Dari hasil temuan ini diketahui bahwa terdapat lima kesalahan Syaikh dalam penulisan naskah. Pertama, kata ﻖﺘﻨﻨﻣ seharusnya ﺖﻨﻤﻣ. Kedua, kata ث ﻦﯿﻜﻌــﻛ seharusnya ث ﻦﯿﻜﻌﺘﻛ. Ketiga, kata ﻢﯾﺪﯿﻗ seharusnya ﻢﯾﺪﻗ. Keempat, kata ﺔﻔﻣ ﻢﯿﻠﻛ seharusnya ﺖﻔﻣﺎﻛ. Kelima, kata ﮫﻧﺬﻣﻼﺗ seharusnya هﺬﻣﻼﺗ. Terdapat satu kata yang lupa ditulis yaitu kata ءﺎﻘﺑ. Selanjutnya, terdapat lima pemikiran Syaikh Abdu al-Shamad al-Falimbani dalam ZMBKT. Pertama, Konsep dasar mempelajari ilmu tawhid adalah hendaknya harus mengenal terlebih dahulu akan sifat-sifat Allah dengan baik dan benar, serta mengetahui akan pembagian tauhid dengan menggunakan dalil tentang berbagai persoalan tauhid secara ringkas dan sistematis. Kedua, Pembahasan Ilahu al-Haq dan Ilahu al-Bathil yaitu Tuhan yang berhak disembah dengan sebenar-benarnya adalah Ilahu al-Haq yaitu Allah SWT bukan Ilahu al-Bathil. Ketiga, Makna La Ilaha Illa Allah adalah tidak ada sesembahan yang paling berhak disembah melainkan Allah. Keempat, Pembahasan tentang larangan memikirkan dzat Allah tanpa memahami ilmu manthiq, ilmu tawhid, dan ilmu keislaman lainnya. Kelima, Pembahasan tentang larangan menuduh seseorang dengan perkataan kafir yaitu mencela, membongkar aib orang di masyarakat, maka perbuatan seperti ini tidak diperbolehkan.

One of the issues still being debated today is the women testimony, specially in marriage. Previous study found that in the KHI women are not be able to be a witness. As stated in article 25 of KHI “That may be designated as a witness in the marriage contract is a Islam male, fair, understanding, mature, uninterupted memory and is not deaf or hard of hearing”. By using the normative legal research methode (juridical) with statute approach and using content theory as legal materials analysis techniques. This study found that the KHI has used by the headman as referenced in determining marriage witness, in that found there were many drawbacks,  in addition it was look like a breakdown of The Marriage Law No 1 of 1974, as well as the basics of the article is almost entirely abstracted from Fiqh Syafiiyah books. In fact, the Qur'an and the hadith are not forbid women to be witness. Likewise in the Constitution, women have the equality before the law. For that we need the deconstruction of KHI Article 25 by providing opportunities for women to witness the marriage. Considering that The KHI is part of the rules of law, accordingly for reform it should be made by the president himself as an executive or judicial review to the Constitutional Court.

Work culture is a philosophy as values into the nature, customs, and Work culture was a philosophy as values that became the nature, habits, and the driving force that was owned by every individual in the working environment of an organization. If it was associated with the organization, especially in the Ministry of Religion, the work culture showed how the values of work culture internalized by certain means (vehicle), so that people could feel the excellent service from government organizations of Religion Ministry. 

The written examined efforts to analyze the thought and Sufism patterns of HAMKA. HAMKA was one figure of Indonesian Muslim intellectual who had given significant contributions in the Islamic sciences. Among the many creations of Hamka was Tafsir al-Azhar and several books related to mysticism, one of them was a modern Sufism. in his monumental  creation  Tafsir al-Azhar, HAMKA peeled many verses of Qur'an relating to the specifics of  Sufism, including: Tauba, zuhd, resignation, Rida, wara ', qana'a, and mahabbah. Hamka more patterned his interpretation of Sufism akhlāqy. The characteristic of Sufism pattern such as emphasizing perfection and sanctity of life were formulated on the setting of mental attitude and discipline behavior, it clearly was the substance of Sufism offered HAMKA in this life. For the attainment of optimal happiness human existence should identify themselves with the characteristics of divinity in tazkiyat al-nafs as a first step that must be done, in Sufism sciences   riyādhah steps were known as takhalli, tahalli and tajalli.

In economic activity appeared the three actors in it; State, the private sector, and communities that each had different bargaining positions, such as access to capital and political access with respect to natural resources such as land that limited. Changes in economic perspective view toward the rapidly developing ground. Currently the ground further highlighted its function as capital assets and commodities, the mastery and utilization of land depended on market mechanisms. This meant that capitalist contributed to intervene the mastery and ownership of land. This affected concentrated on a handful of people who had big capital with more tendency to speculative rather than productive. Results of the research which was found that Rahman had a general idea that the fundamental principle of the whole body of norms or rules in economic activity was turn the attitude of altruism, namely the altruistic rather than personal interests. In particular, first; Rahman rationale was, as a basic theological importance of managing in the form of hard work to meet the livelihood so that they did not fail or lagging from others in the struggle for survival. Rahman explained that the emphasis on man's efforts to obtain a source of livelihood was one of the fundamental economic principles in Islam; if this principle ignored it will meet with failure causing poverty and starvation. Secondly, in terms of basic thoughts of Rahman on the corporate governance of the land of Islam over to an aspect of the economic approach based on the production of the agricultural sector, ranging from the certainty of land ownership which affected toward the result of increased production, land distribution, the production of the agricultural sector which emphasized the holding of insurance with the principles of " mutuality "and" cooperative "as both a preventative and a recovery in production activities, improvement of human resources (HR), and the determination of minimum wages by using a calculation in accordance with the basic necessities. Third, based on the basic thoughts, Rahman had relevance to the corporate governance of land in Indonesia, the relevance contained in the constitution or the Indonesian positive laws that applied today. 

Landasan hukum taklik talak menurut ulama fiqih didasarkan pada konsep nusyuz yang terdapat dalam Q.S. alNisa`(4) : 34 dan 128 serta beberapa Hadits yang dikenal dalam hukum perkawinan Islam. Karena dikhawatirkan pada suatu saat suami berlaku nusyuz kepada isterinya maka boleh keduanya membuat perjanjian dalam bentuk taklik talak. Disisi lain jika dilihat dari unsur-unsur yang terkandung dalam shigat taklik talak, terdapat unsur iwadl atau biasa disebut sebagai uang pengganti dari isteri kepada suaminya agar suaminya mentalak isterinya. Ini menunjukan bahwa jika dikemudian hari ternyata suaminya melanggar shigat taklik talak, isteri dapat mengadukan suaminya kepengadilan dengan talak khulu, karena dalam talak khulu-lah adanya istilah iwadl. Dalam UU Nomor 1 Tahun 1974 tentang: Perkawinan, tidak memuat taklik talak apakah sebagai alasan perceraian atau sebagai bentuk perjanjian perkawinan. Akan tetapi dalam Kompilasi Hukum Islam (KHI) taklik talak secara gamlang dan detail di bahas, jika suami melanggar taklik talak, isteri dapat mengajukan gugatan perceraian dengan alasan pelanggaran taklik talak ke Pengadilan. Pengadilan Agama menjadikan taklik talak sebagai alasan penetapan putusnya perkawinan didasarkan pada fakta persidangan di Pengadilan Agama bahwa taklik talak sebagai alasan putusnya perkawinan, proses pembuktian taklik talak di Pengadilan Agama dan Pertimbangan hakim dalam putusan pelanggaran taklik talak sebagai alasan putusnya perkawinan. Kedudukan taklik talak dalam perkawinan adalah sebagai perjanjian perkawinan, sebagai alasan isteri untuk menggugat cerai suaminya dan juga sebagai penjamin hak-hak isteri serta melindungi mereka dari perlakuan diskriminatif suami, disisi lain suami akan lebih termotivasi untuk bertanggung jawab terhadap isteri dan keluarganya serta mempergauli isterinya dengan baik. Namun jika dicermati secara mendalam pelaksanaan sighat taklik talak dilihat dari segi aspek hukum, taklik talak belum memiliki payung hukum yang kuat, demikian juga dilihat dari aspek redaksi sighat taklik talak jika memakai pendekatan al-mafahim al-asasiyah al-Islamiyah (konsep-konsep dasar Islam) sesungguhnya taklik talak yang demikian itu bertentangan dengan dua perinsip dasar yaitu: asas al-musawwa (persamaan atau kesetaraan) dan asas al-huriyah (kebebasan atau kemerdekaan)

Perkembangan Islam di Afrika Utara telah dimulai sejak khalifah Umar bin Khattab (634-644M), yang mengutus Amru bin Ash untuk menguasai Mesir yang kemudian secara sistemik dilanjutkan pengembangannya oleh dinasti-dinasti yang berkuasa kemudian. Penyebaran Islam oleh beberapa penguasa muslim telah membuat bahasa Arab menjadi bahasa resmi yang dipakai oleh masyarakat muslim diberbagai wilyah, khususnya Afrika Utara. Pengaruh itu bukan saja pada aspek bahasa tetapi pada peradaban pada umumnya. Data sejarah di Afrika Utara dengan beberapa aspek kemajuannya, baik bidang administrasi pemerintahan, ilmu pengetahuan, arsetektur, bangunan-bangunan bersejarah, pola hubungan penguasa dengan masyarakat, menjadi bukti sejarah bahwa Islam rahmatan lil’alamin. Hanya pemerintahan yang maju, stabil dan makmur saja yang mampu mendirikan bangunan-bangunan megah dengan arsitektur tinggi.

Bahasa Arab sebagaimana bahasa-bahasa yang lain memiliki empat keterampilan berbahasa (مهارة اللغة) atau dikenal pula dengan فنون اللغة (seni-seni bahasa). Pembelajaran bahasa Arab adalah proses untuk membantu peserta didik agar dapat belajar kata-kata yang disusun dan digunakan oleh orang-orang Arab untuk mengungkapkan tujuan-tujuan orang-orang Arab tersebut. Pembelajaran bahasa Arab berbasis humanistik saat diaplikasikan di kelas dapat dilakukan dengan beberapa model berikut; 1) Pendidikan berbahasa terbuka adalah proses pendidikan yang memberikan kesempatan kepada peserta didik untuk bergerak secara bebas di sekitar kelas dan memilih aktivitas belajar mereka sendiri.guru hanya berperan sebagai pembimbing.2) belajar berbahasa dengan kooperatif merupakan dasar yang baik untuk meningkatkan dorongan berprestasi peserta didik. 3) Pembelajaran mandiri adalah proses pembelajaran yang menuntut peserta didik menjadi subyek yang harus merancang. mengatur dan mengontrol kegiatan mereka sendiri secara bertanggung jawab. 

Sultanate of Palembang Darussalam is one of Sultanate in the Nusantara archipelago. The first Sultan of Palembang Darussalam, Susuhunan Abdurrahman was appointed as Sultan on March 3, 1666. In 1821 the Sultanate of Palembang are frozen by the Netherlands, and was resurrected again on March 3, 2003 by the Assembly of the Majelis Adat of Sultanate of Palembang Darussalam with its designation of Raden Sjafei Prabu Diradja,  as a Sultan of Palembang Darussalam with the title of Sultan Mahmud Badarudin III. Legality of power of Sultan Mahmud Power Badarudin III, referring to the basic characteristics of the legality of power in the Malay Islamic Sultanate system, base on very important factor as follows: first, direct descendant of former sultans of Palembang Darussalam Sultanate. Second, supported by the Ulama. Third, has an artifact that became a symbol of the sovereignty of the Sultanate of palembang darussalam belonging to former sultans. Regarding the form of the implementation of the legality of the power of the Sultan Mahmud Badaruddin III, that can be seen from the existence of activities, such as; the preparation of Dictionaries Baso Palembang, designation guguk-guguk inside and outside of Palembang, Attend different events and seminars related to the Sultanate of Palembang Darussalam, and maintaining continuity, customs, art and culture of the nation of Indonesia including environmental sustainability, particularly in the city of Palembang Darussalam.

The concept of Islam toward the children protection referred to the Qur'an and as-sunna. With this reference would find clarity about aspects of children protection. As for some norms of the irregularities and crimes in assessing children protection happened in society. Children protection must go through the judicial institutions, as the material development of scientific work and material of legal considerations used as basic materials of legal decision on the children protection. In addition, the religious courts paid attention to the values of law which were alive in the society were a role of law and justice as contained in the government's decision in Law No. 23 of 2002 on the protection of children. Someone's life must be paid attention even in development of physical, mental, and spiritual. This paper concluded the concept of children protection according to Law No. 23 of 2002 on the protection of children, explained that children were creatures who must be protected from any danger that would happen, the children should grow and develop both physically and mentally. Likewise with Article 13 paragraph 1 and 2 that (1) the crimes that caused injuries and fatalities to children who did so charged to severe legal. (2) The parent or guardian nanny if committing a crime when caring for the children, so the parent or guardian nanny would get severe punishment. In Law No. 23 of 2002 in Article 1, which reads every person had the right to live grow and participate in the fair with the dignity of humanity also get protection from violence and discrimination (threatening). Meanwhile, according to Islamic law for all human life must be protected from both physical and spiritual. Because it had been required to protect both themselves and others, In Islamic law, especially in prayer command explained that the prayer for Muslims was obligatory. When the children were 10 years old it must execute the order of prayer, but if at that age did not pray then the children should be beaten up.