FRANCES CHRISTIE'S Classroom Discourse Analysis EBOOK

 

https://drive.google.com/file/d/1zmSePsRHSLBmcZvQTDxEss-4W_IMz_AK/view?usp=sharing

AIICARE 2026 CALL FOR CONTRIBUTIONS

 

✨ CALL FOR CONTRIBUTIONS ✨

AIICARE LP2M UIN Salatiga invites scholars, researchers, and practitioners to contribute to: 2026 Annual International Interdisciplinary Conference and Research Expo (AIICARE)

Theme: “Integrating Islamic Thought, Education, Science, and Society: Multidisciplinary Approaches to Global Transformation”

📅 Key Dates:

Submission (Full Paper): May 31, 2026

Editorial Check & Peer Review: July 15, 2026

Conference Date: October 5-6, 2026

Notification: 26 October 2026

Revision: 9 November 2026

📅 Conference Date: October 5-6, 2026

📍 Venue: Laras Asri Hotel, Salatiga

Keynote Speaker

Prof. Zakiyuddin, M.Ag. – Rector of UIN Salatiga

Invited Speakers

Prof. Dr. Irma Wani Binti Othman, Universiti Malaysia Sabah

Associate. Prof. Dr. Abd. Razak Zakaria, University of Malaya, Malaysia

Ashek Mahmud, Ph.D,  Jagannath University of Dhaka, Bangladesh

Farhana Zaman, PhD, Jagannath University of Dhaka, Bangladesh

Prof. Dr. Anak Agung Ayu Dian Andriyani, S.S., M.Hum,  Universitas Mahasaraswati Denpasar, Bali, Indonesia

Dr. Faizal Risdianto, S.S,M.Hum, Universitas Islam Negeri Salatiga

Conference Topics

1. Contemporary Ijtihad and Reform in Islamic Legal Thought (Renewal of Islamic jurisprudence in response to global issues)

2. Islam, Human Rights, and Global Ethics (Islamic perspectives on justice, equality, and humanitarian values)

3. Islamic Governance, Civil Society, and Public Policy (Religion-state relations, democracy, and policy reform)

4. Transforming Islamic Education in the Digital Era (Blended learning, AI in madrasah, e-learning models)

5. Curriculum Integration: Bridging Religious and Scientific Knowledge (Integration-interconnection paradigm in Islamic institutions)

6. Teacher Professional Development in Islamic Educational Institutions   (Pedagogical innovation and competency development)

7. English Language Teaching in Islamic Educational Contexts (ESP, EAP, TOEFL preparation, global communication)

8. Arabic Language, Literature, and Islamic Intellectual Heritage (Philology, literary studies, classical and modern texts)

9. Religious Communication and Digital Da’wah in the Global Age (Media studies, social media discourse, cyber-pragmatics)

10. Islamic Finance, Banking, and Financial Technology (FinTech) (Innovation in Sharia-compliant systems)

11. Islamic Economic Ethics and Sustainable Development Goals (SDGs) (Social justice, poverty alleviation, green economy)

12. Halal Industry, Global Trade, and Economic Transformation (Halal supply chains, certification, global markets)

13. Integration of Islamic Worldview and Scientific Inquiry (Philosophy of science in Islamic perspective)

14. Mathematics and Quantitative Approaches in Social and Religious Studies (Statistical modeling, big data in Islamic research)

15. Muslim Societies in a Globalized World: Identity, Pluralism, and Social Change (Migration, multiculturalism, interfaith engagement)

The submitted papers will be published in SINTA  1 & SINTA 2 indexed journals and AIICARE Proceedings https://conferences.uinsalatiga.ac.id/index.php/iicare/index

📌 Submission Link: https://s.id/2026AIICAREregistration

Conference Fees:

Presenters Fees: Mahasiswa 150 K, Dosen UIN Salatiga 250 K, Dosen umum 350 K

Non-Presenters Fees: Mahasiswa 100 K, Dosen UIN Salatiga 200 K, Dosen umum 300 K

🌟 Organized by AIICARE LP2M UIN Salatiga

You dont need to be Muslim to stand for Palestine, you just need to be Human.

 

 

Manusia, Fitrah, dan Jalan Kembali kepada Allah

Ustadz Dr. Joko Ali Wasono menjelaskan bahwa dalam diri manusia terdapat potensi kebaikan yang merupakan pantulan dari Asmaul Husna, meskipun hanya sebagai “percikan kecil” dari sifat-sifat kesempurnaan Allah. Manusia diberi kemampuan mencintai, menyayangi, berbuat adil, memaafkan, dan menunjukkan kebijaksanaan. Semua itu bukan karena manusia memiliki sifat ketuhanan, tetapi karena Allah menganugerahkan potensi luhur dalam batas sebagai makhluk.

Hal ini diisyaratkan dalam firman Allah:

ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِن رُّوحِهِ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ

“Kemudian Dia menyempurnakannya dan meniupkan ke dalam tubuhnya roh (ciptaan)-Nya, serta menjadikan bagimu pendengaran, penglihatan, dan hati; tetapi sedikit sekali kamu bersyukur.”

(QS As-Sajdah [32]: 9)

Juga firman-Nya:

فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ

“Apabila Aku telah menyempurnakan kejadiannya dan meniupkan kepadanya roh (ciptaan)-Ku, maka tunduklah kamu kepadanya dengan bersujud.”

(QS Al-Hijr [15]: 29)

Dan dalam ayat lain:

إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِّن طِينٍ ۝ فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ

“Ketika Tuhanmu berfirman kepada para malaikat: Aku akan menciptakan manusia dari tanah. Maka apabila telah Kusempurnakan kejadiannya dan Kutiupkan kepadanya roh (ciptaan)-Ku, maka tunduklah kamu kepadanya dengan bersujud.”

(QS Shad [38]: 71–72)

Tafsir dan Makna

Para ulama menjelaskan bahwa frasa “roh-Ku” bukan berarti bagian dari dzat Allah masuk ke dalam manusia, melainkan roh ciptaan Allah yang dimuliakan. Ayat ini menunjukkan kemuliaan manusia dibanding makhluk lain karena diberi akal, hati, dan tanggung jawab moral. Karena itu, manusia semestinya mengembangkan sifat kasih sayang, kebijaksanaan, kejujuran, dan keadilan.

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Allah Sangat Dekat dengan Manusia

Manusia sering merasa sendiri, padahal Allah tidak pernah jauh. Kedekatan Allah ditegaskan dalam Al-Qur’an:

هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ... وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

“Dialah yang menciptakan langit dan bumi... dan Dia bersama kamu di mana saja kamu berada. Dan Allah Maha Melihat apa yang kamu kerjakan.”

(QS Al-Hadid [57]: 4)

Dan firman-Nya:

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

“Kami telah menciptakan manusia dan mengetahui apa yang dibisikkan hatinya, dan Kami lebih dekat kepadanya daripada urat lehernya.”

(QS Qaf [50]: 16)

Tafsir dan Makna

Kedekatan Allah bukan berarti Allah menyatu dengan makhluk, tetapi dekat dengan ilmu, pengawasan, kasih sayang, dan pertolongan-Nya. Tidak ada bisikan hati, kesedihan, atau air mata yang luput dari pengetahuan-Nya. Karena itu, seorang mukmin tidak perlu putus asa.

Zionist Groups Will Sacrifice 100 million Without Remorse

• "100 million Lives? No Price Too High: Rabbi Beck's Shocking Takedown of Zionist Logic"

Rabbi Elhanan Beck, a well-known Jewish anti-Zionist figure, recently launched sharp criticism against Zionist groups. He made these remarks during an exclusive interview with the Middle East Eye podcast. His statements immediately drew widespread attention for daring to highlight the dark side of Zionist political logic.

In the interview, Beck stated that Zionists have no moral boundaries when it comes to securing Israel's safety. He asserted that they are willing to sacrifice up to 100 million human lives without any sense of remorse. Beck used this figure to illustrate how extreme Zionist political priorities are when placed above humanitarian values.

Beck emphasized that for Zionist groups, the survival of Israel as a political project is everything. No price is too high—including massive loss of life—to maintain their dominance. According to Beck, this logic shows that political interests have completely overridden any sense of humanity.

He also accused Zionist groups of giving no thought to the fate of civilians, whether Muslim or Palestinian. Their only goal, he said, is the continuation of their political project and regional dominance. As a result, the suffering of ordinary people is treated as an acceptable "side effect."

One of Beck's sharpest criticisms concerns the normalization of violence against children in Gaza. He claimed that the killing of Palestinian children is actually celebrated within Zionist war logic. According to Beck, this demonstrates how civilian victims, especially the most vulnerable, have been stripped of their human dignity.

Beck clearly distinguishes between Judaism as a religion and Zionism as a political project. He rejects the notion that Zionist actions reflect Jewish teachings. Instead, Beck calls Zionism a deviation that exploits religion to justify occupation, war, and the dispossession of Palestinian land.

According to Beck, the root of the Middle East conflict is not religion but the practice of occupation and the imposition of power over other peoples. He concludes that Zionist logic is cruel, inhumane, and does not reflect true Jewish values. His critique also serves as a call to separate religion from colonial political practices.