This study aims to examine the representation of theology in Islamic public festivals in Indonesia, focusing on Grebeg Maulud in Yogyakarta, Tabuik in Pariaman, and Sekaten in Surakarta–Yogyakarta. These three rituals are understood not only as cultural practices but also as theological heritage that transforms in the context of modernity. The research method used is qualitative with a descriptive approach, through literature studies utilizing cultural documents, references from the Qur’an, and academic literature. Data analysis is conducted using the interactive model by Miles, Huberman, and Saldana, while the validity test employs source triangulation. The results show that Grebeg Maulud represents the theology of gratitude and social legitimacy through the symbol of gunungan; Tabuik displays the theology of sacrifice assimilated into Minangkabau identity; and Sekaten demonstrates the theology of cultural da’wah through gamelan art and the rakyat market. Modernity encourages these three rituals to be institutionalized as cultural heritage as well as tourism attractions, giving rise to a dialectic between sacredness and commodification. The contestation between Islamic orthodoxy and local traditions strengthens the view that public rituals are dynamic arenas for theological negotiation, where faith, culture, and politics interact. This study concludes that Nusantara Islam presents a contextual, flexible, and globally relevant model of public theology, offering a significant contribution to the international discourse on religion and the public sphere.
This study evaluates the depth of local wisdom integration in supporting sustainable tourism in Samosir Regency through diagnostic mapping across the attraction, accessibility, and amenity sectors. Using a qualitative-descriptive design, data were gathered from 14 key stakeholders representing government, private sectors, and communities, then analyzed through systematic reduction and axial coding. Results reveal an “integration paradox”; Batak Toba local wisdom is aesthetically accommodated in cultural attractions and architectural designs but remains absent as an operational principle in accessibility and environmental practices. This is evidenced by an “X” status regarding technical sustainability, such as the lack of low-emission transport and waste management systems aligned with traditional nature conservation values. The novelty of this research lies in the formulation of a systematic model mapping the “integration gap” between symbolic representation and functional sustainability. These findings confirm that without functional Triple Helix collaboration, local wisdom remains a mere visual commodity with no impact on ecosystem preservation. The study recommends a policy shift from cultural promotion to mandatory green infrastructure regulations and the revitalization of endangered heritage narratives. By providing specific operational indicators, this research offers a strategic roadmap for stakeholders to synchronize infrastructure development with traditional environmental ethics to ensure long-term tourism sustainability.
This research aims to examine the phenomenon of ethical crises among students in the digital age from the perspective of the hadiths of Prophet Muhammad (peace be upon him), with a focus on the etiquette of seeking knowledge within the State Islamic University of North Sumatra (UINSU) Medan. This research uses a qualitative approach with a descriptive-analytical research design. Data was obtained thru observation of students' academic behavior in face-to-face and online lectures, semi-structured interviews with students and lecturers, and documentation in the form of academic assignments and other supporting documents. This research is also supported by a literature review examining the hadiths of Prophet Muhammad (peace be upon him), classical Islamic texts such as Ta'līm al-Muta'allim by Az-Zarnuji and Iḥyā' 'Ulūm al-Dīn by al-Ghazali, as well as relevant contemporary scientific literature. The research findings indicate that UINSU Medan students are experiencing an academic ethics crisis characterized by a decline in the etiquette of seeking knowledge, a decrease in awareness of academic honesty, and an increasing dependence on digital technology, particularly the internet and artificial intelligence (AI). Forms of this ethical crisis include excessive reliance on AI without critical thinking, plagiarism and copy-pasting in academic assignments, and manipulation of research data due to time pressure and administrative demands. From the perspective of the hadiths of the Prophet Muhammad (peace be upon him) and Islamic scholarly traditions, this phenomenon reflects a weakening of the values of honesty (ṣidq), trustworthiness, diligence (mujāhadah), and sincerity of intention in seeking knowledge. Therefore, it is necessary to reinforce academic ethics based on the etiquette of seeking knowledge so that the use of digital technology aligns with the formation of students' character and intellectual integrity.
Marriage in Islamic law is a legal contract that carries theological, social, and juridical consequences, the validity of which depends on the fulfillment of its essential pillars (arkān al-nikāḥ). Among these pillars, marriage guardianship (wali nikah) remains one of the most fundamental and contested issues in Islamic jurisprudence. This article examines the legal status of wali nikah as a pillar of marriage through a normative–comparative analysis of major Sunni legal schools and explores its reconstruction within Indonesian Islamic family law. Employing doctrinal legal research with a conceptual and comparative madhhab approach, this study analyzes classical fiqh texts alongside contemporary legal instruments, particularly the Indonesian Compilation of Islamic Law. The findings demonstrate that the majority of jurists (jumhūr) regard guardianship as a constitutive element determining the validity of marriage, primarily to ensure legal certainty and the protection of women’s interests. In contrast, the Hanafi school grants greater legal autonomy to adult women under specific conditions. The article argues that Indonesia’s adoption of the jumhūr position represents not merely a transplantation of classical doctrine but a normative reconstruction aimed at safeguarding legal order, women’s rights, and social stability within a modern Muslim legal framework.
