Sympathetic Orientalism and the Mediation of Islamic Theology in the Film Kingdom of Heaven

The rapid expansion of digital communication technologies in Muslim-majority societies has intensified longstanding challenges related to mental-health stigma and online harassment. Pakistan and Indonesia, two of the world’s largest Muslim populations, have experienced a significant increase in cyberbullying, cyberstalking, electronic harassment, and non-consensual dissemination of personal information. These harms exert profound psychological and social effects, often compounded by cultural tendencies to stigmatize mental-health struggles and discourage victims from reporting.This paper aims to examine the intersection of online harassment, mental-health stigma, Islamic ethical norms, and emerging AI-driven cybersecurity regulations in both countries. Using qualitative and normative legal approaches, the study analyzes national cyber laws, Islamic jurisprudential principles related to dignity and privacy, and contemporary research on the psychological impact of digital abuse. It also evaluates the promise and limitations of AI-based detection tools for cyber harassment. The findings indicate that while Pakistan and Indonesia have enacted legislation against cyber offences, enforcement gaps persist and victims continue to face significant barriers to justice. Islamic moral teachings, particularly concepts such as karāmah al-insān (human dignity), ḥifẓ al-‘aql (protection of intellect), and satr al-‘awrah (protection of privacy), offer a crucial ethical foundation that can complement statutory frameworks. The integration of these principles with responsible AI-driven cybersecurity mechanisms could provide a culturally grounded and technologically relevant solution to mitigate digital harassment and reduce mental-health stigma. The study concludes that a holistic model combining law, ethics, technology, and psychosocial support is essential to create safer digital environments in Pakistan and Indonesia.

This paper can be said to be an enrichment of the study of multicultural education which has been discussed for a long time in Indonesia, by presenting a new character who has never actually made multicultural education his idea of thought. Gus Dur’s existence is more of an ideology of multicultural thought. Because of that, this paper is more formed on the reconstructive process of Gus Dur’s thinking in general in terms of Islam, culture, and ideological discourse in Indonesia, which is contextualized in the world of education. Besides that, the implementation of this paper will also be designed through a system theory approach in the world of education. So that non-specific thoughts become more practical and can be used as a strategy for teachers in carrying out their learning in educational institutions. Finally, based on this research, the most important lesson from Gus Dur’s cultural thinking and ideological attitude, to build multiculturalism-based education in Indonesia, lies in Gus Dur’s strong principle that Bhinneka Tunggal Ika is a people’s identity that cannot be changed by any political power, Pancasila as the ideology that must be understood and lived by all levels of society in Indonesia, and adhere to the rules of the nation and state in Indonesia whether through integrative cultural and religious values that live in the Unitary State of the Republic of Indonesia and the substance content of the 1945 Constitution, that embraces all groups without discriminating against SARA.

This study aims to explore how Islamic school culture can support the formation of students' religious character in elementary schools, namely at Madrasah Utsmaniah (ABIM) Malaysia. This study uses a qualitative phenomenological approach to explore the phenomena that occur in depth with a focus on the formation of Islamic culture that supports the formation of students' religious character in schools. The results of the study indicate that Madrasah Utsmaniah (ABIM) has implemented several strategies involving routine religious activities such as congregational prayer, teaching interpretation, and joint prayer, as well as the integration of Islamic values in various subjects. In addition, strengthening institutional governance based on Islamic principles also plays a role in creating a conducive environment for the formation of students' religious character. The findings of this study can be used as additional references related to character education and provide practical direction for Islamic schools in efforts to strengthen students' religious character through an Islamic school culture approach. Recommendations for further research are to expand the scope by involving several schools with different typologies to obtain a more varied picture of the influence of Islamic school culture on the formation of religious character.

Islamic education plays a pivotal role in shaping values and worldviews in many Muslim-majority societies. However, challenges remain in translating core Islamic principles into inclusive practices, particularly concerning gender equity, disability inclusion, and the integration of marginalized communities. This study aims to explore how Islamic education can be re-envisioned to promote inclusivity while remaining faithful to foundational Islamic values. It examines theological, pedagogical, and institutional approaches to addressing exclusion in Islamic educational systems. This research adopts a qualitative and interpretive approach, analyzing classical Islamic texts, contemporary academic literature, and three case studies of Islamic educational institutions in Southeast Asia, the Middle East, and Africa. The case studies were selected based on their documented efforts to implement inclusive educational practices and their accessibility through credible secondary sources. Data were collected through document analysis and literature review, and thematically analyzed to identify patterns of inclusive practice and their theological underpinnings. The study finds that Islamic theology, particularly the concepts of rahmah (compassion), ‘adl (justice), and maqāṣid al-sharī‘ah (higher objectives of Islamic law), provides a strong foundation for inclusive education. However, cultural practices and institutional inertia often hinder their application. Several emerging models—such as inclusive pesantren in Indonesia and gender-equity policies in Turkey’s Imam-Hatip schools—demonstrate the potential for systemic transformation when inclusivity is deliberately prioritized. This study draws on secondary sources—journal articles, institutional reports, and case studies—published between 2010 and 2024. While offering useful insights, the lack of primary fieldwork limits generalizability. Future research should include empirical methods to strengthen the proposed framework. This research contributes to the discourse on inclusive education by offering a faith-integrated perspective rooted in Islamic ethics. It proposes a contextualized model for inclusive Islamic education that addresses global educational justice while affirming religious identity. The study provides valuable insights for both Islamic education scholarship and wider initiatives aimed at building sustainable, inclusive learning systems.

One of the most important developments in the modern history of the Middle East, the so-called Arab Spring began in Tunisia in December 2010, bringing down dictators, sparking a civil war in Libya, and igniting a bloody uprising in Syria. Its long-term repercussions in Egypt and elsewhere remain unclear. Now one of the world's leading Islamic thinkers examines and explains it, in this searching, provocative, and necessary book. Time Magazine named Tariq Ramadan one of the most important innovators of the twenty-first century. A Muslim intellectual and prolific author, he has won global renown for his reflections on Islam and the contemporary challenges in both the Muslim majority societies and the West. In Islam and the Arab Awakening, he explores the uprisings, offering rare insight into their origin, significance, and possible futures. As early as 2003, he writes, there had been talk of democratization in the Middle East and North Africa. The U.S. government and private organizations set up networks and provided training for young leaders, especially in the use of the Internet and social media, and the West abandoned its unconditional support of authoritarian governments. But the West did not create the uprisings. Indeed, one lesson Ramadan presents is that these mass movements and their consequences cannot be totally controlled. Something irreversible has taken place: dictators have been overthrown without weapons. But, he writes, democratic processes are only beginning to emerge, and unanswered questions remain. What role will religion play? How should Islamic principles and goals be rethought? Can a sterile, polarizing debate between Islamism and secularism be avoided? Avoiding both naive confidence and conspiratorial paranoia, Ramadan voices a tentative optimism. If a true civil society can be established, he argues, this moment's fragile hope will live.

This study examines the integration of Maqasid al-Sharia the objectives of Islamic law into contemporary sustainable development frameworks, focusing on how Islamic ethical principles can guide social, economic, and environmental sustainability. Maqasid al-Sharia traditionally aims to preserve five core elements: religion, life, intellect, progeny, and wealth, all of which contribute to human well being. The research explores how these principles can be adapted to address modern challenges such as poverty, inequality, and environmental degradation, highlighting the potential of Maqasid al-Sharia to align with the United Nations Sustainable Development Goals (SDGs). Key Islamic principles, including justice (ʿadl), public welfare (maṣlaḥah), and ecological stewardship (khilafah), provide a moral framework for sustainable development, ensuring that economic growth is achieved alongside social justice and environmental preservation. The study also examines the role of Islamic finance, particularly tools like Sukuk, Zakat, and Waqf, in promoting sustainability by funding social welfare projects and supporting environmental initiatives. By comparing Maqasid al-Sharia with secular sustainability models, the research underscores the importance of integrating ethical and spiritual accountability into sustainability efforts. While secular models often prioritize economic growth, Islamic sustainability frameworks emphasize the interconnectedness of human development, social justice, and ecological balance, offering a more holistic approach. The findings suggest that integrating Maqasid al-Sharia into policy and development frameworks can provide a comprehensive, ethically grounded approach to addressing global sustainability challenges. Future research should focus on empirical studies to assess the practical application of Maqasid al-Sharia in real world sustainable development projects and policy making, particularly in Muslim majority societies.

This study investigates the potential of zakat as a fiscal policy tool within the framework of Islamic economics through a systematic literature analysis of 15 SCOPUS-indexed academic publications. The analysis reveals that zakat serves as a powerful mechanism for wealth redistribution, poverty alleviation, and macroeconomic stabilization. When institutionalized effectively, zakat complements conventional fiscal tools by funding public welfare programs and supporting economic equity. The reviewed literature underscores that countries like Malaysia and Indonesia have begun integrating zakat into national strategies, demonstrating its fiscal relevance. However, significant challenges remain, including fragmented governance, limited transparency, and the absence of integration with formal public finance systems. The study concludes that mainstreaming zakat into national fiscal policy frameworks—while respecting its religious character—can enhance economic justice and promote sustainable development in Muslim-majority societies.

This study aims to conduct a comprehensive bibliometric analysis of academic research on financial literacy, halal literacy, and Islamic finance using data extracted from the Web of Science (WoS) database. A total of 2,474 articles were analyzed through bibliometric methods utilizing the Biblioshiny R-package and VOSviewer software. The analysis explores publication trends, key authors, thematic clusters, and collaborative networks in these intersecting fields. Beyond its academic scope, this study addresses a real-world gap that affects the financial well-being of individuals striving to align their financial decisions with Islamic principles. For example, a tradesperson may wish to expand their business through halal financing but lacks sufficient knowledge of Islamic financial instruments. Similarly, a housewife may intend to invest for her family's future in a Shari’ah-compliant manner but is unsure where to begin. While this study does not evaluate audience engagement directly, bibliometric findings suggest that themes related to halal awareness and Islamic financial literacy are underrepresented in the current academic discourse. Furthermore, even in countries like Türkiye, where financial literacy stands at only 23,6% (FODER, 2023), the lack of accessible academic dissemination further limits the potential impact of scholarly work on public financial behavior. Therefore, this study not only contributes to the academic mapping of the field but also seeks to inform financial institutions, educators, and policy makers in designing more inclusive and targeted strategies. By revealing patterns, gaps, and emerging trends, the study aims to bridge the disconnect between academic research and practical financial needs in Muslim-majority societies.

The word “jihad” is everywhere in the global media. It generally appears in the context of violence waged against the West by militants in or from Muslim-majority societies. This usage overwhelmingly colors popular discourse about Islam and Muslims and it has resulted in highly simplistic, distorted, and ahistorical understandings of the concept of jihad. For most Muslims, jihad refers to the continuous human struggle to promote and implement what is morally good and noble in all walks of life, as well as to resist and prevent what is morally wrong and unjust. This book addresses the great need for a discussion of jihad that explores its various dimensions without fear-mongering or sensationalism. Here it is examined from multiple perspectives: scriptural, theological, moral and ethical, legal and socio-political. Asma Afsaruddin looks at the key questions about jihad and provides concise yet thorough answers. Jihad: What Everyone Needs to Know© provides a historically-grounded, scholarly yet accessible treatment of the meanings of jihad from the formative period of Islam until the contemporary period.

'The Gendered Self: LGBTQ+ Narratives in Global Media, Volume I' explores how media serves as a powerful arena for visibility, identity formation, and social change. Across global contexts, the chapters uncover how LGBTQ+ lives are framed, celebrated, silenced, or contested in television, film, news, advertising, and digital platforms. Contributors examine themes such as queer infrastructures in cinema, televised celebrations that disrupt tradition, the erasure and recovery of queer histories, and the lived experiences of Indigenous Two-Spirit and Māhū identities. Other chapters address the role of international law in shaping sexual rights, the tensions of representation in Muslim-majority societies, and the ways advertising and talk shows negotiate inclusivity. The volume concludes with a critique of how sitcoms both challenge and reassert patriarchal masculinity. The collection highlights that representation is never neutral. Media can validate identities, expand imaginaries, and amplify marginalized voices, yet it can also perpetuate stereotypes, erase histories, and reinforce exclusion. This volume brings these tensions into focus, revealing how the gendered self emerges at the intersection of culture, politics, and storytelling, and why media remains central to the global struggle for equality.

Issues in religious law and state law are inseparable from the pros and cons that conflict occurs, but the alignment in the Muslim majority society is religious, this raises an understanding of the character of religious values, one of which is to children. This study aims to educate children to behave according to religious teachings and morals. So it requires the concern of parents as the first education in the family environment, as for what is found in Malaysia is the rules regarding child custody or called hadhanah. This study analyzes the content of the existing hadhanah rules in Malaysia related to the protection of children's religion. This research uses a normative approach with the theory of maslahah mursalah put forward by Ibn Qayyim Al-Jauziyyah. This research is field research. The results of this study indicate that judges in the Syariah Court in deciding hadhanah cases make the child's religion a very important consideration. According to this article, the authors argue that the existence of hadhanah rules in Malaysia is a form of benefit in the framework of hifdz al-dinn at the hajiyah level. So as to provide religious understanding in accordance with Islamic values and principles in maintaining the religious identity of children and safety and justice.

Issues in religious law and state law are inseparable from the pros and cons that conflict occurs, but the alignment in the Muslim majority society is religious, this raises an understanding of the character of religious values, one of which is to children. This study aims to educate children to behave according to religious teachings and morals. So it requires the concern of parents as the first education in the family environment, as for what is found in Malaysia is the rules regarding child custody or called hadhanah. This study analyzes the content of the existing hadhanah rules in Malaysia related to the protection of children's religion. This research uses a normative approach with the theory of maslahah mursalah put forward by Ibn Qayyim Al-Jauziyyah. This research is field research. The results of this study indicate that judges in the Syariah Court in deciding hadhanah cases make the child's religion a very important consideration. According to this article, the authors argue that the existence of hadhanah rules in Malaysia is a form of benefit in the framework of hifdz al-dinn at the hajiyah level. So as to provide religious understanding in accordance with Islamic values and principles in maintaining the religious identity of children and safety and justice.

Issues in religious law and state law are inseparable from the pros and cons that conflict occurs, but the alignment in the Muslim majority society is religious, this raises an understanding of the character of religious values, one of which is to children. This study aims to educate children to behave according to religious teachings and morals. So it requires the concern of parents as the first education in the family environment, as for what is found in Malaysia is the rules regarding child custody or called hadhanah. This study analyzes the content of the existing hadhanah rules in Malaysia related to the protection of children's religion. This research uses a normative approach with the theory of maslahah mursalah put forward by Ibn Qayyim Al-Jauziyyah. This research is field research. The results of this study indicate that judges in the Syariah Court in deciding hadhanah cases make the child's religion a very important consideration. According to this article, the authors argue that the existence of hadhanah rules in Malaysia is a form of benefit in the framework of hifdz al-dinn at the hajiyah level. So as to provide religious understanding in accordance with Islamic values and principles in maintaining the religious identity of children and safety and justice.

International Humanitarian Law (IHL) is the primary legal framework regulating armed conflict, rooted in the four Geneva Conventions, Additional Protocols, and customary international law. Key principles of IHL include distinction, proportionality, military necessity, and humanity, all aimed at minimizing suffering during warfare while considering military realities. However, despite its widespread acceptance, current conflicts demonstrate significant violations of IHL, which lead to civilian casualties, environmental degradation, and inconsistent enforcement. The enforcement mechanisms, such as the International Criminal Court, face challenges including jurisdictional limitations, political selectivity, and varying state cooperation complicating compliance. The article revisits classical Islamic international law, known as Siyar, to assess its humanitarian principles as potential enhancements to the current discourse on IHL reform. The analysis relies on primary Islamic legal texts like the Qur'an, Sunnah, scholarly consensus (ijmaʿ), and analogical reasoning (qiyas), alongside contributions from notable Islamic scholars such as Muhammad al Shaybani, Abu Hanifa, and Al Mawardi. It identifies a comprehensive framework regulating various aspects of armed conflict including civilian immunity, treatment of prisoners, environmental protections, and compliance with treaties. The article highlights critical distinctions between modern IHL, which operates on a positivist framework relying on state consent, and Islamic humanitarian norms, which are grounded in theological and ethical obligations. This foundational difference suggests that legal compliance may be more robust when supported by moral imperatives. Rather than proposing a replacement of IHL with religious laws or asserting either system's superiority, the article discusses the concept of normative complementarity, arguing that Islamic humanitarian principles could enhance the cultural legitimacy and internalization of humanitarian laws, especially in Muslim majority societies where religious dialogue shapes legal perspectives. It suggests structured dialogues between Islamic scholars and international legal entities to promote compliance based on ethical engagement instead of further legal codification. The article contributes significantly to discussions of pluralism in international law, indicating the potential for integrating non-Western legal traditions into global norms. Moreover, it addresses the enforcement crisis in contemporary IHL and explores various mechanisms to address these challenges, underscoring the complexities of legal pluralism and the need for inclusivity in evolving international legal frameworks. Keywords International Humanitarian Law (IHL); Geneva Conventions; Additional Protocols; Islamic International Law (Siyar); Muhammad al Shaybani; Abu Hanifa; Al Mawardi; Civilian Immunity; Proportionality; Military Necessity; Prisoners of War; Environmental Protection in Armed Conflict; Treaty Compliance

This study aims to explore how cooperative learning strategies contribute to the enhancement of students’ religious character within the context of Islamic Religious Education (PAI). Using a literature review approach, this research collects and analyzes various scholarly sources concerning cooperative learning models, religious character values, and the teacher’s role in shaping students' personalities based on Islamic principles. The findings indicate that cooperative learning strategies not only engage students cognitively but also create a learning environment that fosters the internalization of religious values such as honesty, responsibility, discipline, empathy, and tolerance. The teacher's role as a facilitator is crucial in guiding group dynamics to be infused with moral and spiritual values. Thus, this strategy proves to be both relevant and effective in supporting a holistic approach to religious character education.