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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.