My academic concern is that so far, some studies tend to look at economic recovery, during the COVID-19 period, focusing on planning, economic and social, economic and health, economic and political, economic and distribution, economic and monetary transmission. No researcher focused on the problems: how is the performance of the individual approach used by the government in solving economic problems? What constraints are experienced in problem-solving? and how is the community approach of the Quran as a solution to the economic recovery model? By using participatory action qualitative research and content analysis of the Quranic text, the result shows that community-based, using the qur’anic paradigm, can be a monetary recovery system based on religious, social spirit. This, at the same time, confirms the significance of the community-based development approach, combined with the values of the Qur'an, in solving community economic problems, due to the COVID-19 pandemic. The findings of the study term the pattern of economic recovery with the community approach have advantages, compared to the individual approach used by the government. The study also finds that the community's policy in economic recovery opens up more opportunities for the financial independence of the community. By using the community Passing-Loos Management System (CP-LMS), the concept of the Qur'an charity values, as the basis of the religious majority of Indonesian society, the community-based approach can be the foundation of Pancasila's economic development. Thus, the results of this study indicate that the pattern of integration, between the values of the Qur'an and the Pancasila economic system, as the SDGs authorized, can present an independent community economic system.

MF. Zenrif Dasen tetap Jurusan Syari'ah STAIN Malang lftitahTidak sedikit masyarakat kampus, baik di lingkungan Departemen Agama atau Departemen Pendidikan Nasional, yang belum atau sengaja tidak memahami perlunya islamisasi ilmu pengetahuan. Padahal, di dunia ilmu pengetahuan global, banyak pakar meyakini bahwa sejak paruh terakhir abad ke-20 merupakan kebangkitan kembali Islam (the renaissance of Is/a. m) yang setidaknya ditandai dengan timbulnya semangat islamisasi ilmu pengetahuan, ekonomi, sosial, politik clan sebagainya. Keberhasilan islamisasi ini bahkan dinilai oleh GB. Shaw sebagai salah satu indikasi bahwa Islam adalah agama yang mempunyai kapasitas asimilasi terhadap perubahan perubahan yang dapat mengantarkan dunia pada kebahagiaa· n. 1Penilaian Shaw· tersebut tidak berlebihan, sebab sejak paruh kedua abad ke-20 isalmisasi dalam berbagai bidang menampakkan asimilasinya dengan kentalnya perubahan-perubahan. Sekalipun geliat islamisasi tersebut belum menemukan formatnya

The problem of family leadership is heatedly debated: "should there only man or woman to hold the position as the head of a family?" This article offers some alternatives on the reformulation of the concept of family leadership from the Islamic perspective. Even though the topic was discussed by both classical and modem ulama, a comprehensive analysis on the leadership of women in a family is required. This article is meant to offer some models in empowering women.

<p class="Bodytext20"><span lang="IN">Feminist discourse is always actual, inexhaustible and not tired of being discussed. When we are saturated with the problem of emancipation, then we speak feminism and gender equality, even now being warmly discussed the issue of violence against women. This paper discusses the truth of the Qur'anic concept of the potential of female violence supported by various social facts. Nowadays women's violence is much faster than men do. The crime of women is not only murder, robbery, mistreatment, demolition and theft, mugging, pickling and burning of houses, but also rape with violence. Therefore, it is necessary to reconstruct the concept of women's empowerment that can eliminate, or at least minimize the possibility of polarization of women violence. This is because clearly in Indonesia the phenomenon of women's violence, both in the family and the public, the more transparent. In the view of the Qur'an, violence to anyone, any gender, and to any group, is not justified and contrary to humanitarian values</span></p><p class="Bodytext20"><span lang="IN"> </span></p><p class="Bodytext20">Diskursus keperempuanan memang selalu aktual, tak habis- habisnya dan tak bosan-bosannya dididiskusikan. <span lang="IN">K</span>etika kita jenuh dengan masalah emansipasi, kemudian kita berbicara feminisme dan kesataraan jender, sekarangpun sedang hangat didiskusikan masalah kekerasan terhadap perempuan.<span lang="IN"> Tulisan ini membahas k</span>ebenaran konsep al-Qur’an tentang potensi kekerasan perempuan <span lang="IN">yang </span>didukung fakta sosial <span lang="IN">yang beragam. Dewasa ini kekerasan yang dilakukan oleh perempuan jauh lebih cepat meningkat dibandingkan yang dilakukan oleh laki-laki. Kriminalitas perempuan tersebut tidak hanya pembunuhan, perampokan, penganiayaan, pembongkaran dan pencurian, penjambretan, pencopetan dan pembakaran rumah, tapi juga perkosaan disertai kekerasan. Untuk itu perlu rekonstruksi konsep pemberdayaan perempuan yang dapat menghilangkan, atau setidaknya meminimalisir kemungkinan terjadinya polarisasi kekerasan perempuan. Hal ini karena </span>jelas di Indonesia fenomena kekerasan perempuan, baik dalam keluarga maupun publik, semakin transparan. <span lang="IN">D</span>alam pandangan al-Qur’an, kekerasan pada siapapun, jenis kelamin apapun, dan pada kelompok manapun, tidak dibenarkan dan bertentangan dengan nilai-nilai kemanusiaan</p>