2) the two mufti used the Middle East as their intellectual space. It was seen that H. Muhammad Basiuni Imran performed the hajj and studied simultaneously in Mecca and Egypt, while H. Ismail Mundu performed the hajj three times and only studied in Mecca; 3) both multitasked with explaining to the public religious issues when H. Muhammad Basiuni Imran, as mufti in the Sultanate of Sambas, wrote Tafsir Tujuh Surah and Ayat as-Siyam as a response to the problems faced by the Malay community. Meanwhile, H. Ismail Mundu held the position of mufti in the Kubu Sultanate, writing Bugis translation of the holy book of the Qur’an as a response problem faced by the Bugis people.

This paper discusses the contextualization of QS. al-Maidah: 3 regarding pig heart transplants in humans. This practice has become an interesting and viral issue on social media because a few months ago in the United States there was a medical finding about a pig heart transplant in humans which was successfully tested on the world's first patient. In responding to this there are differences of opinion, some allow and do not allow, of course it is very much influenced by the understanding of the text. Therefore, it is very important to review the interpretation of the text using Abdullah Saeed's contextual approach. The results of this study: 1) From a linguistic analysis point of view, the word khinzir means pig. Judging from the micro-macro asbab an-nuzul, pigs are not found in the midst of the Arab nation's historical life. 2) the interpretation of scholars from generation to generation towards the word lahmun khinzir has two main points. First, it is forbidden to eat pork. Second, the use of pig heart valves as a substitute for diseased human heart valves can be justified in an emergency. 3) contextualization. The use of pig heart in human heart transplantation is prohibited as long as there are other efforts that can be cured medically. However, if it is an emergency in order to protect one's life, then it is permissible on the condition that the recovery can only be done by means of a transplant and only done by a trusted specialist doctor.

Pada dasarnya umat Islam di seluruh dunia adalah ummah wahidah. Namun kenyataannya, sebagian umat Islam malah saling konflik dan berpecah belah disebabkan perbedaan pendapat, pandangan, dengan saling menyalahkan dan mengkafirkan. Oleh karena itu, bagaimana konsep dari kedua tafsir yang ditulis oleh Hamka dan Kementerian Agama RI dalam merespon problem tersebut yang mana corak kedua tafsirnya membicarakan tentang masyarakat. Metode yang digunakan adalah metode komparatif. Hasil penelitian ini adalah 1) Hamka dan Kementerian Agama RI sependapat mengartikan ummah wahidah adalah satu akidah tauhid dan satu suka berbuat baik. Keduanya, sama-sama memberikan cara untuk mewujudkan ummah wahidah dengan kembali kepada kitab yang mengandung kebenaran dan menyebutkan faktor yang menjadi kendala terwujudnya ummah wahidah, yakni sifat dengki. Perbedaannya, dalam menguraikan makna, kendala dan cara mewujudkan ummah wahidah, Hamka lebih rinci, sedangkan Kemeterian Agama RI lebih sederhana; 2) Konsep ummah wahidah yang ditawarkan Hamka dan Kementerian Agama RI masih sangat relevan dengan konteks kekinian. Dari kedua kitab tafsirnya memberikan solusi agar umat Islam berpegang kepada Kitab al-Quran dan as-Sunnah. Sementara itu, Hamka secara spesifik memberikan cara agar manusia kembali kepada kesatuannya dengan mencari titik temu yang mengacu kepada nilai-nilai kebaikan, bahkan sebagai sarana untuk berlomba-lomba dalam kebaikan; 3) Implikasinya umat Islam harus merubah mindset dan bersikap dewasa untuk menerima perbedaan yang ada.