This research focuses on the role of Al Muhajirin Orphanage in Palu City in building religious character of children reviewed from Islamic law. This research used qualitative research method through observation, in-depth interviews, and documentation study. The data obtained were analyzed using data reduction technique, data presentation, data verification, and drawing conclusions. The results showed that: (1). The caregivers' efforts in building the religious character of children were strongly supported by the situation and condition of Al Muhajirin Orphanage marked by the stay of foster children in the dormitory, so that religious-based character building could be performed optimally. The religious-based character values that were developed including being religious, disciplined, like to read, caring for the environment, responsible, and honest. The implementation of religious-based character formation aims to make a person as a good human being. The forms of implementation of character education are manifested by cultivating the faith, providing guidance, providing good role models, enforcing rules, providing advice, motivation, and conducting supervision (2). Islamic law review of the role of caregiver included educating, teaching, and training. Educating means transmitting and developing the values of life/personality. Teaching means transmitting and developing science and technology. While, training means developing skills in foster children based on QS. Al-Kahfi [18] 66-70. Meanwhile, character building in Islam is the same as moral education and it is also a purification of the soul and character of humans to become righteous humans based on the Quran and hadith.

No abstract

The chapter considers concubines of the ruling Timurid house of 15th-century eastern Iran and Transoxiana. Conventional wisdom holds that concubinage was a legal arrangement in which slave owners enjoyed licit sexual relations with their female property. This understanding of concubinage fails to account for other ways in which it was practiced in history. One notable counterexample of this kind is found in the households of Timurid princes, who ruled collectively over regions of Central Asia following the reign of Temur, or Tamerlane (1336–1405 CE). Timurid sources from the later period list numerous women as royal concubines who were not slaves. Instead, they belonged to notable Muslim families whose pedigrees contemporaries deemed prestigious enough to record for posterity.

Penelitian ini bertujuan untuk mengetahui apakah laporan keuangan yang disusun oleh LAZIS WAHDAH Kota Bontang telah sesuai dengan PSAK 109. Metode penelitian yang digunakan adalah metode analisis Deskriptif-Komparatif. Adapun sumber data yang dilakukan dalam penelitian ini adalah dengan teknik dokumentasi dan teknik wawancara. Kemudian, teknik analisis dilakukan dengan melalui empat tahapan yaitu pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian ini menunjukkan bahwa Lembaga Amil Zakat, Infaq dan Sedekah Kota Bontang belum menerapkan penyusunan laporan keuangan sesuai dengan Pernyataan Standar Akuntansi Keuangan 109, hal ini ditunjukkan dengan tidak adanya laporan keuangan yang menunjukan informasi secara rinci seperti laporan posisi keuangan (neraca), laporan perubahan dana, laporan perubahan aset kelolaan, laporan arus kas, dan catatan atas laporan keuangan. Melainkan hanya laporan secara sederhana yaitu laporan pemasukan dan pengeluaran.

This article unpacks the connections between empire, piety, and pilgrimage in the early modern western Indian Ocean world by examining the history of a reliquary shrine dedicated to a qadam, or footprint relic of the Prophet Muḥammad located in Ahmedabad, Gujarat. Classified by the Archeological Survey of India as the ‘Tomb of Mir Abu Turab’ (ASI Monument no. N-GJ-44), the site was a qadamgāh in the Mughal period and from the late-sixteenth to the early-eighteenth centuries functioned as a place of visitation (mazār) for pilgrims eager to see the naqsh-i qadam-i sharīf (the impression of the noble foot), whose white appearance stood in stark contrast against the black stone. By examining Persian historical narratives, including one authored by the man responsible for the relic’s arrival to South Asia, this article demonstrates how relics mediated Mughal imperium, devotion to the Prophet Muḥammad, and sayyid identity in early modern Gujarat.