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Islamic da'wah organizations play a strategic role in developing, nurturing, and sustaining religious values within society. The development of da'wah organizations is not only related to strengthening religious understanding but also encompasses managerial dimensions, human resource development, and adaptation to social dynamics. This study aims to identify and analyze the types of development implemented within da'wah organizations, as well as their implications for the effectiveness of da'wah movements in the community. This research employs a qualitative method using a literature study approach, through the examination of scholarly works, institutional documents, and previous research. The findings reveal three main forms of development within da'wah organizations: (1) Religious development, which includes strengthening the understanding of Islamic teachings, internalizing moral values, and enhancing members’ spiritual capacity; (2) Managerial and organizational development, focused on institutional structuring, program management, and da'wah strategy development; and (3) Social community development, which involves empowering the community through education, social services, and activities that foster a religious and civilized society. In conclusion, the development of da'wah organizations requires a comprehensive and sustainable approach to effectively respond to social changes and strengthen the organization’s contribution to character building and the advancement of Islamic civilization.

This article responds to the challenge of contextualizing Laudato Si's teachings on integral ecology in the Indonesian Catholic Church. This study examines the concept of "Mother Earth" as a symbol of local wisdom that has the potential to be used as a theological foundation in the inculturation process. Through textual analysis and theological-contextual reflection, this qualitative research explores the meaning of "Mother Earth" as the personification of the earth and dialogues it critically with integral ecological principles. The results of the study show that the values of harmony, mutual cooperation, and respect in the concept of "Mother Earth" have a deep compatibility with the vision of Laudato Si'. This symbol of integration not only strengthens contextual ecological spirituality, but also gives birth to praxis implications in the form of liturgical models, catechesis, and ecologically minded community assistance. In addition, the integration of local values provides space for the people to understand the relationship between humans and nature as a unit that supports each other, not as a relationship of exploitation. This approach opens up opportunities for the formation of ecological consciousness that is rooted in the nation's culture and is in harmony with the teachings of the universal Church. Thus, the inculturation based on "Mother Earth" offers a model to deepen the role of the Church in building a civilization of love in Indonesia and strengthen the collective commitment to environmental sustainability.

This study aims to explore the values ​​of early Islamic education reflected in the local religious study tradition and its relevance as an alternative educational model in the contemporary era. Early Islamic education has become a primary foundation for the formation of Muslim civilization and character, emphasizing the balance between knowledge, faith, and morals. The local religious study tradition in Indonesia is a legacy of classical Islamic education that maintains spiritual, moral, and social values ​​in community-based learning practices. This study uses a descriptive qualitative approach with a (library research) method that focuses on exploring the concepts, values, and relevance of early Islamic education as reflected in the local religious study tradition. Primary data were obtained from classical Islamic literature such as traditional books, works of previous scholars, and historical sources related to the early Islamic education system. Meanwhile, secondary data include research results, scientific journals, academic books, and contemporary writings relevant to the theme of local religious study and modern Islamic education. The results show that local religious study contains authentic Islamic values ​​such as sincerity, exemplary behavior, togetherness, and respect for knowledge. These values ​​not only reflect the spirit of classical Islamic education but are also relevant for application in contemporary education systems that tend to be rational and individualistic. The local religious study tradition has the potential to become a holistic alternative educational model because it integrates cognitive, affective, and spiritual aspects within a single learning process. Therefore, revitalizing early Islamic educational values ​​through the local religious study tradition can be a solution for shaping students' religious and social character amidst the challenges of modernization and globalization.

Modern education often falls short in nurturing character, as it tends to prioritize cognitive achievement over holistic development producing students who excel academically but lack independence, creativity, and moral strength. This study seeks to explore the concept of Tarbiyah Based on Khudi (Ego/Selfhood) inspired by Muhammad Iqbal, positioning it as a philosophical and pedagogical framework to address the current character crisis and cultivate Independent and Creative individuals toward the realization of Insan Kamil (the Perfect Human). Employing a qualitative method through a library research approach, this study conceptually examines the three fundamental pillars of Khudi development: Obedience (Ita’at)/Discipline, Self-Mastery (Dabt-i-Zabt)/Self-Control, and Vicegerency (Niyabat-i-Ilahiyyah)/Creativity. The findings indicate that Khudi-based Tarbiyah serves as an effective integrative framework. Genuine independence arises from self-control, fostering responsible freedom and autonomy, while creativity embodies the essence of vicegerency through a continuous spirit of Ijtihad that drives social innovation and civilizational progress. Ultimately, Khudi ensures spiritual independence and moral vitality. The study recommends adopting progressive and dynamic learning models such as project-based learning aligned with the Khudi philosophy to integrate affective and psychomotor dimensions into Indonesia’s character education.

Education serves as an institutional mechanism that can accelerate the development of a nation's character. Factors influencing the decline of the Indonesian nation are the result of mental and moral decline, which occurs in both the older and younger generations, including within the government and among the wider community. These factors have resulted in the Indonesian nation experiencing setbacks in various positions in the world. To overcome this problem, the Indonesian nation needs to develop and build a life by instilling positive values ​​​​to develop good character and be able to compete with other countries in the era of globalization. Character education offers a great opportunity to implement the process of fostering and developing human beings, with education based on noble morals, namely Islamic education that integrates faith, sharia, and morals in a learning system that is based on Islamic morals and influences self-improvement. One of the advantages of Al-Islam for humanity is the creation of a comprehensive and consistent method for developing mentality, producing generations, building society and culture, and upholding the principles of glory and civilization. Child educators must continue to seek more effective methods, seeking informative educational rules in preparing children mentally and morally, scientifically, spiritually, and socially, so that children can reach perfect maturity.

Islamic philosophy is one of the most dynamic intellectual traditions in the history of Islamic civilization, but its development is often reduced in modern historiographical narratives that place it as a continuation or derivative of Greek philosophy alone. Through his work History of Islamic Philosophy, Henry Corbin offers a different hermeneutic and phenomenological framework for reading the development of Islamic philosophy, namely by placing it as a continuous tradition, spiritual-metaphysical in nature, and not limited by political boundaries or conventional chronological sequences. This article aims to critically examine Corbin's view of the continuity of Islamic philosophy, assess his intellectual contribution to the study of Islamic philosophy, and examine the methodological limitations of his approach. Through a literature review and content analysis of Corbin's book and relevant academic literature, this article finds that Corbin has succeeded in opening new horizons in understanding the richness of the Islamic intellectual tradition, particularly through his emphasis on the role of creative imagination, inner dimensions, and the continuity of the wisdom tradition in Iran. On the other hand, his tendency to focus on esoteric aspects and spiritual experiences makes his narrative less comprehensive in reaching the rational, political, and social traditions in Islamic philosophy. This article concludes that despite its limitations, Corbin's work still makes a significant contribution to the development of contemporary Islamic philosophy studies, particularly in establishing a more holistic, dialogical, and open approach to the metaphysical dimensions of Islamic tradition.

This study provides an in-depth analysis of the urgency of employing a contextual approach to the Qur’an and Sunnah as a hermeneutical framework for addressing the increasingly complex social problems in Indonesia. Based on the premise that divine revelation encompasses both textual and contextual dimensions, this research underscores the necessity of reinterpreting Islamic teachings by considering the sociocultural, economic, and intellectual transformations of modern society. Utilizing library research and extensive scholarly literature review, the study examines the contributions of the contextual approach in revitalizing maqāṣid al-sharī‘ah, advancing social exegesis, promoting productive zakat models, strengthening child protection policies, developing environmental jurisprudence, and enhancing social ijtihād during crisis situations such as the Covid-19 pandemic. The findings demonstrate that a contextual approach enables Islamic teachings to be articulated into more adaptive, inclusive, and progressive ethical principles without compromising their theological foundations. This approach also reinforces the integration of social sciences into Islamic studies, thereby producing legal formulations and public policies that promote public welfare, social justice, and ecological sustainability. Overall, the study concludes that the contextual approach is not merely a method of interpretation but a civilizational paradigm essential for shaping Islam’s relevance within Indonesia’s multicultural society. By fostering a dialogical encounter between scriptural texts and empirical realities, this approach preserves the vitality of Islamic teachings while ensuring their constructive and sustainable contribution to resolving national issues.  

This study examines the intellectual contributions of Ibn Sina (980–1037 AD) to the development of Islamic philosophy and modern science. As a prominent polymath, Ibn Sina successfully combined Aristotelian and Neoplatonic ideas with Islamic theology, thereby forming a systematic philosophical framework that influenced both the Islamic world and medieval Europe. The main objectives of this study are to analyze Ibn Sina's role in the history of Islamic philosophy, his contributions to the advancement of science, and the relevance of his thoughts in the contemporary era. This study uses a qualitative method with a literature review approach, focusing on primary and secondary sources related to Ibn Sina's works and their historical impact. The results of this study show that Ibn Sina's works, particularly Al-Qanun fi al-Tibb and Al-Syifa, have not only been the main references in the fields of medicine and philosophy for centuries, but also laid the foundation for the development of modern science. The implication of this research is that Ibn Sina's intellectual legacy remains relevant in today's academic discourse, emphasizing the importance of integrating philosophy, science, and religion in building human civilization.

The goal of Islamic education focuses not only on improving cognitive abilities, but also on the formation of a complete human being (insan kamil) who integrates knowledge, attitudes, spirituality, and life skills based on Islamic values. This article aims to examine the relevance of Bloom's Taxonomy in the context of Islamic education, particularly its application to Islamic values ​​in educational institutions. This research uses a literature study method with a descriptive qualitative approach through analysis of classical and contemporary literature. The results show that the three main domains in Bloom's Taxonomy—cognitive, affective, and psychomotor—are aligned with the goals of Islamic education. The cognitive domain, as implied in Q.S. Al-'Alaq: 1–5, emphasizes the importance of reading, understanding, and critical thinking as forms of intellectual development. The affective domain is related to the formation of noble character, sincerity, and self-control (Q.S. Al-Syu'ara: 88–89), which serve as the moral foundation of students. Meanwhile, the psychomotor domain emphasizes the application of Islamic values ​​in real behavior through worship, discipline, and social responsibility. The integration of these three domains reflects a holistic approach to Islamic education that balances intellectual, spiritual, and moral aspects. Thus, Bloom's Taxonomy can be used as an integrative learning model that enriches the Islamic education process and strengthens its role in character and civilization formation. Consequently, Islamic educators need to develop learning strategies that not only measure cognitive abilities but also foster students' religious attitudes and skills, leading to individuals of faith, knowledge, and noble character.

This research discusses the event of the first revelation descending upon Prophet Muhammad SAW in the Cave of Hira as the starting point for the birth of Islamic civilization. The background of this research stems from the social and spiritual conditions of pre-Islamic Arab society, which was in the era of ignorance, characterized by idol worship, social inequality, and the loss of human values. The purpose of this research is to reconstruct the historical, theological, and philosophical meanings of the first revelation and relate them to the relevance of educational and moral values in the modern context. The method used is a qualitative study with a descriptive-analytical approach, utilizing primary and secondary literature from interpretive sources, historical texts, and scientific journals. The research results indicate that the command "Iqra'" in Surah Al-'Alaq verses 1-5 is the foundation for the emergence of literacy, education, and scientific traditions in Islam. This value affirms the importance of the integration between faith and science as the foundation of civilization. The implications of this research confirm that the spirit of "Iqra'" must be revived in the modern education system so that young Muslim generations can develop critical, ethical, and moral character amidst the current of globalization.

The classical era presented many great figures who made important contributions to the philosophy of education and its management. Among the most influential figures are Plato from Greece, Confucius from China, and Al-Farabi from the Islamic world. The purpose of this study is to describe and analyze the history of educational management in the Classical era: Plato, Confucius, Al-Farabi. Using the Library Research method. The results of the study show that education has been seen from the beginning as an important means in forming a complete human being. Plato, Confucius, and Al-Farabi as great figures from Greece, China, and the Islamic world made fundamental contributions to the concept of education that emphasizes the development of reason, morals, and spirituality. Their thoughts were born from different cultural backgrounds and civilizations, but had the same goal, namely to form people with character, knowledge, and contribute to society and the state. This shows that classical education is not just a transfer of knowledge, but also a means of forming individuals and civilization.

This research aims to examine the dialectics of Islamic philosophers’ thought within the framework of Islamic philosophy of education, focusing on the ideas of Al-Farabi, Al-Ghazali, Ibn Sina, and Ibn Khaldun. The study is motivated by contemporary issues in Islamic education, which tends to emphasize cognitive and technical aspects while neglecting spiritual, moral, and social dimensions. In this context, the intellectual heritage of classical Islamic philosophers offers alternative paradigms that are more balanced, holistic, and future-oriented. The research applies a qualitative library-based design, employing philosophical hermeneutics to interpret primary texts and secondary literature. This method allows for a critical reading of the philosophers’ ideas, followed by a synthesis of their dialectical relationships. The findings reveal three major dialectics: rationality versus spirituality, represented by Al-Farabi and Al-Ghazali; individuality versus sociality, as reflected in Ibn Sina and Ibn Khaldun; and idealism versus realism, which bridges normative visions with historical realities. These dialectics do not end in opposition but generate an integrative framework for Islamic educational philosophy. The study concludes that Islamic education should be understood as a transformative process that unites intellect and heart, balances individual growth with social responsibility, and integrates ideal visions with empirical realities. The dialectics of Islamic philosophers therefore carry not only historical significance but also strategic relevance for developing Islamic curricula oriented toward nurturing the insan kamil and fostering a dignified civilization in the global era.

The terminological debate between “Islamic architecture” and “Islamicate architecture” has become a central concern in studies of architecture rooted in Islamic values. Although often used interchangeably, the two terms carry different theoretical and contextual nuances. This study aims to explore the conceptual similarities and differences between Islamic architecture and Islamicate architecture through an interpretative qualitative approach by examining both classical and contemporary literature, as well as architectural spaces that represent the two terms. The analysis reveals that Islamic architecture refers more to the historical products of classical Islamic civilization, while Islamicate architecture is a contemporary approach that seeks to embed Islamic values into the design process, regardless of traditional architectural forms. This study emphasizes the importance of terminological clarity in developing an architectural identity grounded in values and spirituality. The implication is that conceptual approaches to Islamic and Islamicate architecture can enrich contemporary architectural discourse in an inclusive and contextual manner.

Mission constitutes a fundamental dimension of the Catholic Church’s identity, intrinsically linked to the divine mandate to participate in God’s work of salvation in the world. Within this framework, the consecrated life of the Congregation of the Missionary Sisters Servants of the Holy Spirit (SSpS) embodies a distinctive expression of Trinitarian spirituality and a prophetic missionary vocation. In the context of Timor Island, this charism is concretely manifested through ministries that directly engage with the realities of local communities. This study adopts a qualitative methodology with a literature review approach, drawing on theological sources, congregational spirituality, and the SSpS Constitution to explore the theological and practical dimensions of the sisters’ mission. The research aims to analyze how the life and apostolate of the SSpS Sisters serve as a tangible witness to the presence of the Triune God, particularly through works in education, healthcare, social services, and pastoral ministry. The findings indicate that the sisters’ mission is deeply rooted in a faith experience centered on the Most Holy Trinity, which shapes their incarnational and intercultural approach to ministry. Their service reflects a prophetic commitment to empowering marginalized communities, promoting human dignity, and fostering social transformation. Furthermore, the integration of religious vows with active engagement in societal issues illustrates a spirituality that bridges contemplation and action, grounded in both fidelity to the Gospel and responsiveness to contextual needs. In conclusion, the consecrated life of the SSpS Sisters on Timor Island stands as a visible and dynamic sign of God’s salvific and prophetic presence. Through their holistic and transformative ministries, they contribute significantly to the mission of the Church and the common good of society, embodying a vision of the “civilization of love” rooted in Trinitarian communion and expressed in concrete service to humanity.

This study examines the development of Islamic civilization during the time of the Prophet Muhammad (peace be upon him) using an approach that rejects the conceptual dichotomy between the Meccan and Medina phases. The title "Meccan Period (622–632 CE)" in this context is not interpreted geographically, but rather as a historical and substantial continuation of Islamic values instilled in Mecca before 622 CE and culminating in the socio-political institutions in Medina after the Hijrah. This study uses a qualitative method with a literature study approach to examine the causal relationship between the spiritual foundations instilled in Mecca and the development of Islamic civilization institutions in Medina. The results of the study indicate that the Meccan period was a phase in the formation of the spiritual and moral character of Muslims through the strengthening of the values of monotheism, patience, justice, and noble character amidst social and political pressures. These values formed a solid ideological basis for the formation of a civilized Islamic society. After the Hijrah to Medina, these values were not only maintained but also systematically institutionalized. This is reflected in several important aspects, such as the drafting of the Medina Charter as the basis of the constitution that guarantees plurality and social justice, the establishment of the Prophet's Mosque as a center of religious and governmental activities, the regulation of the economic system through the prohibition of usury and the obligation of zakat as a form of equitable distribution of wealth, and the development of an educational system that emphasizes the integration of knowledge and manners. Thus, it is concluded that the consolidated Islamic civilization until 632 AD was the result of a development process based on spiritual and moral values that had been intensively instilled since the early phase in Mecca. This study emphasizes the importance of value continuity in the process of social transformation, as well as the relevance of a spiritual approach in the development of an inclusive, just, and sustainable civilization.

The Abbasid dynasty was one of the most influential Islamic caliphates and left a long legacy in the development of world civilization. Established in 750 AD and ending in 1258 AD, the Abbasid period is known as the Golden Age of Islam due to its extraordinary progress in various fields, including politics, economics, and science. This study aims to examine how the Abbasid political and economic policies and the development of science that took place during that period were able to contribute significantly to the progress of global civilization. This study uses a qualitative method with a descriptive-historical approach through the study of relevant literature in the last five years. The results of the study indicate that political stability and a structured bureaucratic system provided a strong foundation for economic growth and intellectual progress. The Abbasid government established a center of knowledge in Baghdad known as Baitul Hikmah (House of Wisdom). Here, scientists from various religious and cultural backgrounds gathered to translate, develop, and disseminate knowledge from Greek, Persian, Indian, and other scientific traditions into the Islamic world. Some of the great figures who emerged during this period included Al-Khwarizmi (mathematics), Ibn Sina (medicine and philosophy), and Jabir Ibn Hayyan (chemistry). Their discoveries and work became the foundation for modern science. However, the glory of the Abbasids slowly declined due to internal conflicts, power struggles, and the weakening of the caliph's authority. The peak of the fall occurred when Baghdad was attacked and destroyed by the Mongols in 1258 AD. However, the intellectual and cultural heritage of the Abbasid dynasty continues to have an important influence on the development of world science and civilization to this day.

This article discusses the dynamics of Islamic education during the Sultanate of Banten, an Islamic kingdom that developed since the 16th century and became one of the centers of Islamic civilization in the archipelago. Islamic education in Banten not only shapes the Islamic identity of the community, but also strengthens morality, social solidarity, and cultural resilience. Islamic boarding schools are the main pillars of education that integrate the teaching of religious science, character education, and socio-religious practices. The role of pesantren expands, not only as a learning center, but also as a da'wah institution that instills the values of independence, justice, and brotherhood in the midst of a multicultural society. Great scholars such as Sheikh Nawawi al-Bantani and Sheikh Yusuf al-Makassari have an important role in strengthening the scientific network between Banten, the Middle East, and the Islamic world. Their profound works in the fields of jurisprudence, Sufism, and morals had a great influence on the development of Islamic thought in Southeast Asia. The pesantren curriculum that focuses on the yellow book, with the teaching methods of sorogan, bandongan, and wetonan, produces students who are not only knowledgeable, but also disciplined, moral, and sensitive to social problems. The Dutch colonial period brought severe challenges with secular policies and restrictions on Islamic education. However, pesantren still exist as spiritual and intellectual fortresses. This success is supported by the ability of pesantren to develop economic independence and expand scientific networks through the overseas migration of students to various Islamic study centers abroad. Until now, Banten's Islamic education heritage has transformed into a modern Islamic boarding school that is able to combine classical traditions with technology and global insights. This study confirms that traditional Islamic education in Banten has a strategic role in shaping the social, spiritual, and identity structure of the Muslim community, which persists across generations.

Islam is considered as an inferior by Western studies, as resault of being failed to cope of revolution. This is due to the perception that Islam does not accept changes beyond the text of the Qur'an. Mohamad Arkoun emerged as a trailblazer in addressing the issue of Islamic decline through his deconstructive approach to interpretation, revelation, and reality. His ideas pose a fundamental challenge to the distinctions made by Western studies. Arkoun adopted Western epistemology to address real-world issues by emberance an elements asv academic disciplines such as hermeneutics, phenomenology, psychology, sociology, anthropology, and semiotic which could be able to complement in interpretation of the Qur'an in encounter any issues. Believing in the integration of these disciplines as a supplement to Qur'anic interpretation, Arkoun was confident that such an approach could bring a major transformation within the Muslim community, so that it would no longer be seen as rigid or regressive in the context of civilization.

Southeast Asia has long held a strategic position in global maritime trade since the pre-Islamic era. Through interactions with Arab, Persian, and Indian merchants, Islam was introduced to the region not through military conquest, but via peaceful and cultural means, particularly through trade and Sufi missionary activities. The Islamization process unfolded gradually, beginning in major port cities such as Samudera Pasai, Malacca, and Gresik, with significant support from local elites. This study employs a qualitative descriptive-analytical approach using library research methods, drawing from historical records, Malay Islamic manuscripts, and recent academic studies. The findings reveal that Islamic civilization in Southeast Asia manifested in the form of Islamic sultanates, traditional Islamic educational institutions (pesantren and pondok), and rich cultural expressions such as arts, literature, and architecture shaped by local aesthetics. This acculturation process gave rise to a moderate, inclusive, and adaptive form of Islam. In the modern era, Islam in this region continues to evolve in response to global challenges through institutional innovation and the contextualization of Islamic values. Therefore, Islam in Southeast Asia is not merely a religious system, but a civilizational force that shapes a distinctive and sustainable regional identity.

Language cannot be separated from human life, humans who act as a role in the formation of civilization produce a masterpiece called culture and local wisdom. This study examines the relationship between the two which is related to the linguistics group. In linguistic studies, there is an approach, namely ethnolinguistics which is used to examine the relationship between language and community culture which produces various meanings of language. Through this approach, the study aims to describe the form of lexicon and toponymy of village names in Mojokerto Regency. This study uses a qualitative descriptive method with a note-taking technique. The data source used in this study is a book entitled "Jejak Semar di Karang Klethak" by Haris ar-Rachi, et al. The results of the study show that the names of villages in Mojokerto Regency have a historical, mythological background, as well as strong local cultural and natural elements. The naming is closely related to historical figures, community legends, geographical conditions, and the spiritual values of the local community. This proves that village toponymy is not only linguistic, but also reflects local cultural identity which is important to preserve.