Publication Search

This article aims to explore the application of local wisdom values ​​in the Love-Based Curriculum at Islamic Elementary Schools (MI) as a strategy for building character, strengthening cultural identity, and strengthening humanity-oriented education. The Love-Based Curriculum focuses on the values ​​of compassion, empathy, social responsibility, and respect for diversity, which are integrated into all subject areas. The integration of cultural and local elements serves to increase the connection between education and the realities of students' lives. This study is compiled based on research findings regarding the implementation of the Love Curriculum at MI Al-Islah Palembang and research related to local wisdom-based learning at Islamic Elementary Schools. The results of the analysis indicate that the application of love values ​​and local wisdom makes a positive contribution to character formation, increasing learning motivation, and strengthening students' cultural identity. The main challenges lie in the limited availability of learning tools, the need for teacher training, and adequate policy support.

This study examines the convergence between classical Islamic philosophy and contemporary digital theory, emphasizing how foundational Islamic concepts can respond to social fragmentation in post-digital Muslim societies. As digital technologies increasingly mediate religious learning, identity formation, and communal interaction, Muslim communities face growing challenges, including the weakening of social bonds and the decentralization of religious authority. Online platforms encourage individualized interpretations of faith and pluralistic expressions of religiosity, which, while expanding participation, often contribute to fragmented identities and diminished communal cohesion.Drawing upon core classical concepts such as ummah (community), akhlaq (ethics), and asabiyya (social solidarity), this research argues that Islamic intellectual heritage offers a normative framework capable of addressing these disruptions. These concepts underscore collective responsibility, moral discipline, and the cultivation of shared values as the foundation of a stable and just society. Using a qualitative approach grounded in textual analysis of classical Islamic scholarship and contemporary digital sociology, the study recontextualizes these principles within present-day digital environments.The findings suggest that adapting traditional values to online engagement can strengthen ethical conduct, mutual accountability, and constructive dialogue in virtual spaces. The notion of a “cyber ummah” further illustrates how transnational digital networks may foster solidarity across geographic and ideological boundaries. Ultimately, this study affirms the continuing relevance of classical Islamic philosophy in guiding the development of an inclusive, morally grounded, and socially cohesive digital society.

This study aims to analyze the contributions and controversies of Orientalist interpretation in the process of reforming modern Islamic thought, particularly in the Indonesian academic and intellectual context. This study uses library research methods by examining a number of scholarly articles and books discussing the influence of Orientalism on the study of interpretation and hadith. The results show that the Orientalist approach, through historical-critical, philological, and hermeneutical methods, has made a significant contribution to the expansion of a more contextual and rational interpretation methodology. This approach has encouraged the emergence of a new epistemological awareness among Muslim commentators and thinkers in examining sacred texts more scientifically and openly to modern realities. However, this study also uncovered a number of fundamental controversies. Orientalists are often seen as reducing sacred texts to mere historical artifacts and are considered to carry ideological biases and colonial missions that have the potential to shift the authenticity of revelation and local Islamic identity. Thus, the reform of modern Islamic thought ideally does not reject all Orientalist approaches, but rather carries out critical integration while maintaining a balance between scientific methodology and normative faith. The implications of this research emphasize the importance of developing a contextual interpretation of the Nusantara that utilizes the advantages of orientalist methodology without losing the roots of Islamic tradition.

This study addresses citizenship justice in Indonesia amid the challenging era of globalization, focusing on the conflict between Pancasila as the state foundation and the dominant Islamic values in society. The study aims to analyze the synergy of Islamic principles—justice (ʿadl), equality (musawah), and public welfare (maslahah)—with the second and fifth principles of Pancasila to build sustainable and inclusive citizenship justice. The method used is qualitative, including content analysis and an in-depth literature review of the Qur'an, Hadith, and Pancasila documents, supplemented by semi-structured interviews with 20 experts in religion and constitutional law. The findings reveal a new conceptual framework called "Islamic Pancasila," which integrates the principle of tauhid with the value of gotong royong (mutual cooperation), reducing social polarization by up to 30% based on case simulations in multicultural areas like West Java. Islamic values provide a spiritual dimension that complements Pancasila, while Pancasila offers an inclusive nationalist framework. The study concludes that the synergy between Islamic values and Pancasila is not only a theoretical solution but also a practical strategy for realizing citizenship justice. Recommendations include integrating these values into the civic education curriculum and government policies to facilitate interfaith dialogue, strengthening national identity amid contemporary social and cultural dynamics.

Islamic boarding schools and madrassas play an important role in the formation of religious character and education in Indonesia. The transformation of the regulations of these two institutions is crucial to adjust educational practices to the principles of the state of law of Pancasila. This study aims to analyze the dynamics of the regulation of Islamic boarding schools and madrasah diniyyah and its impact on the internalization of Pancasila values. The method used is qualitative descriptive through the study of documents, including laws and regulations and related literature. The results of the study show that there are significant changes, such as formal recognition of institutional status, curriculum standards, and accreditation mechanisms, which strengthen operational legality and the application of Pancasila values. In addition, the latest regulations also encourage the improvement of the quality of governance, transparency of institutional management, and strengthening the role of the community in the education process. The implementation of these regulations also provides space for learning innovation, integration of religious moderation, and adaptation to social development. In conclusion, the harmonization of these regulations allows for religious education that is relevant to the national context while maintaining religious identity. This research provides the basis for the development of a balanced Islamic education policy between state authorities, the needs of students, and the autonomy of educational institutions in the face of modern challenges and increasingly complex social changes.

The Basiacuong tradition is one of the oral cultural heritages of the Kampar (Ocu) people in Riau, which is rich in philosophical, ethical, and religious values. This study aims to analyze the expressions in the Ocu language that appear in Basiacuong practices using an ethnolinguistic approach. The research data were obtained through audiovisual observations of Basiacuong videos published in digital media, then transcribed and translated into Indonesian. The analysis was carried out using the interactive model of Miles and Huberman (1994) through three stages: data reduction, data presentation, and drawing conclusions. The results of the study indicate the existence of eight main utterances that include proverbs, traditional pantun, advice, religious expressions, and social and philosophical expressions. These utterances function to instill moral values, strengthen social ethics, entertain, and legitimize customs through Islamic teachings. This study confirms that the Basiacuong tradition is not merely an oral performance, but a means of inheriting cultural identity and an educational medium that remains relevant in maintaining social harmony in the Kampar community.

This study examines the epistemology of monotheism from the perspective of Syed Muhammad Naquib al-Attas as outlined in his book Islam and Secularism. The main focus of this study is the unity of revelation and reason, monotheism as a basic principle of science, the rejection of secular epistemology, and the ultimate goal of science, which in this context is ma'rifatullah (knowing God). This study uses a library method with a qualitative-descriptive approach and text analysis (content analysis), focusing on Chapters III and V in al-Attas's book, as well as relevant supporting literature on the epistemology of monotheism and the Islamization of science. The results show that the epistemology of monotheism according to al-Attas emphasizes the importance of integration between reason, revelation, and spiritual experience. In this view, science is not only intellectual, but also moral and spiritual. This integration forms a holistic framework of science, which not only functions to develop human morals and character, but also as a means to know and serve God. Thus, the epistemology of monotheism provides a strong foundation for the development of Islamic science, while strengthening the identity of Islamic science in facing the challenges of modernity.

This article examines Ahmad Muhamad Mustain Nasoha’s thought on Islamic nationalism as the basis of patriotism. Nasoha emphasizes that nationalism does not contradict Islamic teachings; in fact, the values of faith, morality, and brotherhood in Islam can strengthen national consciousness. According to him, love for the homeland is not merely a slogan or rhetoric, but a manifestation of faith and a Muslim’s social responsibility that requires active involvement in preserving unity, upholding justice, and contributing to national development. This article highlights the historical, philosophical, sociological, political, educational, and theological aspects of Islamic nationalism, including the contributions of Islamic scholars and organizations in shaping national identity as well as in the formulation of Pancasila as the state’s foundation in harmony with Islamic values. Furthermore, the article discusses the relevance of Islamic nationalism in addressing contemporary challenges, such as Indonesia’s plural society, globalization, radicalism, and digital disinformation. Nasoha stresses the importance of harmonizing Islamic values with Pancasila, so that Islamic nationalism can serve as both social cohesion and an ethical guideline for citizens. The implementation of Islamic nationalism can be carried out through education, legal reinforcement, moral development, and concrete social contributions, enabling Muslims to preserve their religious identity while actively participating in national life. Through this comprehensive study, the article asserts that Ahmad Muhamad Mustain Nasoha’s ideas significantly contribute to the development of a moderate, inclusive nationalism grounded in Islamic values. His thought offers a strategic framework to cultivate patriotic young Muslims without compromising religious identity.  while strengthening Indonesia’s national integrity in the face of contemporary challenges.

The globalization era presents considerable challenges to the development of Islamic identity among university students. Technological progress, intercultural interaction, and exposure to various ideologies significantly affect students’ values and moral orientations. This study aims to analyze the Aqidah Akhlak paradigm as a framework for reinforcing students’ Islamic identity within the global context. This research applies a qualitative method through library research by examining classical and contemporary Islamic educational literature as well as relevant scholarly works. The findings demonstrate that the Aqidah Akhlak paradigm, which combines solid theological belief (aqidah) with moral character development (akhlak), plays an essential role in cultivating spiritual strength, ethical consciousness, and social responsibility. The reinforcement of Islamic identity is not limited to religious rituals, but also includes the internalization of faith-based values and the consistent application of moral principles in academic and social environments. Therefore, a contextual and integrated approach to Aqidah Akhlak education is necessary to develop intellectually competent and ethically grounded Muslim students in the era of globalization.

The development of digital technology and social media provides both opportunities and challenges for the preservation of traditional arts such as Wayang Golek from West Java, which is rich in cultural, moral, and Islamic preaching values. Wayang Golek has long served as a medium for da'wah, conveying religious teachings creatively through artistic performances. However, changes in the preferences of younger generations who favor instant digital content put this traditional art at risk of being forgotten. This study uses a qualitative method with a literature study approach to examine the role of social media in revitalizing Wayang Golek as a medium for cultural preservation and Islamic da'wah. The research results show that social media such as YouTube, Instagram, and TikTok play an important role in expanding access and public interest, especially among young people, through interactive and engaging educational content. However, limitations in technological proficiency and lack of support are major obstacles. Social media. It not only functions as a tool for communication and entertainment but also serves as a means of documentation and cultural education that can build virtual communities and a strong cultural identity. This study recommends strengthening digital training for artists, cross-sector collaboration, and creative content innovation to maintain the relevance and sustainability of Wayang Golek in the modern era. Adapting digital technology is an important strategy to align the preservation of traditional arts with the development of the times without losing the essence of cultural values and the messages contained within.

This study examines the influence of Islamic education policy on the development of students' religious character at MAS Laboratory IAIN SU Medan. The background of this study lies in the importance of Islamic educational institutions in shaping not only students' intellectual capacity but also their spiritual and moral identity. The study also examines how educational policies relate to curriculum, learning processes, institutional culture, and teacher roles contr To get data from teachers, students, and school administrators, a qualitative descriptive approach was used, which included observations, interviews, and documentation. The results show that students' development of religious character is significantly impacted by the adoption of Islamic education policies. Key elements that support students' faith, self-discipline, and moral principles include teacher modeling, consistent religious practices in school activities, and integrated learning between religious and general courses. Nevertheless, issues like uneven policy implementation and low teacher proficiency continue to impede the best possible results. According to the study, maintaining and enhancing kids' religious character formation in Islamic educational contexts requires professional teacher development, continuous policy execution, and close community, parent, and school involvement.

This study reports on an Independent Community Service Program (KKN Mandiri) conducted in Dusun Betu Raja 3, aimed at strengthening Islamic awareness through community-based educational activities. The program focused on two main initiatives: parenting dialogues with mothers, emphasizing child-rearing practices in line with Islamic values, and interactive sessions with children that introduced moral lessons from the stories of the prophets. Using participatory methods such as discussions, interactive lectures, and storytelling, the activities encouraged active engagement and created a supportive learning environment. Findings indicate that mothers gained a deeper understanding of the significance of Islamic parenting in shaping children’s moral character, while children demonstrated enthusiasm in listening to and applying the values embedded in prophetic stories. The program highlights the effectiveness of dialogical and narrative-based approaches in promoting religious awareness within rural communities. Overall, this initiative contributes not only to the development of individual family practices but also to the collective strengthening of Islamic identity in village life.

This article examines the role of social sciences in constructing the narrative of Islamic moderation amid the rising trend of social polarization in contemporary society. Polarization, triggered by political dynamics, identity conflicts, and the rapid growth of digital media, has led to social fragmentation that threatens communal cohesion. In this context, social sciences play a significant role as analytical tools to understand the dynamics of conflict, identity construction, and power relations underlying such tensions. Employing a qualitative approach through library research, this study explores recent literature on Islamic moderation and social sciences. The findings reveal that Islamic moderation rooted in the values of tawassuth (middle path), tasamuh (tolerance), i’tidal (justice), and musawah (equality) can be enriched through theoretical frameworks from the social sciences, making it more relevant in addressing contemporary issues. The integration of both perspectives allows Islamic moderation to be understood not merely as a normative slogan, but as a social praxis that strengthens inclusivity, tolerance, and justice within the public sphere. This study underscores the importance of an interdisciplinary approach to reduce social polarization and to consolidate Islamic moderation as a foundation for peaceful religious and national life.

The digital era brings challenges as well as opportunities for Wustho students in managing self-regulation, especially in the use of technology and digital media. This study aims to analyze the optimization strategy of self-regulation of Wustho students in facing the digital era, focusing on aspects of time management, self-control, and technology adaptation. A qualitative approach is used in this study, involving observation, in-depth interviews, and document analysis. The results of the study show that student self-regulation can be improved through the integration of education-based technology, digital discipline habituation, and independence training programs. This strategy not only helps students in managing their daily activities but also supports the achievement of learning goals more effectively. The implications of this study provide practical guidance for Islamic educational institutions to prepare students to become independent and adaptive individuals in the era of digital transformation. The findings of this study are that strengthening spiritual-based intrinsic motivation can be an effective strategy to build self-regulation among students. This approach offers uniqueness, namely connecting religious values with self-management skills in the digital era, thus providing a strong moral foundation for students in using technology wisely. The implications of this study highlight the need for pesantren policies that are more adaptive to digital developments, while still maintaining Islamic identity as a core value in pesantren education.

Education plays a crucial role in shaping the personality, morals, and spiritual values of students. In the Islamic perspective, education is not solely focused on the mastery of knowledge but also includes the cultivation of noble character, the strengthening of faith, and the enhancement of religiosity as a form of devotion to Allah Swt. Islamic boarding schools (pondok pesantren), as traditional Islamic educational institutions, have a strategic role in instilling these values through religious activities, the teaching of classical Islamic texts (kitab kuning), and the habituation of virtuous behavior. Pesantren serve not only as centers of learning but also as institutions for character formation and spiritual development. However, the forces of globalization and modernization bring new challenges in the form of cultural, technological, and informational influences that often conflict with Islamic values. Therefore, pesantren are required to develop adaptive, innovative, and relevant educational strategies that align with contemporary needs without losing their Islamic identity. One effective approach is the implementation of Islamic counseling, a process of psychological and spiritual guidance grounded in the Qur’an and Sunnah. Through this counseling, students are expected to strengthen their faith, enhance their religiosity, and develop moral resilience in facing the dynamics of modern life based on strong Islamic values.

Al-Mashun Grand Mosque Medan, the design of this mosque is a representation of Malay cultural and religious symbolism in Islamic architecture in Indonesia. This mosque was founded in 1906, this mosque is a complex and multifaceted topic. The architectural design of this mosque is not only visually aesthetic, but also represents the spiritual and traditional values ​​of the local community. Analyze cultural symbolism in structures, ornaments, and decorations how each chosen detail contains philosophical and religious meaning. Islamic geometric decoration symbols in the form of calligraphic flowers, and floral shapes are used to bring religious principles and universal harmony to life. Local elements such as wood and natural stone add an authentic element. Elements of cultural symbolism, it can be understood how detailed the exterior and interior design is with the identity of the local people of North Sumatra, with this article to sharpen the understanding of cultural symbolism in the design.

This study examines Azyumardi Azra’s interpretation of Islamization in the Malay-Indonesian Archipelago, highlighting its significance in both historical and contemporary discourse. Using a qualitative library research approach, the analysis draws on Azra’s key works, especially The Ulama Network: Southeast Asia and the Middle East in the Seventeenth and Eighteenth Centuries, and is supported by recent scholarly literature. Azra challenges conventional theories that attribute Islamization mainly to trade, political authority, or intermarriage. Instead, he underscores the central role of ulama networks, the transmission of religious knowledge, and the influence of Sufism. His perspective reveals how intellectual chains connected Southeast Asian scholars to Middle Eastern centers of learning, particularly Mecca and Medina, thus situating Islam in the archipelago as an integral part of global Islamic scholarship. Furthermore, Azra emphasizes the adaptive and dialogical character of Islamization, whereby Islamic teachings were internalized through cultural accommodation, shaping the distinctive identity of Islam Nusantara as moderate, inclusive, and cosmopolitan. The findings suggest that Azra’s framework not only advances historiography but also contributes to contemporary debates on religious moderation and Indonesian Islamic identity. This study concludes that his intellectual model provides a valuable foundation for further research that incorporates social, political, and economic dimensions of Islamization.

The Da’wah Institution of Nahdlatul Ulama (NU), as part of Indonesia's largest Islamic organization, faces challenges in adapting to social dynamics, the digital revolution, and the rise of radicalism. In an increasingly diverse and fast-changing society, NU must develop da’wah strategies that are not only moderate and contextual but also adaptable to contemporary shifts. This study aims to explore how NU's social construction of da’wah is structured epistemologically, ontologically, and strategically to strengthen Islam’s role as rahmatan lil 'alamin, promoting social harmony and national unity. The research adopts a multisite case study approach at the Da’wah Institution of the NU Executive Board, employing qualitative methods through document analysis and in-depth interviews. The findings indicate that NU’s da’wah social construction integrates three main dimensions. Epistemologically, NU’s da’wah is grounded in authentic and contextual knowledge, allowing the dissemination of Islamic values in a peaceful, moderate, and inclusive way. Ontologically, the Da’wah Institution acts not only as a formal structure but as a representation of Islam Nusantara, reinforcing Islamic and national identity within a unified da’wah narrative. Strategically, NU’s da’wah is designed to adapt to shifting social, cultural, and technological landscapes by emphasizing participatory methods, utilizing digital media, and incorporating local cultural elements. These three dimensions work together to form a da’wah model that is responsive to contemporary challenges while deeply rooted in the Ahlussunnah wal Jama’ah tradition.

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.

The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.