Vol. 13 No. 1 (2026): Madinah: Jurnal Studi Islam

This study reconstructs the methodological hierarchy for resolving apparent contradictions (taʿāruḍ al-adillah) within Islamic legal sources. It critically argues that the theories of nasikh-mansūkh (abrogation) and tarjīḥ (preferential weighting) are often prioritized disproportionately. Through theoretical examination and in-depth case studies, this research positions both theories as ultimum remedium (last resort), while asserting harmonization (al-jamʿu) and contextualization (munsaʾ) as the primary methods. This qualitative research with a descriptive-analytical approach utilizes primary data from the works of classical and contemporary scholars. The principle is tested through three critical case studies: the controversy over abrogation claims regarding peace-war verses, claims of contradiction between mutashābih hadiths and the Qur'an, and claims of abrogation concerning the hadith about a deceased person being tormented due to their family's weeping. The analysis confirms that genuine contradiction within revelation is impossible. The three case studies prove that existing contradictions are apparent (ẓāhirī) and can be resolved through semantic harmonization and contextual understanding. For example, the relationship between peace and war verses is explained by dynamic contextualization (munsaʾ), not permanent abrogation. In the case of the hadiths, the approaches of taʾwīl (figurative interpretation) and al-jamʿu prove effective in reconciling the texts. In conclusion, nasikh-mansūkh and tarjīḥ should serve as mechanisms of last resort, to be employed only after all efforts at harmonization and contextual interpretation have been exhausted. This article offers a methodological reconstruction in uṣūl al-fiqh by providing a clear hierarchy, challenging hasty conventional applications, and advocating for a paradigm that ensures the unity and contextual wisdom of the Shari'ah.

This research aims to identify the theories that shape the paradigm of Islamic sciences, trace their relationship to socio-historical contexts, and develop a new epistemological framework that is relevant to contemporary studies. The method used is a literature review with content analysis of relevant literature. The results of the study show that Islamic sciences are based on revelation as a normative basis, but develop through reason and empirical experience so as to form a historical construction that is open to critical study. The deductive paradigm maintains the consistency of religious teachings, while the inductive paradigm is born from the practical needs of the community through observation and experimentation. Both interact with revelation, rationality, and social reality, giving birth to a comprehensive, rational, and empirical epistemology of Islam. The novelty of this research lies in the integrative perspective that connects deduction-induction with socio-historical reality. Therefore, further research needs to be directed to empirical studies in the fields of education, technology, and public policy, as well as to expand dialogue with contemporary science so that Islam's contribution to the global scientific tradition is more real.

This study departs from the tendency to view pesantren solely as an educational institution, while its economic dimension is rarely understood as an inherent system. The research aims to identify and synthesize repeated economic patterns in pesantren studies through Systematic Literature Review in three contexts: Indonesia, Thailand, and Bangladesh. The key question is whether the economic practice shows consistent characteristics so that it can be understood as an Islamic economic system inherent in the structure of Islamic boarding schools. The SLR method follows the PRISMA flow by examining 41 selected articles. The results showed consistent patterns: maqāṣid foundations, spiritual leadership, experiential entrepreneurial pedagogy, formal business institutions, Islamic social finance financing, community empowerment orientation, and institutional adaptive capacity. This cross-context consistency emphasizes that the economy is not an additional element, but rather the structural foundation of the Islamic boarding school. The study's main contribution is the ontological redefinition of pesantren as an Islamic value-based economic system, while offering a new analytical framework for the study of pesantren studies, Islamic economics, and community-based education

The complexity of Hadith verification and the current diversity of schools of thought (madhhab) necessitate Artificial Intelligence (AI)-based solutions to provide a more efficient, structured, and unbiased analysis. The integration of AI raises fundamental questions regarding the normative authority of its legal outcomes, specifically whether AI can replace the role of a Mujtahid, who possesses intellect (aql) and intention (niyyah). Therefore, this study aims to analyze the shar'i ruling on the use of AI from a Fiqh perspective, focusing on three areas: mapping the technical capabilities of AI in Hadith and Usul Fiqh analysis, assessing the shar'i legal validity of AI products as either a hukm (binding ruling) or a wasīlah (aid/tool), and formulating an Islamic ethical framework (Akhlaq) for its development. This study employs a qualitative research method with a library research approach, comprehensively analyzing and interpreting data from primary and secondary literature, academic journals, and publications from fatwa institutions related to Usul Fiqh, technological ethics, and the implementation of AI in the religious field. Data analysis is conducted using a descriptive-analytical technique, where data concerning AI capabilities and Usul Fiqh principles are collected, classified, and critically analyzed to produce a systematic legal synthesis and ethical framework. The results of this study explain that the utilization of Artificial Intelligence (AI) in Istinbāṭ al-Hukm is fundamentally permissible (mubah) as it supports the principles of Taisīr (ease) and Maslahah (public interest), making it an effective aid (wasīlah) for technical tasks such as sanad verification, data classification, and the analysis of Qat'i al-Dilālah Hadiths. However, the outcomes of istinbāṭ ḥukm generated by AI cannot be accepted as shar'i-ly binding legal decisions. This is because the authority of Ijtihād is inherently attached to humans, which is essential for understanding the Maqāṣid al-Sharī‘ah. Consequently, AI output must be treated as logical predictions that must be validated by a human Mujtahid. Furthermore, the use of AI is prohibited for Muamalah Hadiths, as the proofs (dalil) in muamalah fall under the category of Ẓannī al-Dilālah (speculative in meaning), which lack a single, clear, or direct definitive meaning, thus requiring further analysis, interpretation, or explanation to understand their true intended meaning.

The purpose of this research was to analyze the implementation of hybrid pedagogy and its impact on students’ digital literacy in Islamic Religious Education at Universitas Terbuka Indonesia. A qualitative field work design was used for data collection, through interviews, LMS observation and document analysis. The results demonstrate that hybrid pedagogy allows flexible learning with asynchronous resources and synchronous interaction. However, the students’ variation in digital literacy affects their participation in synchronous classes and digital assignments for digital discussions. The study also finds issues such as the digital divide, limited access to digital devices, platform usability, large class sizes, and unequal institutional support. The findings of this study indicate that hybrid Islamic religious education needs to be developed more sophisticatedly in areas of digital literacy, lecturers’ pedagogical preparedness, and inclusive institutional support to spur academic engagement, ethical reflection, and spiritual growth.

This study aims to operationalize Kuntowijoyo’s concept of the Islamization as science by examining its methodological framework and its relevance in the contemporary Indonesian context. Existing studies on Kuntowijoyo’s thought have largely focused on its philosophical and epistemological dimensions, with limited attention given to its practical application as an operational methodological system. This article addresses this gap by analyzing five key methods proposed by Kuntowijoyo: transcendental structuralism, the analytic–synthetic method, the objectification method, the historical–empirical method, and the prophetic method (normative–transformative). Using a qualitative approach based on literature review, this study demonstrates that these methods can be operationalized in various socio-religious contexts in Indonesia, including the development of Islamic financial institutions, socio-religious movements, and community-based practices. The findings indicate that the Islamization of knowledge is not merely a normative or abstract project, but a methodological framework capable of transforming Islamic values into empirical and institutional forms. This study contributes to the development of Prophetic Social Science by offering a more applied and context-sensitive interpretation of Kuntowijoyo’s thought, particularly in addressing the challenges of contemporary Indonesian society.

This study aims to analyze evidence-based practices in the governance and management of zakat and waqf in Southeast Asia and the Middle East. The research adopts a qualitative approach using a literature review and comparative analysis of selected countries with relatively advanced zakat and waqf management systems. The findings reveal that the effectiveness of zakat and waqf governance is strongly influenced by robust regulatory frameworks, institutional professionalism, transparency and accountability in fund management, and the adoption of digital technologies. Southeast Asian countries tend to excel in digital innovation and system integration, while Middle Eastern countries demonstrate strengths in regulatory support and the large-scale management of waqf assets. The study also identifies key challenges, including the lack of global standardization, limited inter-institutional coordination, and varying levels of public literacy regarding zakat and waqf. Therefore, an adaptive, transparent, and collaborative governance model is essential to enhance the effectiveness of zakat and waqf management in supporting socio-economic development within the Muslim community.

The Fourth Industrial Revolution has driven significant transformations in the world of education, including the emergence of the phenomenon of digital technology-based shadow education. Platforms such as Ruangguru, Zenius, and Quipper offer flexible, personalized, and technology-based non-formal learning models, thereby changing students’ learning patterns in the digital age. This study employs a conceptual library research approach by analyzing various academic literature, scientific journals, and documents related to digital education transformation and Islamic Religious Education (IRE). The findings indicate that shadow education has implications for changes in the role of IRE teachers, the transformation of digital pedagogy, the development of adaptive curricula, and the digitization of institutional management in Islamic education. The literature analysis also indicates that the main challenges faced by PAI institutions include limited technological infrastructure, low digital literacy among educators, and the potential for religious misinformation in digital spaces. On the other hand, digital transformation opens opportunities for the development of PAI learning that is more interactive, flexible, and contextual, in line with the needs of the digital generation. The novelty of this research lies in an integrative analysis of the relationship between shadow education, digital transformation, and PAI institutional adaptation within the framework of the Fourth Industrial Revolution and Society 5.0. This research contributes by developing a conceptual framework for PAI transformation that emphasizes integration This study contributes by developing a conceptual framework for the transformation of Islamic Education that emphasizes the integration of digital technology, pedagogical innovation, and the reinforcement of Islamic values within the Islamic education system in the digital age

This study examines the epistemological relationship between Artificial Intelligence (AI) and the values of the Qur’an, with the aim of formulating a model for the Islamization of AI within the framework of the Islamic worldview. This study constructs a normative-conceptual framework for the development of AI that aligns with the principles of tawhid, maqasid al-shari’ah, and Qur’anic ethics. This study employs a literature-based qualitative design with a philosophical-analytical approach. The findings indicate that, ontologically, AI is a neutral tool (mubah), where its ethical status depends on the worldview and intentions guiding its use. Epistemologically, the primary distinction between the secular paradigm and Islamic epistemology lies in the integration of revelation as a legitimate and authoritative source of knowledge, which shapes the value orientation in technological development. This study proposes a model for the Islamization of AI based on three Qur’anic principles: reason (‘aql), knowledge (‘ilm), and order (nazm). These principles emphasize the importance of accountable algorithmic governance, authoritative knowledge validation, and continuous human oversight. Practically, this model provides a foundational framework for the ethical use of AI, guiding Muslim scholars, technology experts, and policymakers in designing AI systems that align with Islamic ethical values

This study aims to analyze the phenomenon of “shame” from an Islamic perspective and its representation through “Meme Velocity” on the social media platform TikTok. Using a qualitative approach and content analysis, this study examines the narratives, diction, religious ideological affiliations, and audience responses to shame-themed memes disseminated by Salafi-aligned accounts. The novelty of this study lies in the concept of shame in Islam and the analysis of audience responses on social media. The findings reveal that shame in Islam is a noble virtue rooted in faith (al-Haya’) and serves as a means of self-restraint against forbidden acts. The analyzed memes promote the value of shame and critique current trends, particularly the “Velocity” trend, which is deemed contrary to Islamic values. This study also reveals that these memes trigger a variety of responses, ranging from support and prayers to hostile reactions, reflecting the dynamics of digital da’wah and audience reception. The contribution of this research lies in enriching the study of digital da’wah and how the concept of modesty in Islam is constructed through social media, as well as providing implications for digital da’wah practitioners and helping to understand the complexities of religious communication in the digital age.

This study examines the implementation of quality assurance mechanisms in Qur'anic learning through the UMMI Method across diverse Islamic educational institutions; investigating patterns of fidelity, adaptation, and the tensions between standardization and contextual flexibility. A mixed-method design was employed with a sample of 50 institutions. Quantitative data comprised supervision assessments across ten quality assurance domains, while qualitative data from 347 pages of supervisory notes underwent systematic six-stage coding. Correlation analysis demonstrated strong relationships between quality control systems and student reading quality (r = 0.669, p < 0.001), and between student grouping systems and coordinator qualifications (r = 0.653, p < 0.001). However, institutional commitment showed non-significant correlations with most implementation variables. Qualitative findings revealed four quality assurance mechanisms teacher certification, standardized learning materials, seven-step methodology, and centralized quality control alongside three implementation tensions: resource constraints, cultural integration challenges, and standardization-contextualization tensions. This study introduces structured flexibility a quality assurance model that balances methodological fidelity with contextual adaptation. This independent, large-scale mixed-methods study provides empirical evidence on how quality assurance operates in religious education, contributing to the emerging literature on the quality of Islamic education and offering a framework applicable to diverse religious educational contexts

Mental health is a critical issue for Generation Z, particularly college students who face academic pressures, social demands, and rapid advancements in digital technology. These conditions often trigger anxiety, which impacts psychological well-being. This study aims to understand Generation Z students’ experiences with anxiety and how religiosity is utilized as a coping strategy. This study employs a qualitative approach with a phenomenological design involving five students from the State Islamic University of Palangka Raya through purposive sampling. Data were collected through in-depth interviews and analyzed using thematic analysis. The results indicate that anxiety is experienced in three main forms: academic anxiety, social anxiety, and anxiety about the future. Students utilize religiosity through religious practices (prayer, salat, and reading the Qur’an) as well as spiritual approaches (belief, surrender, and meaning-making). The novelty of this study lies in revealing religiosity as an active, contextual, and experience-based coping process, rather than merely a measured variable. The findings indicate that religiosity serves as a means of emotional regulation, meaning-making, and a source of optimism in coping with anxiety. In practical terms, this study highlights the importance of integrating spiritual approaches into mental health support programs for college students. Theoretically, this study contributes to the field of the psychology of religion by shedding light on religious coping among Generation Z.

The global ecological crisis demands an education rooted in moral and spiritual values. Islamic Environmental Education is an interdisciplinary field that combines Islamic theology, environmental ethics, and pedagogy. This study identifies research trends, conceptual gaps, and future directions by integrating bibliometric mapping and a literature review. Using VOSviewer and manual analysis of 103 documents of various types (articles, conference proceedings, and book chapters), this study maps key terms, themes, and developments. The results indicate that Islamic Environmental Education is developing within five main clusters: the implementation of environmental education in Islamic educational institutions; Islam and sustainability; Islamic values and sustainable development; religion and climate change; and Islamic-based environmental character education. Overlay analysis reveals a shift in research focus from conceptual and normative discussions toward practical implementation, environmental governance, and global sustainability. This study also found that the integration of Islamic values into environmental education holds great potential for fostering ecological awareness and sustainable behavior through Islamic schools, pesantren, and eco-pesantren. However, research gaps remain, evidenced by the weak interconnections between certain topics and the scarcity of empirical research on the effectiveness of Islamic Environmental Education programs. This study offers a novel approach by systematically identifying research gaps in the field of Islamic Environmental Education through keyword network visualization, overlay, and density analysis. These findings provide a new direction for the development of an Islamic value-based environmental education model that is more practical, empirical, and measurable.

Indonesia's New Criminal Code (Law Number 1 of 2023) has reignited debates that criminal law scholars and civil society have long been circling, where exactly does the state's reach into private conduct end, and what legitimizes that reach in the first place. The provisions on presidential insult (Articles 218–220) and sexual morality, adultery and cohabitation outside marriage (Articles 411–412), have attracted the sharpest criticism, not just from human rights advocates but from practitioners who know how vague criminal provisions behave in politically sensitive environments. This article runs those provisions through maqāṣid al-sharī'ah, not as theological endorsement or refutation, but as a proportionality framework with genuine teeth. The approach is normative and doctrinal. What the analysis consistently finds is that the contested provisions criminalize conduct without adequately showing what harm they prevent, a gap that maqāṣid theory does not overlook, and that criminal law doctrine cannot responsibly ignore.

This study highlights the significance of inclusive religious literacy and practice in addressing the penetration of transnational ideologies in Indonesia. Focusing on the community of Kingking, Tuban, it examines how Muslim–Christian harmony has been sustained through the strength of local culture and community-based moral authority. Conceptually, the research integrates Homi K. Bhabha’s theory of cultural hybridity, Michel Foucault’s notion of power relations, and Axel Honneth’s concept of mutual recognition to explain the social dynamics underlying religious inclusivity. Employing a qualitative-descriptive approach, data were collected through field observations, in-depth interviews, and the analysis of historical documents. The findings reveal that local religious identity is shaped by cultural hybridity and reciprocal recognition between communities. Critical religious literacy and the active roles of kyai and pastors contribute to social resilience against exclusive ideologies. The study concludes that Tuban’s model of local inclusivism may serve as a national paradigm for strengthening religious moderation and postcolonial pluralism.

This study examines the reality of early marriage in Indonesia and the role of psychological and spiritual maturity in strengthening the resilience of Islamic families. Early marriage is still influenced by economic, educational, cultural, and social factors, which impact relationship vulnerability, financial stress, and instability in family functioning. The study used a qualitative approach through literature review and analysis of various relevant scientific sources. The results of the study indicate that psychological maturity, including emotional stability, self-control, responsibility, and role readiness, serves as a protective mechanism against conflict and relationship disintegration. Meanwhile, spiritual maturity, which includes the appreciation of religious values, the interpretation of marriage as a trust, and an attitude of patience and trust in God, plays a role in strengthening commitment, meaning, and the quality of family relationships. The integration of these two aspects aligns with the concept of rusyd as an indicator of individual readiness to manage married life responsibly. This study also emphasizes the importance of a strengthening model through premarital education and psychoreligious counseling. These findings provide theoretical and practical contributions to the development of family development programs and policies for preventing early marriage that support the readiness of young couples to face relationship dynamics, socioeconomic pressures, and the sustainability of family life in an adaptive and sustainable future.

This study aims to find out how the learning process takes place at the Majelis Taklim As-Sholihah and its role in women's empowerment in Kedungrejo Village, Kedungadem District, Bojonegoro Regency. This research uses a qualitative method with a type of field research and a case study approach. Data was collected through observations, interviews with 11 informants, and documentation, then analyzed using the Miles Huberman model and tested for validity by triangulation. The results of the study show that the learning process in Majelis Taklim As-Sholihah takes place through various religious activities such as routine recitation, reciting the book, lectures, prayer readings, yasin and tahlil, and question and answer sessions. These activities help pilgrims in understanding Islamic teachings better and can be applied in daily life. Majelis Taklim As-Sholihah also plays a role in women's empowerment, which can be seen from the increase in religious understanding, self-confidence, role in the family, and women's activeness in social activities in society. Thus, Majelis Taklim As-Sholihah functions as a means of religious learning as well as a forum for women's empowerment in the social life of the community.

Western scholarship on hadith has been shaped by philological, historical-critical, and transmission-based approaches that view hadith both as a normative Islamic source and as historical evidence of early Muslim intellectual, legal, and theological development. Within this tradition, Arent Jan Wensinck holds an important yet ambivalent position. His bibliographical works, especially A Handbook of Early Muhammadan Tradition and Concordance et indices de la Tradition Musulmane, later known as Miftāḥ Kunūz al-Sunnah and al-Mu‘jam al-Mufahras li Alfāẓ al-Ḥadīth al-Nabawī, greatly advanced hadith retrieval, textual comparison, and thematic indexing. Yet his interpretation of hadith, Sunnah, and Islamic creed was shaped by orientalist assumptions, Semitic philology, comparative religion, and historical criticism, leading him to regard parts of the hadith corpus as products of early Muslim communal development influenced by Jewish, Christian, Hellenistic, and Near Eastern traditions. This article reassesses Wensinck’s contribution by distinguishing his technical-bibliographical achievements from his theoretical-historical assumptions. Using qualitative library research with historical-critical and intellectual-biographical approaches, it examines his major works, methodology, and scholarly reception. The study argues that Wensinck’s legacy cannot be reduced to orientalist skepticism or bibliographical utility. While valuable for takhrīj and indexing, his conclusions require critique through classical and contemporary hadith epistemology in Western hadith studies today