Philosophical discourse of universe creation was a phenomenon which characterized the dynamic views of Moslems scholars. This theme became an up to date topic as Moslems were faced with the exhaustive discussions to strengthen their beliefs on the existence of God and universe. In addition, this was also related to the great efforts made by the Moslems scholars to protect their concept on Tauhid and Aqeedah not to be contaminated by the thoughts aid concepts developed by non Moslem scholars. This writing aims at uncovering Ibn Rusyd philosophy on cosmology. lbnu Rusyd stated that universe was gradually created. Thus, the creation should be a process of changing one to another or change the potential into an actual creation. All these processes were done continuously in indefinite period.

Evil is the problematic thing if it is related to God and the source of evil. According to atheist, dualist and polytheist; evil is the empiric reality, its existence beside goodness cannot be refused. In the further explanation, mean that there is other power beside God power, which creates evils, because it is impossible for The Sacred God to create evils.<br /><br />Muslim philosophers, according to Muttahhari, denied that argument, because in their opinion, if there is other power beside God power, which creates evils, means syirk (dualist or polytheist); something to be avoided in religious ground (tauhid). Muttahhari argued it is true that evil is empiric reality but it is relative. The universe comes into being from The Ultimate Good and work with a good system. Then the evil occurs when the system works in disproportional way or one of the components work out of the rule. Furthermore, evil is temporal and disorderliness, it is not a system or an ethic.<br /><br />Keyword: evil, good, and God.<br /><br />

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.

<p>Renewal in Islam is an important part of the great tradition of Muslim community in their long life historical canvas. Initial dynamics of Islamic reform that appear along the modern era and in various areas, stretching from Saudi Arabia, Egypt, Turkey, India, North Africa, and Indonesia stressed that the context of modernity is demanding a revitalization of the Muslim intellectual heritage, including the works of earlier generations of Muslim scholars, as the role played by the European Christian community. As for the "second wave" of reform in Islam insists the appreciation of the importance of critical and historical approaches in understanding Islam, rather than theological, ideological, and political polemic. Therefore, to fill a more meaningful modernity Muslim reformers called for the need of refresher ijtihad by applying a new methodology to perform reinterpretation of sacred texts in solving social issues and contemporary morality.</p>

The purpose of this study is to investigate the concept of Kafa'ah or the selection of a mate based on equality is an urgency in marriage. The criteria for kafa'ah in general vary from place to place, as well as what happened to the community of kyai batu ampar Madura in their marriage system through the concept of kafa'ah by way of marriage between relatives. The author looks for answers through observation by asking the perpetrators of inter-kinship marriages of kyai Batu Ampar Madura. This type of research is an empirical juridical research (field research) which was conducted in Madura Pamekasan. The sources of data taken are primary data sources, namely 3 respondents who have married between relatives, and some secondary data the authors take from books or journals related to the concept of kafa'ah in marriage. The results of research related to the concept of kafa'ah from the perspective of Maqisid Al-Syariah Imam Al-Syatibi in marriages between relatives of the kyai of Batu Ampar Madura have three criteria as tools to maintain the situation, namely; Aspects of heredity, religion, and property, can be proven with these three aspects it is easier to form the Sakinah Mawaddah Warahmah family.