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This study examines the role of Integrated Islamic Schools (SIT) in the formation of the Qur'anic generation in Indonesia, with a special focus on the Ar-Risalah boarding school as a case study. SIT, which integrates general education and Islamic religion, has been an important educational model since the late 1980s, although its roots date back to the early 20th century in various Islamic institutions in Indonesia. This study uses a qualitative approach with field methods to understand how Ar-Risalah boarding schools contribute to forming students with strong Qur'anic values. This study uses a qualitative method. Data in this study were obtained by referring to existing literature in books, journals, questionnaires or interviews. The results of the study indicate that SIT, through programs such as memorizing the Qur'an and strengthening spiritual values, plays a significant role in shaping students' characters. However, challenges still exist in the internalization of Qur'anic values ​​and the application of adab towards the Qur'an, with data showing that only a portion of students truly understand and practice these values. This study emphasizes the importance of innovation in more applicable teaching methods and parental involvement and a supportive school environment in increasing the effectiveness of Qur'anic generation education.

This study examines Ahmad Mustain Nasoha’s thoughts on the relationship between the constitution and Islamic law (sharia) within the context of Indonesian citizenship. The interaction between religion and the state in Indonesia has always been a dynamic discourse, particularly in balancing Islamic values as the majority religion with the constitutional principles rooted in Pancasila and the 1945 Constitution. This research employs a qualitative method using a literature review approach to analyze Nasoha’s works and perspectives on integrating Islamic values into the legal and state systems. The findings reveal that, according to Nasoha, Islamic law should not be formalized in a legalistic manner but should function as a moral inspiration and social norm within national life. Through the perspective of legal syncretism, Islamic law, customary law, and national law can be harmonized to create an inclusive and just legal system. Pancasila serves as a meeting point that bridges religious and constitutional principles, allowing Muslims to practice Islamic teachings without conflicting with the constitution. Nasoha’s thought offers a moderate and contextual model of citizenship suitable for Indonesia’s pluralistic society.

This study explores the phenomenon of eclipses from the perspective of Islamic prophetic traditions (hadith), aiming to understand the theological and ritual responses to such celestial events in Islamic teachings. Despite being predictable astronomical occurrences, eclipses have often been associated with myths and superstitions in various cultures. The study investigates how Islamic teachings demystify these phenomena through authentic hadiths. Using a qualitative method with a thematic and historical approach, primary data were drawn from digital hadith sources such as Maktabah Syamilah, Hadith Soft, and the Encyclopedia of Hadith: The Nine Imams. The analysis identified ten relevant hadiths, which were grouped into three main themes: the meaning of eclipses, the spiritual wisdom behind them, and prescribed religious practices. Findings show that Islam emphasizes eclipses as signs of God's greatness, unrelated to death or birth events, and calls for reflective acts such as prayer and charity. This research contributes to the discourse on how religious texts provide a rational and spiritual framework for  natural phenomena

This study discusses the implementation of the commemoration of the Prophet Muhammad’s birthday (Maulid Nabi Muhammad SAW) in Pematang Guntung Village as an effort to strengthen religious values and foster togetherness within the community. The commemoration of the Prophet’s birthday is a long-standing Islamic tradition carried out as a form of respect and love for the Prophet Muhammad SAW. The objectives of this study are to celebrate the Islamic holy day of Maulid Nabi, cultivate the love of the people for the Prophet, develop the potential of the younger generation in the field of religion, and strengthen Islamic brotherhood (ukhuwah islamiyah) among villagers. The research employed a descriptive qualitative method with data collection techniques including observation, interviews, and documentation. The collected data were analyzed in depth to describe how the Maulid event was conducted and its impact on the community. The findings revealed that the commemoration of the Prophet’s birthday brought significant positive effects. In addition to increasing understanding and practice of Islamic teachings, this activity also strengthened social bonds, encouraged youth participation, and raised collective awareness of the importance of preserving religious traditions. Furthermore, the event served as an effective medium to foster ukhuwah islamiyah, a spirit of togetherness, cooperation, and tolerance among community members. The Maulid tradition also functioned as an informal educational medium that instilled noble values, promoted the Prophet’s exemplary character, and reinforced moral development. Thus, the commemoration of the Prophet Muhammad’s birthday in Pematang Guntung Village was not only a religious tradition but also an instrument of education, character building, and social cohesion that reinforced unity and harmony within the community.  

The comprehensive field of Islamic education encompasses not only all levels of schooling but also includes religion, ethics, history, law, and the Quran and Hadith. As part of Islamic religious education (PAI), students are taught to live in harmony with Allah, themselves, other humans, all living things, and the natural world, embodying the concept of Hablun Minallah wa Hablun Minannas. The main objective is to shape students' belief, understanding, and practice of Islamic teachings through planned learning activities, training, and guidance. Islamic religious education is an endeavor by educators to shape students' beliefs and practices via structured instruction, training, and guidance. This study explores the features of Islamic education resources across various educational levels, examining the types of instruction designed to identify these materials and evaluate their pros and cons. The study discovered that Islamic Religious Education (PAI) materials from different grade levels and educational types exhibit distinct characteristics. These differences include variations in content, weight, depth, as well as psychological, philosophical, sociological, and technological aspects. Understanding the characteristics of PAI materials at various educational levels is crucial for developing more effective, relevant curricula and teaching methods tailored to students' developmental needs. The findings of this study are also intended to serve as a reference for educators when developing PAI learning materials suitable for students' educational and developmental levels.

The comprehensive field of Islamic education encompasses not only all levels of schooling but also includes religion, ethics, history, law, and the Quran and Hadith. As part of Islamic religious education (PAI), students are taught to live in harmony with Allah, themselves, other humans, all living things, and the natural world, embodying the concept of Hablun Minallah wa Hablun Minannas. The main objective is to shape students' belief, understanding, and practice of Islamic teachings through planned learning activities, training, and guidance. Islamic religious education is an endeavor by educators to shape students' beliefs and practices via structured instruction, training, and guidance. This study explores the features of Islamic education resources across various educational levels, examining the types of instruction designed to identify these materials and evaluate their pros and cons. The study discovered that Islamic Religious Education (PAI) materials from different grade levels and educational types exhibit distinct characteristics. These differences include variations in content, weight, depth, as well as psychological, philosophical, sociological, and technological aspects. Understanding the characteristics of PAI materials at various educational levels is crucial for developing more effective, relevant curricula and teaching methods tailored to students' developmental needs. The findings of this study are also intended to serve as a reference for educators when developing PAI learning materials suitable for students' educational and developmental levels.

Digital technology chance in Indonesia presents both occasions and constraint for the development of Islamic economics, particularly in implementing Islamic business strategies through e-commerce. The adoption of digital technology, including Islamic fintech and halal e-commerce, has expanded market access, improved efficiency, and strengthened MSME competitiveness while adhering to sharia principles. This study employs a qualitative method using library research and the maqāshid shariah framework to examine the role of digital innovations such as fintech and blockchain in supporting Islamic entrepreneurship. The findings indicate that Islamic business strategies in the digital era have the potential to broaden international market reach, enhance transaction clarity, and reinforce compliance with sharia principles. Furthermore, digital innovation aligns with maqāshid shariah objectives, focusing on the protection of religion, life, intellect, lineage, and wealth. However, challenges remain, including low digital literacy, complex sharia regulations, and the risk of platform misuse. Therefore, cross-sector collaboration, the enhancement of digital and Islamic economic literacy, and strengthening the role of sharia e-commerce supervisory bodies are essential to build a fair and sustainable business ecosystem. With these strategic measures, digital technology integration can serve as a key instrument in strengthening the ummah’s economy, promoting financial inclusion, and positioning Indonesia as a global hub for Islamic economics.

This study examines the integration of Maqasid al-Sharia the objectives of Islamic law into contemporary sustainable development frameworks, focusing on how Islamic ethical principles can guide social, economic, and environmental sustainability. Maqasid al-Sharia traditionally aims to preserve five core elements: religion, life, intellect, progeny, and wealth, all of which contribute to human well being. The research explores how these principles can be adapted to address modern challenges such as poverty, inequality, and environmental degradation, highlighting the potential of Maqasid al-Sharia to align with the United Nations Sustainable Development Goals (SDGs). Key Islamic principles, including justice (ʿadl), public welfare (maṣlaḥah), and ecological stewardship (khilafah), provide a moral framework for sustainable development, ensuring that economic growth is achieved alongside social justice and environmental preservation. The study also examines the role of Islamic finance, particularly tools like Sukuk, Zakat, and Waqf, in promoting sustainability by funding social welfare projects and supporting environmental initiatives. By comparing Maqasid al-Sharia with secular sustainability models, the research underscores the importance of integrating ethical and spiritual accountability into sustainability efforts. While secular models often prioritize economic growth, Islamic sustainability frameworks emphasize the interconnectedness of human development, social justice, and ecological balance, offering a more holistic approach. The findings suggest that integrating Maqasid al-Sharia into policy and development frameworks can provide a comprehensive, ethically grounded approach to addressing global sustainability challenges. Future research should focus on empirical studies to assess the practical application of Maqasid al-Sharia in real world sustainable development projects and policy making, particularly in Muslim majority societies.

The concept of market orientation is an important cornerstone in modern marketing strategies, where companies not only focus on a deep understanding of customer needs, but also actively monitor competitors and maintain internal coordination between departments. Jaworski and Kohli (1993) emphasized that market orientation is one of the key factors that can affect a company's performance. Through the use of market information, companies can adjust their business strategies to meet current customer needs while anticipating future needs. A strong market orientation is believed to be able to make a significant contribution to increasing the company's competitiveness in the long term. However, if market orientation is based solely on materialistic goals and worldly gains, then the value of sustainability and societal well-being is often overlooked. From an Islamic perspective, market orientation needs to be based on sharia values, especially the principle of maslahah. This concept emphasizes that every business activity must bring benefits, avoid harm, and be in harmony with maqasid al-shariah, which is to protect religion, soul, intellect, descent, and property. Thus, market orientation is not only directed at the fulfillment of customer satisfaction and competitive advantage, but also at the achievement of blessings and social welfare. The integration of maslahah values in market orientation gives birth to the concept of Maslahah Market Responsiveness, which is the ability of companies to respond quickly and appropriately to market dynamics while still being based on ethics and social responsibility. This is an advantage in itself because it not only improves marketing performance, but also strengthens the company's image as a trustworthy and ethical entity. By combining conventional market orientation and sharia values, companies can build a sustainable competitive advantage, increase customer satisfaction, and make a positive contribution to society at large.

This study examines the phenomenon of the religious jargon “Go Berkah No Riba” (Go Blessed, No Interest) as a digital marketing communication strategy employed by entrepreneurs on social media, particularly Facebook. Using a descriptive qualitative approach and visual discourse analysis, this research seeks to understand how the jargon is interpreted, constructed, and widely disseminated in the context of product marketing and business opportunities. The findings indicate that “Go Berkah No Riba” functions not only as a marker of religious identity but also as a rhetorical device that combines spiritual values with aspirations for material success. Visual analysis of promotional materials, such as flyers and Facebook posts, reveals the use of hyperbolic language, symbolic imagery—such as the Kaaba and piles of money—and religious narratives designed to build credibility and persuade potential consumers. The integration of religious elements with economic appeal creates a sharia-compliant business image that simultaneously promises profitability. However, the study also uncovers ambiguity in the use of this jargon. On the one hand, it can strengthen the image of a business operating ethically according to Islamic principles. On the other hand, it risks being exploited merely as a marketing gimmick without a strong foundation in ethical business practices. This creates the potential for a gap between the religious message communicated and the actual business conduct. The findings underscore the importance of critical literacy in understanding religious communication strategies within the digital business sphere. Consistency between religious messaging and real-world business practices is crucial for maintaining consumer trust and avoiding the excessive commodification of religious values. Therefore, this study contributes to a deeper understanding of the dynamics of religion-based marketing communication in the era of digital transformation.

This study aims to examine in depth the role of Islamic Religious Education (PAI) in shaping the character and ethics of students at Madrasah Aliyah Al-Hikmah, Ciruas, Serang, Banten. Amidst the challenges of globalization and modernization that bring changes in values and behavior, PAI plays a strategic role in instilling moral, spiritual, and social values in students. Religious education not only teaches religious knowledge but also shapes attitudes, behaviors, and mindsets in accordance with Islamic teachings, enabling students to cope with diverse environmental influences. This study uses a qualitative descriptive approach with data collection techniques through observation, in-depth interviews, and documentation studies. Research informants consisted of PAI teachers, students, the principal, and homeroom teachers, thus obtaining a comprehensive picture of the implementation of PAI at the madrasah. The results show that PAI makes a significant contribution to the formation of student character, particularly in aspects of religiosity, discipline, responsibility, honesty, tolerance, and courtesy. Learning strategies used include habituating worship, teacher role models, enforcing school rules, and integrating Islamic values into all subjects. Additionally, extracurricular activities such as religious study groups, Islamic holiday commemorations, and Quran memorization programs are also effective tools for strengthening students' character. However, this study also identified several challenges, including low parental involvement in children's character development, negative environmental influences, and limited variety of learning methods. Therefore, synergy between madrasahs, families, and the community is needed to create an educational ecosystem that supports comprehensive and sustainable character development. Through this collaboration, Islamic Religious Education (PAI) is expected to provide a strong foundation for creating a generation with noble character and competitiveness in the modern era.

Globalization has had a significant impact on various aspects of life, including the realm of religion, particularly in the field of hadith interpretation. For centuries, hadith interpretation was based on historical context, established scientific methods, and the authority of scholars as the primary reference. However, the rapid and geographically boundless connection of Muslims worldwide has brought new and complex challenges. These changes have not only affected the way scholars and historians understand classical texts but have also expanded the space for discussion into the public sphere through digital technology. This research aims to examine in depth how globalization influences the process of hadith interpretation in the contemporary era. The focus of the study includes changes in methodological approaches to interpretation, shifts in understanding of classical texts, and the influence of cross-cultural interactions and the development of digital media on shaping more pluralistic religious perspectives. The rapid flow of information enables the exchange of views across countries, schools of thought, and cultures, creating opportunities for enriching insight, but also potentially giving rise to interpretations that deviate from traditional principles. The results of this research are expected to provide a more comprehensive understanding of the positive and negative impacts of globalization on hadith interpretation. On the positive side, globalization can facilitate access to literature, encourage interfaith dialogue, and revitalize the Islamic intellectual tradition on a global scale. However, on the negative side, globalization also risks the desires of scholarly authorities, giving rise to instant interpretations without a strong methodology, and increasing the potential for conflicting understandings. These findings are expected to be relevant for understanding contemporary social, cultural, and political dynamics, as well as contributing to efforts to construct contextual interpretations of hadith while remaining anchored in solid scientific principles.

The Umayyad Dynasty (661–750 AD) was the first Islamic dynasty to implement a hereditary monarchy and played a significant role in the massive expansion of Islamic rule. After the end of the Caliphate, power passed to Muawiyah ibn Abu Sufyan, who founded the dynasty and moved the center of government to Damascus. This study aims to examine the political, social, economic, and religious dynamics during the Umayyad Dynasty through qualitative methods and a literature review approach. The results of the study indicate that the success of the Umayyad expansion to Spain in the west and India in the east was driven by solid military strength, intelligent diplomatic strategies, and an established government administration system. In the economic aspect, the Umayyad Dynasty developed a taxation and currency system that supported the country's financial stability. Infrastructure such as roads, postal services, and communication systems were also improved to support connectivity between regions. In the social and cultural fields, interactions between various ethnicities and religions encouraged the development of science, art, literature, and architecture, including the emergence of a distinctive Islamic architectural style. However, the unequal social system between Arabs and non-Arabs (mawali), as well as discrimination within the government, fueled public dissatisfaction. Furthermore, sectarian conflict between Sunnis and Shiites exacerbated the domestic political situation. Inequities in the distribution of power, nepotism, and authoritarianism were the main causes of the weakening of support for the Umayyad government. Ultimately, this dynasty collapsed after being overthrown by the Abbasid Dynasty in 750 CE. This study emphasizes that the success of a government is greatly influenced by just leadership, an inclusive government system, and the ability to respond adaptively to socio-political challenges.

Abstract, This research was conducted with the aim of exploring the legal reconstruction efforts based on the Maqasid al-Shari’ah perspective, as reflected in the decision issued by the Supreme Court, in order to provide a legal breakthrough in the distribution of inheritance through the concept of wasiat wajibah (compulsory will) for non-Muslim heirs. The difference in religious affiliation within family law gives rise to serious inheritance issues, as Islamic law strictly prohibits inheritance between people of different religions. In order to maintain national unity and integrity, the Supreme Court issued Decision Number 331 K/AG/2018, which grants the right to a wasiat wajibah to heirs who have converted out of Islam or are non-Muslims. This study is a normative juridical research that employs two legal approaches: the conceptual approach and the analytical approach. The data collection technique used to achieve the research objectives is library-based documentation study. The findings show that all judicial bodies in Indonesia must refer to Article 49, Articles 1 and 2 of the 1989 Law concerning legal provisions on litigation, management, and enforcement of civil litigation in inheritance cases. Furthermore, Qur’an Surah An-Nisa verse 141 and Hadiths from Al-Bukhari and Muslim explain that Islamic identity must be a determining factor for heirs, disregarding wills that are not valid under Islamic law. Based on the results, it can be concluded that a wasiat wajibah for apostate or non-Muslim heirs is treated not as an inheritance, but as a special bequest. According to the Maqasid al-Shari’ah, which serves as the foundation for achieving the objectives of Islamic law through its five core principles of protection, the concept of wasiat wajibah for non-Muslim heirs plays a crucial role in: preserving religion by fostering interfaith tolerance; preserving life by preventing familial conflict; preserving intellect by ensuring access to education for non-Muslim descendants; preserving lineage by recognizing the rights of children as biological heirs through inheritance; and preserving wealth by ensuring the rightful and responsible transfer of ownership of the deceased’s estate.    

The economic ideas of the great Islamic jurist Abu Ishaq al-Syatibi are discussed in this article. Syatibi is most known for his formulation of the maqashid al-syari'ah, or goals of Islamic law.  Using primary and secondary sources found in library databases, the study takes a descriptive-analytical approach to history.  The results show that when it comes to fiscal measures like taxes, government expenditure, and minimum wage legislation, al-Syatibi stresses that maslahah (public interest) should be the primary aim of economic policy.  Efficient, fair, and sharia-compliant economic policies that take into account society's main, secondary, and supplementary requirements are essential, says al-Syatibi.  Even if it differs from more contemporary need theories like Maslow's hierarchy of requirements, al-Syatibi's maqashid al-syari'ah succeeds in meeting fundamental human needs by highlighting the role of religion.  Contributing significantly to the growth of Islamic economics, al-Syatibi's ideas highlight a middle ground between material and spiritual well-being.  

Islam is a holistic religion, covering various dimensions of life that are harmoniously integrated. The dimensions of Islam consist of aspects of faith (belief), worship (ritual), morality (morality), and muamalah (social interaction). In the dimension of faith, Islam emphasizes faith in Allah, angels, holy books, apostles, the last days, and destiny, which are the spiritual foundation of every Muslim. The dimension of worship includes the practice of Islamic teachings in the form of formal rituals such as prayer, fasting, zakat, and hajj, which not only bring individuals closer to Allah, but also strengthen social solidarity. On the moral dimension, Islam teaches universal moral values, such as honesty, patience, and justice, which form the noble character of the individual. Meanwhile, the muamalah dimension includes the procedures for social, economic, and political interaction, which is based on the principles of justice, balance, and mutual benefit. These four dimensions complement each other, creating a balanced framework of life between a vertical relationship with God and a horizontal relationship with fellow humans and the environment. This research aims to explore the meaning, function, and relevance of the Islamic dimensions in modern life. With a descriptive qualitative approach, the results of the study show that a comprehensive understanding of the dimensions of Islam can be a solution to various contemporary challenges, such as moral crises, social inequality, and environmental degradation. This study recommends the holistic application of Islamic values in daily life to create a civilized social order.

Islam entered Malaysia through trade, especially by Arab, Indian and Chinese traders since the 7th century, but wider spread occurred in the 13th century through the Kingdoms of Samudera Pasai and Melaka. The Islamization process became stronger with the role of the Malay kingdoms in making Islam the official religion, establishing a sharia-based government system, and introducing Jawi writing as the main medium in education and administration.The development of Islamic education in Malaysia began with the Islamic boarding school and madrasa system which emphasized traditional religious teachings. In the colonial era, Islamic education underwent changes with the establishment of folk religious schools and modern madrasas which combined religious and academic curricula. After independence, the Malaysian government introduced a more formal Islamic education system through national religious schools, tahfiz institutions, and Islamic universities. This development was strengthened by the introduction of JAKIM, the Malaysian Ministry of Education, as well as an educational foundation that supports the integration of Islamic values ​​in the national education system. Today, Islamic education in Malaysia continues to develop through technology and innovation, ensuring it is relevant in the modern world while preserving Islamic scientific traditions.

Religious  moderation emphasizes balance in understanding religious teachings, so that it can be a bridge in building harmony between Islamic preaching and civic education. This study aims to analyze how religious moderation can be a meeting point between Islamic preaching that is oriented towards strengthening Islamic values and civic education that focuses on the formation of national character. The research method used is a literature study with a descriptive qualitative approach. The results of the study indicate that religious moderation can integrate Islamic and national values through the principles of tawasuth (moderate), tawazun (balanced), i'tidal (fair), and tasamuh (tolerance). Moderation in Islamic preaching helps create an inclusive understanding of religion and respects diversity, while in civic education, religious moderation strengthens nationalist attitudes without eliminating religious identity. Thus, religious moderation plays an important role in building a harmonious, tolerant, and nationally characterized socicty.

The global environmental crisis demands a comprehensive approach, including from a religious perspective. Islam as a religion that is very holistic contains teachings about nature conservation which are unraveled in the Qur'an. However, the study of contemporary mufasir's views on environmental issues is still very limited, especially in the context of the thought of Prof. Dr. M. Quraish Shihab. This article also aims to examine how in the view of quraish shihab about the importance of environmental preservation in life. on the principles of environmental management reflected in his interpretation, as well as his contribution in providing solutions to problems in the current environment. In addition, this article will discuss a comparison of the approach of the interpretation of the Qur'an Shihab with other contemporary scholars, such as for example in the Tafsir of Al Azhar by Hamka. This study uses a qualitative method with a holistic thematic interpretation (maudhui) approach and a systematic approach to scientific interpretation. The results of the study show that Quraish Shihab views the environment as a mandate from Allah swt that we must maintain its sustainability with the principles of balance, sense of responsibility, and sustainability. His relevant thinking is to be used as the basis for Islamic environmental ethics that are applicable in the modern era. This finding also fills the literary gap in the study of contemporary interpretation by presenting ecological solutions based on the Qur'an.

This research examines the matrilineal inheritance system in Minangkabau society through the perspective of maqasid al-sharia and the principles of Adat Basandi Syarak, Syarak Basandi Kitabullah (ABS-SBK). The matrilineal inheritance system which transmits inheritance through the mother's lineage is considered controversial in relation to Islamic law which is based on faraid. Through a qualitative approach using literature study and interview methods, this research analyzes the fatwas of Minangkabau female clerics which emphasize that the customary system can be in harmony with the main objectives of Islamic law, such as the protection of life, offspring, property and religion. The results show that female ulama see this system as a form of contextual ijtihad that considers justice and social benefit. The distinction between high inheritance (custom) and search property (divided according to Islamic law) reflects the flexibility in combining adat and sharia. Therefore, the Minangkabau matrilineal inheritance system is not only considered valid according to custom, but is also relevant to maqasid al-sharia.