<p><em>Having religion actually makes religious doctrine as an energy in solving the problems of humanity, one of them is the waste problem. The religious doctrine of the perfection of faith obtained by maintaining cleanliness must be realized by cooperating with multiple disciplines or other entities as an effort to create a clean and healthy society. The paradox of the society which is being busy with religious rituals, but neglecting the cleanliness of the environment continues until today, including in Grobog Wetan Village, Pangkah District, Tegal Regency. Initially this dedications was planned with the Almaghfiroh Foundation. However, in its development also with the Village Government, Youths, Fatayat, RT, RW and Nature Lovers Students.This dedication in dealing with the problem of garbage aims to bring up a paradigm of dealing with waste problems as a worshipping ritual, getting reward as in other rituals. It also makes waste as something which is close and can be treated as something economical. By using the society intervention method, the result of this service is a process in which the society developing a pattern of sorting and processing organic and inorganic waste. Organic waste is transformed into magot caterpillar food and inorganic waste is still in the process of being transformed into tradable goods. In addition, the fundamental achievement of this research-based dedication is the emergence of a new understanding for the society not to "hostile" waste, but to be close to the waste, which exists a daily life and eventually to "make friends" with waste. This service also recommends the village government to create a waste management budget on a larger scale. These achievements must also be interpreted and disseminated to the society as a form of worshipping.</em></p><p><em>Beragama sejatinya menjadikan doktrin agama sebagai energy dalam memecahkan masalah kemanusiaan, salah satunya masalah sampah. Doktrin agama tentang kesempurnaan iman diperoleh dengan menjaga kebersihan harus direalisasikan dengan menggandeng berbagai disiplin atau entitas lain sebagai upaya mewujudkan masyarakat yang bersih dan sehat. Paradoks masyarakat sibuk ritual keagamaan namun abai dengan kebersihan lingkungan terus beralangsung hingga saat ini. Termasuk di Desa Grobog Wetan Kecamatan Pangkah Kabupaten Tegal. Awalnya pengabdian ini direncanakan bersama Yayasan Almaghfiroh. Namun dalam perkembangannya juga dengan Pemerintah Desa, Para Pemuda, Ibu-Ibu Fatayat, RT , RW dan Mahasiswa Pecinta Alam.Pengabdian dalam menangani masalah sampah ini bertujuan untuk memunculkan paradigma menangani masalah sampah sebagai ibadah, berpahala sebagaimana ibadah ritual lain. Juga menjadikan sampah sebagai sesuatu yang dekat dan bisa diperlakukan sebagai sesuatu yang ekonomis. Dengan menggunakan metode intervensi komunitas, hasil pengabdian ini berupa proses. Yaitu masyarakat mengembangkan pola pilah dan olah sampah organic dan an organic. Sampah organic ditransformasikan menjadi makanan ulat magot dan sampah an organic masih dalam tahap proses transformasi menjadi barang yang diperjual belikan. Selain itu, capaian mendasar dari pengabdian berbasis riset ini adalah munculnya pemahaman baru bagi masyarakat untuk tidak “memusuhi” sampah, melainkan dekat dengan sampah yang merupakan kenyataan dalam keseharian dan akhirnya “berteman” dengan sampah. Pengabdian ini juga merekomendasikan pemerintah desa untuk membuat anggaran penanganan sampah dalam skala yang lebih besar. Capaian-capaian ini pula harus dimaknai dan disemaikan kepada masyarakat sebagai bentuk ibadah.   </em></p>

The existence of Pesantren in the national education system has been confirmed through law number 18 of 2019 concerning Pesantren. Through this law, Pesantren receive affirmation and recognition from the state as educational, da'wah and community empowerment institutions that are characterized by the uniqueness of each Pesantren. Thus, Pesantren education has the same rights and obligations as other education according to their respective levels. Pesantren, both as educational, da'wah and community empowerment institutions, actually operate as instruments in enforcing religious and state orders in the field of humanity. The history and distribution of Pesantren throughout the archipelago with their various characters and uniqueness are State assets which after being integrated into the national education system, must be welcomed by regulations in the local spheres as an effort to implement the concurrent principle of constitutionality. Since the beginning, Pesantren's identity was the love of the country, teaching moderatism at the same time being with the people as an important element in the struggle and filling independence with local wisdom. For this reason, regional regulations that are derivatives of the Pesantren Law and the division of tasks between the central and regional governments in the field of education are urgently compiled to carry out the constitutional mandate of Pesantren at the regional level. Field studies with a qualitative approach show that local regulations on Pesantren are needed at least to strengthen the role of Pesantren in safeguarding State sovereignty amid the increasing number of religious issues as a component of political conflict. This is none other than so far the Pesantren has never been proven to teach its students to fight against the legitimate State. Second, to produce graduates who are ready to work at various career levels. Third, with the integration of vocational education in Pesantren, it can reduce the rate of urbanization by creating creative jobs in the local sphere. This is the true urgency of the Pesantren's humanitarian mission, which has received a legal through the Pesantren Law.

The winning of Umi Azizah as a Tegal Regent in the period of 2018-2023 describes the achievement of the democracy which tends to be religious in Tegal. She is the first woman regent in the history of Tegal Regency. Before that, in the period of 2013-2018, she acted as the Vice Regent of Ki Enthus Susmono in leading Tegal Regency. WTP opinion was achieved by Tegal Regency after waiting for 13 years. In June 2018, Umi Azizah got 70% votes, she is chosen as the Tegal Regent after replacing Ki Enthus Susmono who passed away. Before dying, in the occasion of Halaqoh of 999 Ulama in Tegal regency, Ki Enthus said that if in the period of 2018-2023 Umi Azizah steps forward to be the candidate of Tegal Regent, then Ki Enthus will not be against her. Moreover, Ki Enthus said that he will be her supporter. In spite of her position as a political figure, Umi Azizah is also the leader of Muslimat NU (Autonomous Organization in NU) in Tegal regency. She has a strategic position as the majority of Tegal residents are Moslem and affiliated to NU. This article describes the power of Umi Azizah as a woman who is chosen to be a regent, builds political connections, and also faces political escalation with religious doctrinal campaign which has a gender bias.

This service is done to accelerate the implementation of child-friendly Islamic boarding schools in Tegal Regency which has come to the piloting stage or as prospective models. The service method is Participatory Action Research (PAR) whose process aims at learning in overcoming problems and meeting the practical needs of the pesantren by identifying problems, evaluating and exploring potential in accelerating the implementation of child-friendly pesantren. The output of the community service is that the Kiai and the management of the pesantren understand the laws and regulations regarding child protection and various types of child abuse that must be avoided, propose a Regent's Regulation as a follow-up to the Regional Regulation on Facilitation of Pesantren Development, strengthen the governance of pesantren for the creation of child-friendly pesantren, cooperate with various related parties for socialization and counseling related to child-friendly pesantren, and design a pesantren curriculum with standard student behavior.

Economic welfare is the dream of every human being, including Muslims, one of the means is through waqf, but its existence is still not widely explored. This is due to the lack of professional nadzir in Indonesia. So through Law No. 41 of 2004 on waqf, especially in Article 12, the Government sets the wages of waqf nadzir, the hope is that nadzir can work professionally. This research is a library research that aims to express the opinion of 'ulama about nadzir wages and then conclude it. Data collection is conducted through library studies and then qualitatively analyzed by descriptive methods. All 'ulama agreed that wakif has the right to determine how much wages will be given to nadzir. while the Judge is only entitled to determine the wages of nadzir according to the applicable law. However, if there is no provision from either the wakif or the judge, while nadzir does not submit to the judge, then the 'ulama differ in opinion. Hanafi and Maliki 'ulama agreed that judges have the right to determine the wages of nadzir with standard wages. While shafi'i 'ulama have a difference of opinion that nadzir does not get wages unless it requires, nadzir can take wages but only a little and nadzir can take standard wages whether in need or not. Dissent also occurs in hanbali 'ulama, if nadzir works with the intention not to stabilize wages then it should not take wages, but if the intention to take wages then there is a difference of opinion that nadzir can take wages either need or not, nadzir can take wages to simply meet his needs, or nadzir can take standard wages.