<p><strong>Abstract: </strong>This article aims to explain the Tabot tradition and its cultural construction with the Bengkulu people as a minority group. The Tabot tradition experienced a kind of acculturation process in which two or more cultures met and made contact. Using Berry’s acculturation theory with a qualitative approach and ethnographic methods, this study resulted in a finding that the Tabut tradition resulted from a process of cultural acculturation between different religious and cultural contacts. In its journey, the Tabot is no longer a non-formal tradition but has become a local Bengkulu community organisation with the formation of the Tabot Harmony Family (KKT). The strategy chosen by KKT is to maintain its cultural and community heritage is integration. In this context, integration means maintaining the original culture and cultural contact.</p><p><strong>Keywords:</strong> Tabot, religious-cultural traditions, local Islam, acculturation<em></em></p><p><strong> </strong></p><p><strong>Abstrak:</strong> Artikel ini bertujuan untuk menjelaskan adat Tabut dan konstruksi budayanya dengan masyarakat Bengkulu sebagai sebuah kelompok minoritas. Adat Tabut mengalami semacam proses akulturasi di mana dua atau lebih budaya bertemu dan melakukan kontak. Menggunakan teori akulturasi Berry dengan pendekatan kualitatif dan metode etnografi, penelitian ini menghasilkan sebuah temuan bahwa Tabut adalah hasil dari proses akulturasi budaya antara kontak agama dan budaya yang berbeda. Dalam perjalanannya, Tabut bukan lagi sebuah adat tradisi non-formal, melainkan telah menjadi sebuah organisasi masyarakat lokal Bengkulu dengan terbentuknya Keluarga Kerukunan Tabut (KKT). Strategi yang dipilih KKT ialah untuk mempertahankan warisan budaya dan komunitasnya adalah integrasi. Dalam konteks ini, integrasi berarti mempertahankan budaya asli dan tetap melakukan kontak budaya.</p><strong>Kata Kunci:</strong> Tabot, Tradisi agama-budaya, Islam lokal, Akulturasi

As the largest Islamic mass organization in Indonesia, Nahdatul ulama certainly has enormous urgency in building a government in Indonesia. There are a lot of roles and services contributed by the ulema of the Indonesian state both in terms of social, political, educational and economic aspects. From the social side, the role of the ulama's ulema is seen as an effort to reaffirm all actual religious and social traditions that have institutionalized in a network of established structures and leadership patterns. From the political side, the ulema became the front guard's guard to maintain the integrity of the NKRI from a dangerous understanding. The journey of Nahdlatul Ulama, which initially had a lot of practical politics, then changed direction by focusing on religious social activities. In the world of education nahdatul uluma also contributes to the enormous service in educating Indonesian children, among others by establishing formal and informal educational institutions. In terms of the people's economy, the ulama took part in increasing the level of the economy of the Indonesian people with the establishment of shari'ah-based financial institutions. Keywords: Nahdlatul Ulama, Indonesian Government

Takaful is one of the most promising undertakings. People are expected to be involved in it, because of the principle of mutual help (tawa’un). Basically, Takaful and conventional insurance have advantages and disadvantages of each. Therefore, as a customer must understand and can consider well which insurance is most appropriate to use. Muslims should use sharia insurance or gradually abandon conventional insurance. The Takaful company obtains profit sharing from the management of funds collected on the basis of the tijarah (mudaraba) agreement. Takaful companies receive ujrah (fee) from the fund management of akar tabarru ‘(grant). There are several other tijarah contracts other than mudharabah that can be used in the practice of Takaful insurance, namely akad wakalah, wadi`ah and musyarakah.

Abstract: Islamic financial institutions are currently considered quite significant. However, on the other hand, of course, everything is not free from some shortcomings that should be a concern. Among those questioned, among others, is the role of the Sharia Supervisory Board in terms of implementing Good Corporate Governance (GCG). This paper will focus on discussions regarding planning and implementing strategies towards the Ideal Sharia Supervisory Board

This research aimed to analyze the position of copyright as a waqf object from the perspective of fiqh and positive law. This study was literature research with a normative approach. The data collection technique used in this study is the documentation technique. At the same time, the analysis technique in this study used descriptive inductive techniques. The results of this study indicated that copyright is protected by Sharia law. The owner has the right and authority over his or her copyright and is protected by the rules and laws. Copyright as a waqf object is permitted by Islamic law as long as the requirements for a waqf object are met. This is reinforced by the decision of the Indonesian Ulema Council (MUI) number 1 MUNAS/VII/5/2005, which allows Intellectual Property Rights (IPR) as a waqf object. The permissibility of copyright as a waqf object is also supported by positive law, i.e. Law No. 41 of 2004 concerning Waqf and Government Regulation No. 42 of 2006. In addition, copyright as part of IPRs fulfils the criteria of a waqf object, i.e. a valuable asset permissible by Sharia law whose ownership rights are transferrable. Accordingly, IPRs are legally used as a waqf object, and such rights should not be violated.