Vol. 12 No. 2 (2025): Madinah: Jurnal Studi Islam

Muslims today face quite serious internal problems, especially the emergence of exclusive religious movements that tend to construct fellow Muslims as “the other” simply because of differences in religious views. On the other hand, there are also groups that commit acts of violence in the name of God and religion, as if religion provides moral legitimacy for aggressive actions against other groups. In this situation, the theme of jihad becomes increasingly important to study, not only because it continues to be an academic debate, but also because the concept is often misunderstood and misused in the context of contemporary religious society. This study examines the concept of jihad in Zainuddin al-Malibari's Fatḥ al-Mu‘īn by highlighting its four levels: (1) inviting people to believe in Allah rationally and argumentatively, (2) striving to fulfill sharia obligations, (3) waging defensive warfare when Muslims are disturbed, and (4) providing protection for all members of society, both Muslim and non-Muslim. The concept of jihad in this text is positioned as fardhu kifayah, which can change to fardhu 'ain according to the demands of the context. The novelty of this research lies in its attempt to reconstruct al-Malibari's paradigm of jihad as a normative foundation for peace building in a pluralistic religious society. This research shows that jihad is not only related to militancy or self-defense, but also encompasses ethical, social, and protective dimensions that are often overlooked in contemporary discourse. The findings of this study confirm that the framework of jihad in Fatḥ al-Mu‘īn has strong relevance for strengthening interfaith harmony, overcoming tendencies toward exclusivism, and promoting peaceful coexistence in the context of today's diversity

This study aims to formulate a design for Islamic Religious Education (IRE) that is pluralistic, inclusive, and humanistic grounded in values and the direction of educational reform in response to the challenges posed by socio-religious diversity in Indonesia. Employing a descriptive qualitative approach through a literature study, this research analyzes a wide range of academic sources and relevant IRE teaching practices. The main findings reveal that a responsive IRE instructional design that acknowledges interpretive pluralism, accommodates learners from diverse backgrounds, and upholds human values is an urgent necessity in a multicultural era. The proposed model emphasizes the integration of three core approaches: (1) pluralistic by presenting differences among Islamic schools of thought and facilitating interfaith dialogue; (2) inclusive by accommodating identity diversity and special needs among students; and (3) humanistic by reinforcing the values of rahmah (compassion), ‘adl (justice), and empathy through reflective and experiential learning. The novelty of this research lies in its formulation of an instructional design that simultaneously and integrally incorporates all three approaches, in contrast to previous studies that tend to treat them in isolation. This study contributes not only by offering a more contextual and applicable curricular framework but also by recommending pedagogical strategies that position IRE as an agent of moderation and social transformation. The model is expected to serve as a reference for developing educational policies and practices in Islamic education that are adaptive to contemporary dynamics and uphold humanitarian values.

The rapid development of information and communication technology has transformed social interaction patterns among adolescents, particularly through digital platforms such as social media and messaging applications. Along with these advancements, new challenges have emerged, including the rise of cyberbullying, which manifests in the form of insults, slander, threats, and other forms of online harassment. This phenomenon negatively affects adolescents’ mental health, self-esteem, and social well-being. For Muslim youth, cyberbullying is not only a social problem but also a moral issue that contradicts Islamic ethical principles. Islamic teachings emphasize kindness, responsibility, and respectful communication, both offline and online. This research employs a library research method to analyze the role of Islamic Religious Education (PAI) in addressing cyberbullying based on literature from credible academic sources. The findings reveal that PAI contributes significantly as a moral protector, a foundation for Islamic-based digital literacy, a medium for character development, and a guide for teachers to act as digital role models. Despite its effectiveness, challenges remain in curriculum relevance, digital integration, and teaching quality. Therefore, strengthening curriculum innovation, enhancing teacher competence, and fostering collaboration between schools, families, and communities are necessary to optimize the role of Islamic Religious Education in preventing cyberbullying.

This article presents an in-depth study of the pedagogical methodology employed by Imam Burhanuddin al-Zarnuji in his seminal work, Ta'lim al-Muta'allim, with a particular focus on his strategic integration of poetic counsel. The analysis is conducted through the analytical framework of Albert Bandura’s Social Learning Theory. The findings indicate a profound and intuitive alignment between al-Zarnuji’s classical Islamic pedagogical approach and modern psychological principles. Specifically, the poetic verses within Ta'lim al-Muta'allim effectively embody principles of modeling, vicarious reinforcement, and self-efficacy. This demonstrates that al-Zarnuji’s methods, formulated centuries ago, possess a psychological depth that resonates with contemporary learning theories, positioning Arabic poetry as a strategic instrument for shaping the character and intellect of the learner. The article further discusses the contemporary relevance of these findings for character education and holistic Islamic education, while also acknowledging the necessity for critical engagement and future empirical research to fully operationalize these insights in modern educational contexts.

The phenomenon of “marriage is scary,” which is increasingly prevalent among urban youth, reflects deep structural and psychological concerns about the institution of marriage. These concerns are closely linked to economic pressures, high social expectations, and interpersonal challenges shaped by personal experiences or social environments. This study aims to explore the cultural and religious roots of marriage traditions, with a particular focus on walimah al-‘urs, through historical and thematic analysis of the Prophet Muhammad’s ﷺ hadiths. The study employs a qualitative descriptive approach, utilizing library research methods to systematically collect, examine, and interpret primary sources from canonical hadith collections (Sahih al-Bukhari, Sahih Muslim) and classical commentaries (‘Umdat al-Qari, Sharh Sahih al-Bukhari). Secondarysources include contemporary literature in psychology, sociology, and gender studies, as well as statistical data from official institutions, to contextualize the findings within modern sociopsychological realities. Data analysis follows a thematic-descriptive framework, identifying relevant hadiths that provide normative guidance on marriage celebrations. Three key hadiths were identified from Sahih Bukhari and Sahih Muslim that illustrate the Prophet’s ﷺ principles regarding walimah, emphasizing flexibility, simplicity, and modesty in its practice. The study contributes both theoretically and practically. Theoretically, it provides a nuanced understanding of how prophetic traditions can inform contemporary marriage practices. Practically, it offers a spiritual and social alternative to the modern pressures of marriage culture, particularly the tendencies toward materialism and social performance, thus fostering resilience and a balanced perspective for young Muslims navigating marital expectations

The issue of juvenile delinquency is becoming increasingly concerning for many parties because it can cause harm to adolescents, families, and society. Islamic boarding schools (pondok pesantren) have a strategic role in providing educational and moral solutions to shape the character of the younger generation so they can uphold Islamic values amid changing times. The factors causing juvenile delinquency to come from both internal and external aspects, including family environment and peer interactions. A case study at Pondok Pesantren shows that pesantren education, which emphasizes religious guidance, discipline, and holistic character strengthening, can reduce the level of juvenile delinquency. Religious activities, extracurricular programs, and strict boarding regulations keep students (santri) engaged, thereby minimizing the possibility of deviant behaviour. The character-building system through rules, advice, and educational sanctions supports the formation of disciplined, responsible, and well-mannered individuals. Thus, pesantren plays an important role in neutralizing juvenile delinquency through integrated educational and spiritual development

Jihad has become a continuously evolving narrative, both in terms of perspective and implementation. This research on jihad aims to comprehensively understand how jihad is wisely interpreted from a hadith perspective. Since this study focuses on hadiths concerning jihad, it is a library research with a thematic hadith (hadis maudhu'i) scholarly approach. The books *Kunuz as-Sunnah* and *Maktabah Syamilah* were used as two media to trace hadiths about jihad, which were then analyzed using the thematic analysis method. The results of this study confirm: 1) Hadith texts on jihad are found in both the six and nine major hadith collections; 2) The hadiths on jihad found provide at least eleven thematic mappings, such as the call to jihad, jihad as the most excellent deed, deeds on Ayyam al-Tasyriq being more excellent than jihad, jihad as the deed closest to paradise, jihad as the most beloved deed, deeds with rewards similar to jihad, jihad as the pinnacle of deeds, forms of jihad, the abolition of one form of jihad, the reward of jihad, and indicators for obtaining the reward of jihad; 3) Contextually, jihad is no longer understood solely as war, as implemented during the time of Prophet Muhammad ﷺ which was indeed appropriate for the situation, but today it can be more flexible in accordance with the spirit of jihad, such as social and educational jihad.

Integrating the concept of Islamic Religious Education into the realities of modern life is a crucial area of study. This article aims to examine traditions concerning the relationship between Islamic values, ethics, and the development of science and technology. The research employs a literature-based approach, analyzing traditions related to integrative learning from the perspective of hadith. Integrative learning refers to an educational approach that connects various disciplines into a unified theme or combines one field of knowledge with others in a coherent and comprehensive manner. From the perspective of hadith, this model of learning is not only relevant but also deeply rooted in Islamic teachings. The hadiths examined in this study indicate that Islam promotes holistic models of education that emphasize harmonious relationships between teachers and students, interdisciplinary integration, and the continuity between classical and modern sciences. This demonstrates that Islam is not conservative but rather open and responsive to advancements in general science and technology. Through this approach, integrative learning based on hadith is expected to nurture insan kamil individuals who are intellectually capable, morally upright, spiritually grounded, and able to contribute meaningfully to society.

This research aims to describe the process of constructing religious identity among young Muslim women in Tabeak Blau II Village, Lebong Regency, Bengkulu Province, and identify factors within the context of Islamic education that influence it, using Berger and Luckmann's social construction theory. The method employed is descriptive qualitative, involving observation, semi-structured interviews with 15 primary informants and supporting informants, and documentation. Data analysis was conducted using the Miles and Huberman model. Findings indicate that religious identity construction occurs through three stages: externalization (expression through basic worship and Islamic symbols, but influenced by social media trends), objectivation (Islamic values as social norms from family, school, and community), and internalization (instilling values into oneself, though still low in social aspects). Key influencing factors include Islamic education in the family (mothers as role models), schools (PAI teachers as exemplars), community (low participation in religious activities), and social media (dominance of symbolic content). The novelty of this research lies in exploring the rarely studied rural context, particularly the fusion of local traditions with digital culture. Theoretically, it enriches Islamic education studies through a social construction perspective in the digital era, while practically, it provides reflection material for young Muslims to internalize authentic values, references for educators in designing identity-strengthening programs, and a foundation for future researchers to expand studies on women's religious identity in rural areas

The development of Artificial Intelligence (AI) in the digital era presents significant ethical challenges to human morality and character. The amoral operation of AI has contributed to the degradation of empathy and the spread of disinformation, leading to a crisis of spiritual values within society. This research employs a qualitative method with a literature review approach. A critical analysis was conducted to examine the role of tahfidzul Qur'an (Qur'an memorization) as a conceptual solution in facing the ethical challenges posed by AI and digitalization. The analysis indicates that tahfidzul Qur'an serves as an effective moral filter. This process is more than just a ritualistic memorization; it deeply instills Qur'anic values such as honesty, patience, and the importance of tabayyun (information verification). These values form an internal ethical fortress that equips individuals to engage with technology wisely and ethically. It is concluded that the most effective solution is not to reject technology but to integrate the spirituality offered by tahfidzul Qur'an with sound digital literacy. This combination can shape a generation that is not only technologically intelligent but also spiritually mature and morally upright, thus capable of utilizing AI for good. This finding provides a foundation for integrating Qur’anic ethics into digital literacy education.

Abstract: One of the main keys to understanding kitab kuning (classical Islamic texts) is mastery of Arabic grammar, namely nahwu and sharaf. However, field observations show that many beginner students (santri) face difficulties in learning these two branches of knowledge. Conventional, text-oriented learning processes with minimal practical approaches often make most students feel burdened and lose motivation. As a result, the ability to read and comprehend kitab kuning, which is in fact the main goal, has declined significantly. This situation has become a particular concern among pesantren caretakers and teachers. They face major challenges in maintaining the quality of students’ scholarly competence amid an era demanding efficiency and practicality in teaching and learning. Therefore, innovation in nahwu and sharaf learning methods that are fast, practical, and applicable is needed so that students can more easily understand Arabic structures and read kitab kuning effectively. Using a descriptive-analytic method, this paper seeks to portray the implementation of the al-Miftah li al-Ulum method at Madrasah Diniyah of the Tarbiyatut Tholabah Islamic boarding school as an effort to improve the ability to read kitab kuning. The results of this study indicate that the use of this method is highly effective in increasing students’ learning interest and competence in reading classical texts, especially Fath al-Qarib.

This study aims to empower madrasah communities in implementing improved Al-Qur'an learning methods through the Participatory Action Research (PAR) approach. The problem addressed a madrasah which has been unable to optimally implement the 10 UMMI quality pillars despite joining the program in 2018, evidenced by munaqosah passing rates below 50%. This research employed a critical-transformative PAR approach involving 38 participants (principals, teachers, coordinators, committee members, and parents) as co-researchers through four systematic cycles over four months (September-December). Data were collected through participatory observation, focus group discussions (12 sessions), in-depth interviews (25 participants), and documentation. The findings reveal significant improvements in the implementation of the 10 UMMI quality pillars, with average scores increasing from 71.5 (sufficient) to 84.8 (good). The most substantial improvements occurred in learning time allocation (+21 points, 32.3%), coordinator competency (+20 points, 33.3%), and target clarity (+20 points, 28.6%). Munaqosah passing rates improved dramatically to 84.4%. The novelty of this research lies in developing an Islamic values-based participatory empowerment model that integrates shura (deliberation), ta'awun (mutual assistance), and istiqamah (consistency) principles into educational quality management. This model can be replicated in other madrasahs with contextual adaptations, offering a democratic and transformative approach aligned with international quality standards and Islamic educational values, contributing to SDG 4 (Quality Education) implementation in Islamic education institutions

Islam Nusantara, rooted in Indonesia's local traditions and culture, offers a moderate and inclusive approach to Islam, emphasizing social harmony and interfaith tolerance. Meanwhile, Islam Berkemajuan, often associated with the Muhammadiyah movement, focuses on modernization, rationality, and social progress through education and community development. This study aims to explore and analyze the differences and potential synergies between the concepts of Islam Nusantara and Islam Berkemajuan. The method used is a literature review with content analysis. The study data is derived from various books, articles, and other scholarly works relevant to the study's theme. The findings indicate that Islam Nusantara and Islam Berkemajuan are two complementary concepts that can create a harmonious and progressive society. By examining the theological, historical, and sociological foundations of these two concepts, the study provides deep insights into their contributions to the development of Islam in Indonesia in integrating traditional values with the demands of modern progress.

This study reveals the relationship between takwa and heart health in humans based on the Qur'an and hadith. Islamic law was revealed by Allah to bring benefits to human life, not only for the hereafter but also for this world. The research method used was qualitative with an integration-interconnection approach with a unified scientific perspective. Research on the Qur'an and hadith informs us that takwa in the human body is located in the chest, namely the heart. The quality of takwa has a significant correlation with heart health. The correlation between takwa and heart health is demonstrated based on both the characteristics of takwa and the activities that shape takwa. The conclusion is that a person's level of takwa has an impact on their heart health. The higher a person's level of takwa, the healthier their heart will be, both as the center of emotions and as the center of the human body's organs. Further research is needed in a more measurable form, both in terms of mechanisms and psychological and health implications.

The Abbasid dynasty reached its peak in education with the establishment of Baitul Hikmah in 830 AD as an integrated intellectual center. This institution became a symbol of the progress of Islamic civilization through the movement of translation, research, and scientific development. This research aims to analyze the history, role, and impact of Baitul Hikmah as a multifunctional educational institution that encouraged scientific transformation during the Abbasid period. This research uses a descriptive qualitative method with a library research approach, which examines literature sources such as books, journals, and documents related to Baitul Hikmah. The results of this study show that Baitul Hikmah acted as a translation center, academy, and library that gave birth to prominent Muslim scientists such as al-Khwarizmi, Ibn Sina, Ibn Rushd, and various other figures. This institution also triggered the establishment of public libraries in various Islamic cities. In addition, Baitul Hikmah became the foundation of the transformation of Islamic education through cross-cultural scientific integration. Its contributions not only impacted the Abbasid period, but also inspired the development of modern education.

This research is motivated by the importance of mastering the ability to read the Qur’an correctly from an early age, which serves as a fundamental basis for forming Islamic character. Taman Pendidikan Al-Qur’an (TPQ) as a non-formal Islamic educational institution, plays a strategic role in developing Qur’anic literacy among children. However, several challenges are still encountered in its implementation, including the accuracy of recitation, understanding of tajweed rules, and students' learning motivation. Therefore, this study aims to evaluate the effectiveness of the Qiroati method in optimizing Qur’anic learning at TPQ. The Qiroati method is known as a systematic Qur’anic learning approach that emphasizes gradual instruction, hands-on practice, and early tajweed reinforcement. This study uses a descriptive qualitative approach, with data collected through classroom observation, in-depth interviews with teachers and students, and documentation of learning outcomes. The subjects of the study included teachers and students of TPQ who had been using the Qiroati method for at least six months. The findings indicate that the Qiroati method positively impacts students’ Qur’anic reading abilities. Improvements were observed in accurate pronunciation, basic understanding of tajweed rules, and reading fluency without spelling. In addition, the method boosts students’ confidence and enthusiasm for learning. Supporting factors of its effectiveness include well-trained instructors, structured use of Qiroati textbooks, and active parental involvement at home. However, some obstacles were also identified, such as varying initial abilities among students, limited learning time, and a lack of interactive learning media. The study concludes that the Qiroati method is effective in optimizing Qur’anic learning, although improvements in teaching facilities and more diverse instructional strategies are recommended. It is hoped that this research can serve as a reference for other TPQ seeking to implement the Qiroati method to enhance the quality of Qur’anic education in the community