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This study examines Egypt's security dilemma in the Bab el-Mandeb Strait in response to the escalation of Houthi attacks on global maritime trade routes. Since late 2023, Houthi attacks on commercial ships in the Red Sea have disrupted major sea trade lanes, posing a direct strategic threat to Egypt, which relies heavily on Suez Canal revenues as a primary source of national income. This research employs a qualitative approach with a descriptive-analytical method, using secondary data from academic journals, international policy reports, and credible news sources. The analysis is grounded in Security Dilemma theory and the concept of Maritime Security within the framework of International Relations. Findings show that Egypt faces a complex strategic dilemma: on one hand, it must safeguard its economic interests through stable Suez Canal operations; on the other, direct military intervention against the Houthis risks political backlash from Arab public opinion and entanglement in Yemen's civil war. Egypt's response has therefore been calibrated, prioritizing diplomatic channels and multilateral coalition participation over unilateral military action. This research contributes a novelty by specifically mapping Egypt's strategic constraints in the Red Sea as a middle power caught between great power competition and regional non-state actor threats.

The rapid advancement of Artificial Intelligence (AI) is reshaping public governance, including legislative processes. In the United Arab Emirates (UAE), AI is being actively utilized to enhance law-making through faster drafting, improved consistency, and greater transparency. This study examines the role of AI in the UAE’s legislative functions, focusing on how AI tools assist in analyzing legal data, formulating policy recommendations, and drafting legislation. It explores how AI impacts the speed, accuracy, and legitimacy of law-making, while also addressing the ethical and legal challenges of delegating legislative tasks to intelligent systems. Using a qualitative case study method, the paper evaluates government initiatives, expert insights, and regulatory structures that frame AI's integration into the UAE’s law-making system. While AI offers opportunities for data-driven governance and increased legislative productivity, it also presents risks such as algorithmic bias, reduced human oversight, and accountability gaps. The study emphasizes that AI must be governed by strong regulatory frameworks to safeguard democratic values, fairness, and legal integrity. By analyzing a pioneering national model, this research contributes to global discussions on AI in governance and offers key insights for policymakers, technologists, and legal scholars seeking to balance innovation with ethical and legal standards.

Arabic holds an important position in Islamic education as the language of the Qur'an and Hadith. However, the teaching of Arabic in Islamic educational institutions often focuses only on linguistic aspects, thus not fully achieving the goals of comprehensive Islamic education. This study aims to analyze the strengthening of Arabic language education objectives from the perspective of Islamic Tarbiyah. The method used in this study is qualitative, with a literature study and descriptive analysis approach. The analysis was conducted on relevant sources. The findings indicate that Arabic education within the framework of Islamic Tarbiyah not only emphasizes mastery of language skills but also the importance of shaping students' faith, morals, and Islamic character. The integration of tarbawi values into the objectives, materials, methods, and evaluation of learning becomes a key element in creating Arabic language education that is valuable and aligned with the goals of Islamic education. Its implications are expected to serve as a reference for curriculum development, teacher competence improvement, as well as the formulation of contextual, integrative, and sustainable Arabic language learning policies in national Islamic educational institutions.

Arabic holds an important position in Islamic education as the language of the Qur'an and Hadith. However, the teaching of Arabic in Islamic educational institutions often focuses only on linguistic aspects, thus not fully achieving the goals of comprehensive Islamic education. This study aims to analyze the strengthening of Arabic language education objectives from the perspective of Islamic Tarbiyah. The method used in this study is qualitative, with a literature study and descriptive analysis approach. The analysis was conducted on relevant sources. The findings indicate that Arabic education within the framework of Islamic Tarbiyah not only emphasizes mastery of language skills but also the importance of shaping students' faith, morals, and Islamic character. The integration of tarbawi values into the objectives, materials, methods, and evaluation of learning becomes a key element in creating Arabic language education that is valuable and aligned with the goals of Islamic education. Its implications are expected to serve as a reference for curriculum development, teacher competence improvement, as well as the formulation of contextual, integrative, and sustainable Arabic language learning policies in national Islamic educational institutions.

Cross-cultural ministry is a tangible manifestation of the Great Commission of Christ, which calls the church to reach all nations without geographical or cultural boundaries. This article describes the experience of spiritual ministry among the diaspora Christian community in the Middle East conducted by a team from the Kerusso Theological Seminary of Indonesia. The activity not only aimed to strengthen the faith of the congregation living under cultural and social pressures but also served as a means of nurturing contextual Christian spirituality and character. Through revival services, Bible teaching, and pastoral accompaniment, the congregation experienced a genuine transformation of faith—from weakness to steadfastness and hope. This study affirms that cross-cultural ministry is not merely a mission activity but a concrete expression of transformative and participatory Christian education. It demonstrates that when ministry is carried out with contextual understanding and empathy, profound spiritual change can occur even amid intercultural challenges.

This article aims to analyze and compare the education systems in Saudi Arabia and Indonesia through a literature study approach. This study highlights similarities and differences in educational objectives, curriculum structure, education management, and the types and levels of education applied in the two countries. In addition, this article reviews the history of the development of education in Saudi Arabia, especially the central role of Islamic education in shaping national education orientation and policy. The analysis shows that Saudi Arabia has an education system that is heavily influenced by religious values and Islamic law, while Indonesia develops an education system based on Pancasila with a more pluralistic approach. However, both countries face similar challenges, such as improving the quality of teachers, equitable access to education, modernizing the curriculum, and adapting to technological developments and globalization. The findings of this study confirm that despite fundamental differences in educational ideologies and approaches, Saudi Arabia and Indonesia share a common commitment to improving the quality of human resources through strengthening the national education system. This article is expected to serve as a reference for comparative research on education in Muslim-majority countries.

This article aims to examine the development of Islamic education during the Umayyad Dynasty with a focus on two main aspects: how the Islamic education system was formed and the extent of the government's role in supporting it. By using a qualitative-descriptive approach based on historical studies, and including library research. Data collection techniques use various literature both from history books and from articles in national and international journals and conduct data analysis using content analysis. The results show that Islamic education during that period already had a functional structure through halaqah, mosques, and houses of scholars, although it had not been formally institutionalized. On the other hand, the Umayyad Dynasty government played an important role through Arabization policies, the construction of mosque infrastructure, and the creation of political stability that allowed science to develop. These findings underline that education during the Umayyad period grew from the synergy between community initiatives and structural support from the State.

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.

The Belt and Road Initiative (BRI) is China's foreign policy introduced during the administration of Xi Jinping. This policy represents China's efforts to expand cooperation in the economic sector and aims to shift the United States' hegemony, both in security and particularly in the economic domain. The project spans across various regions, including the Middle East, a region abundant in energy resources and petroleum, prompting China to focus on collaboration with Arab nations. This approach has been positively received by countries in the Middle East as China adopts a proactive method without military intervention, concentrating solely on economic cooperation. Furthermore, China's recent appointment as the Chair of the United Nations Security Council presents an opportune moment. This positions China to play a more significant role in its extensive projects, serving as a mediator for peace in the Palestine-Israel conflict. This article seeks to address questions regarding China's interests as the Chair of the UN Security Council in the Palestine-Israel conflict, employing the theories of hegemonic stability and the concept of national interest.    

This study analyzes the differences between Western and Middle Eastern media framing in reporting the Israeli-Palestinian conflict. Western media tends to portray Israel as a party threatened by terrorism, with a focus on national security. In contrast, Middle Eastern media highlight the suffering of the Palestinian people and criticize Israeli policies that are considered as occupation. By analyzing reports from media outlets such as BBC, CNN, Al Jazeera, and Al Arabiya, it was found that these framing differences influence global public opinion. Western countries are more supportive of a two-state solution with an emphasis on Israel's security, while Middle Eastern countries emphasize justice for Palestinians. This difference creates polarization that hinders the peace process and creates tension in international diplomacy. This research suggests the need for a more balanced and inclusive narrative to achieve a sustainable peace solution.

During the time of Rasulullah SAW, Muslims did not need certain rules in understanding sharia law. After the spread of Futuhat Islamiyah, Arab Muslims interacted a lot with other nations who had different languages. On the other hand, the need for ijtihad is very urgent, because there are many new problems that have never occurred before and require clarity in fiqh law. So two large madrasahs emerged that reflected their ijtihad method - the Ahlir-ra'yi Madrasah used more qiyas (analogies) to generate heated debates, thus making the ulama feel the need to create written regulations that were recorded as common law in uniting these two madrasas. The hadith about being more careful in giving fatwas and qiyas gave rise to heated debate, making the ulama feel the need to make written rules which were recorded as joint laws in uniting the two madrasas. Imam Syafi'i was the first person to write a book about ushul fiqh-Imam Syafii was a great mufti of the Muslim community who was also the founder of the Syafi'i school, developing his school in Baghdad. Ushul fiqh is the postulates of fiqh which are global in nature - The object of the discussion is to study the postulates which are still of a general nature seen from their general legal provisions and the ultimate aim of studying them is to protect the Islamic religion from deviations and misuse of the postulates of the Shari'a, so that misleading carelessness does not occur.

This research aims to analyze the management of training and development programs for Arabic language teachers in Madrasah Aliyah Mamba’ul Ulum, Bungah, Gresik. This research was descriptive qualitative and collected through observation and interview. The data was analyzed through the three steps namely data reduction, data presentation, and conclusion drawing. The findings showed that only few of Arabic language teachers have appropriate academic qualifications, with details that there were 3 Arabic language teachers, but there was only one teacher who had a bachelor’s degree in Arabic Language Education, while other teachers had a bachelor’s degree in Islamic Religious Education and Islamic Boarding School graduates. Then, the professional development program for Arabic teachers was held in the form of workshops and seminars related to learning twice in the last three years. However, the material presented only focuses on teaching materials according to the national curriculum, without any programs or activities to improve the ability of teachers to choose active, effective, and efficient learning methods. In conclusion, Arabic teacher qualifications are poorly managed at Madrasah Aliyah Mamba’ul Ulum, Bungah, Gresik, regardless of the fields’ quality of teachers or suitability.

In 2007, the President of the Republic of Indonesia issued a government regulation on the implementation of religious education which recognizes that this type of Islamic education has made a great contribution to national development. The regulation explains that religious education such as Islamic boarding schools can be managed formally. Following the government regulation, the Minister of Religion then issued a Ministerial Regulation in 2014 to officially recognize pesantren as a traditional-based education. The regulation allows for the integration of yellow book-based education that allocates 70% or more of the curriculum to Islamic studies and Arabic, while 30% to general subjects. The formalization process of traditional Islamic education reached its peak with the passage of Law No. 18 of 2019 concerning Islamic boarding schools which was ratified on September 24, 2019. The pesantren system must be modernized and run classrooms under the madrasah system. On the other hand, the 2019 law recognizes many aspects of traditional pesantren traditions, including those that advocate the study of the yellow book. According to the law, the government is currently responsible for supporting the implementation of Islamic boarding school tradition-based education as well as support for public schools and madrasas. One of the Islamic boarding school educational institutions that has implemented the Islamic boarding school law is the Sunan Drajat Islamic Boarding School. Sunan Drajat Heritage Islamic Boarding School, one of the nine guardians, since 1994 has established a Mu'allimin-Mu'allimat institution whose curriculum has integrated the pesantren curriculum with the general education curriculum.

This study compares national and Islamic law on citizenship and legal protection for minority groups. Citizenship determines the basic rights of individuals, while minority groups often face discrimination in national and Islamic legal systems. This research explores the protection of minorities in international human rights-based national law and Islamic law through the concept of ahl al-dhimma. Case studies from India, France, Saudi Arabia and Tunisia show a variety of approaches, such as the controversial CAA in India, the laïcité principle in France, and conservative and progressive interpretations of Islamic law in Saudi Arabia and Tunisia. The results highlight the challenges of implementing equal protection in both legal systems due to political and social dynamics. In conclusion, inclusive policies based on interfaith and cross-cultural dialogue are needed to strengthen minority rights globally.

This study explores the political impacts of citizenship policy changes on Indonesia’s diplomatic relationships, particularly in the context of globalization and the movement of its diaspora. Indonesia currently maintains a single citizenship policy, preventing its citizens from holding dual nationality. This restriction often complicates the legal and emotional connections of Indonesians living abroad with their home country, while also limiting their economic contributions through remittances and investments. Conversely, many nations have adopted dual citizenship policies to maintain stronger connections with their diaspora and enhance their diplomatic influence. Using a qualitative approach with case studies focusing on countries with large Indonesian diasporas, such as Malaysia, Saudi Arabia, and the United States, this research highlights the potential benefits of dual citizenship. The findings indicate that allowing dual citizenship could strengthen Indonesia’s diplomatic ties and increase economic contributions from overseas Indonesians. However, there are challenges to implementation, including concerns over divided loyalty and complexities in legal enforcement. This paper suggests that Indonesia consider a carefully controlled introduction of dual citizenship, taking into account legal protections, economic benefits, and the role of the diaspora in promoting Indonesia’s interests abroad.

This study examines the impact of nationality on civil legal status in mixed marriages, particularly in Indonesia and several other countries. Mixed marriages, involving two individuals of different nationalities, often present complex legal issues, especially concerning property ownership, inheritance rights, and the nationality of children. In Indonesia, foreign nationals face various restrictions regarding land and property ownership, and there are temporary provisions for dual nationality for children born from mixed marriages. In a global context, differences between countries following jus soli and jus sanguinis principles also affect the status of children and inheritance rights. This research uses a comparative approach by analyzing civil law regulations in countries such as the United States, the United Kingdom, Japan, and Saudi Arabia. The findings show that Indonesia’s civil law system requires reforms to be more accommodating to the globalization phenomenon and the increasing number of cross-national marriages. Recommendations include harmonizing national regulations with international law, implementing more flexible dual nationality policies, and strengthening protections for the rights of mixed couples in property ownership and inheritance.

The modern Arab nation, usually referred to as a global society, is certainly different from the Arab nation during the time of the Prophet Muhammad. The difference lies in following the geo-culture that it experiences to continue its existence in the arena of international competition. Modern Arabs have been compressed in ethnolinguistics that are far from being generally Muslim so that the facts that occur are still common among those who are not Muslims. In their religious understanding, the Modern Arab nation seems monolithic and is not dominated by certain doctrines to develop its teachings. So, it is commonplace to find among them various variants, both cultural, political and governmental, to strengthen their existence.

Da'wah comes from the Arabic language,” دعا, يدعو, دعوة”  which means "to call" or "to invite." Da'wah itself is an activity carried out by Muslims to spread the teachings of Islam to others. This activity aims to invite others to understand, accept, and practice Islamic teachings in their daily lives. Da'wah can be conducted through various means, such as lectures, sermons, religious studies, discussions, and via social media or written materials. In delivering da'wah in the environment of Al-Asy'ari Mosque at Universitas Islam Bandung (Unisba), the role of   Indonesian language as the national language has a strategic role in conveying effective and widely accepted da'wah messages within the campus community. Through a qualitative descriptive approach, this research was conducted through media observations and the distribution of questionnaires to students. The role of Indonesian language in delivering da'wah at Al-Asy'ari Mosque is evident as its usage is prevalent in every event, such as sermons, lectures, studies, and more. Indonesian language also serves as a tool to facilitate communication among students from diverse backgrounds and as an effective medium for conveying da'wah messages.

This study investigates the role of Islamic social finance in supporting green economy development across Muslim-majority countries. Islamic social finance instruments, including zakat, waqf, and sadaqah, are designed to redistribute wealth ethically and address social inequalities, while also offering potential for financing environmentally sustainable projects. Using a quantitative research design and econometric modeling with panel data, the study analyzes the impact of these instruments on environmental performance indicators such as the Green Economy Index (GEI) and Environmental Performance Index (EPI). Secondary data are collected from international sources including the OIC Statistical Database, the World Bank, and the Islamic Development Bank, covering selected countries such as Indonesia, Malaysia, Saudi Arabia, Turkey, Pakistan, and Egypt. The analysis includes independent variables representing zakat distribution, waqf assets, and sadaqah volume, with control variables including GDP per capita, governance indicators, and population growth. Descriptive statistics reveal substantial variation in Islamic social finance and environmental performance across countries, indicating the importance of institutional governance and policy integration. Econometric results demonstrate a positive correlation between zakat and waqf development and environmental performance, while sadaqah contributes positively but to a lesser extent. These findings suggest that Islamic social finance can directly support environmental projects, including renewable energy initiatives, sustainable agriculture, and green infrastructure, complementing conventional fiscal tools. The study highlights the advantages of Islamic social finance in promoting justice, sustainability, and ethical allocation of resources, and it emphasizes the need to integrate green objectives into zakat and waqf operational frameworks. Policy recommendations include mainstreaming Islamic social finance into national green policies, enhancing governance and transparency, and encouraging cross-sector collaboration between financial institutions and environmental agencies. Future research is suggested to explore micro-level impacts on household and community environmental behaviors and to conduct comparative studies across regions. Overall, the study underscores the potential of Islamic social finance as a faith-driven, socially inclusive, and environmentally sustainable mechanism for supporting long-term green economic development.

The largest contributor to local revenue in Pasuruan Regency is coffee, Puspo as a coffee plantation area also has a very valuable natural wealth and many benefits, namely forest honey. So far, coffee and honey productivity has only met the Pasuruan Regency area, through coaching, it is hoped that there will be an expansion of the marketing area and interest throughout Indonesia. This study aims to provide coaching to MSMEs in the Puspo area to improve the family economy by developing Gondosuli coffee and forest honey businesses. This research method is qualitative, with a case study as an approach, the interview technique used involves the main informant of the business owner and the supporting informant is a member of the Puspo MSME association, Pasuruan Regency. Data collection techniques using interviews, observations, and documentation. The results obtained from this study are Gondosuli Coffee which is identical to plantation products in the Puspo area has a distinctive taste of both Arabica, Robusta and Liberica, as well as forest honey from wasps. Puspo natural forest honey is a type of honey produced by wild bees that live in the Puspo Pasuruan forest area. The natural potential that is the advantage of the region is certainly not owned by other regions besides Puspo Pasuruan Regency. The obstacle faced by MSMEs in penetrating the national market is that all demand for packaged coffee and forest honey throughout Indonesia has not been met due to limited packaging technology so that production capacity is not large enough. There is no coffee storage warehouse that can help with the availability of coffee for all times. The contribution of research to help coffee and forest honey farmers in improving the family economy, with more durable packaging, is practically able to reach consumers throughout Indonesia.