The varying perspectives held by Indonesian society often lead to conflicts between religious groups, particularly when one group believes that safety and truth are exclusive to its membership. It is possible to address this issue by deeply studying Islam and adopting a moderation and tolerance mindset. The Islamic concept of moderation is known as rahmatan lil alamin. Islam's spiritual underpinnings ensure global peace, harmony, and fraternity among all peoples. A shallow understanding of religion causes people to act towards extremes, believing that they are right and others are wrong. The results of this research show that kalam science can be a means of contributing to a person's actions and behaviour in understanding and realising the sense of diversity that is khilafiah, and give birth to a moderate attitude so that Kalam Science can present a context and paradigm for religious moderation, and not be quick to place blame on others. This is because a person with a deeper understanding of religion (theology) is more knowledgeable of societal inequalities in both the religious and social domains.

By employing Utility tools or moral conducts based on “the greatest good for the greatest number”, the Utilitarian mechanism maximizes the Utility for majority. This ethical theory is evidently grounded in human reason free from any transcendent revelation which is all the way expounded as a purely secular product of renaissance. While, in contrast to “Utilitarianism”, the Islamic “Maṣlaḥah” transcends the spatial structure and materiality to connect the life hereafter, hence the immediate good and bad of this world are but the function for the final good or bad pertaining to the Afterlife. Reviewing and analyzing relevant contents, this paper explores the key differences and similarities between Western “Utilitarianism” and Islamic “Maṣlaḥah”. Firstly, the paper identifies that both “Utilitarianism” and “Maṣlaḥah” aim to promote human welfare and happiness, but differ in their approach to defining and measuring the concept. Secondly, the paper examines the role of reason and revelation in shaping ethical decision-making in both traditions. Finally, it discusses the practical implications of “Utilitarianism” and “Maṣlaḥah” in contemporary societies. While “Utilitarianism” is often associated with individualistic and secular societies, Islamic “Maṣlaḥah” is deeply embedded in Islamic culture and tradition, which emphasizes community values and religious obligations.

Brunei Darussalam and Aceh are the only two Southeast Asian regions that apply Islamic Sharia law. Both regions have applied Islamic Sharia law for more than ten years and yet have received many reactions from both internal and external regarding the application. This study aims to examine the formulation of sharia in Brunei and Aceh and how the people of Brunei and Aceh respond to its implementation. Based on the findings, Shari law in Aceh hudud tends to appear more liberal and moderate because the ideas are not connected to a school of fiqh. At the same time, Brunei demonstrates a distinct "thread" with traditional fiqh ideas, particularly the Shafi'i school. This article will also discuss groups who accept Islamic law willingly, those who completely reject it, and those who are forced to accept but still criticize it.

This research article explores the concept of multiple “modernities” as a counter to Western modernity, with a specific focus on the modernization of Islam. The paper provides a historical context to the modernization of Islam by examining 18th, 19th, and 20th-century Islamic reforms and their impact on the religion while staying true to its core principles. It also examines the influence of globalization on Islamic nations, using Egypt as an example. The article challenges the Western-centric narrative of modernity by emphasizing that modernity is not confined to Europe and can emerge under different conditions in diverse regions. The study highlights the Tajdid movement, the Muslim Brotherhood, and the Salafat movement as examples of Islamic modernization efforts. The research demonstrates how these movements aimed to reform Islam while addressing global political, social, and economic changes. The article concludes that Islamic modernity is a dynamic and multifaceted phenomenon that combines traditional Islamic teachings with contemporary contexts.

With its global expansion and incorporation of elements from other religions, Sufism presents an intriguing field of study for Western scholars interested in the mystical and societal influence of Islam. This article aims to explore the impact of Sufism on existing Islamic studies in America. The study adopts a qualitative approach, relying on library research to analyze the origin, development, and evolution of ideas through the works of Carl W. Ernst. The research findings demonstrate that Sufism has had a significant impact on the advancement of Islamic studies, particularly in fostering a deeper understanding and respect between American society and Muslims. By promoting love, compassion, and unity, Sufism plays a vital role in bridging misconceptions and facilitating peaceful coexistence.

From the 60s of the 20th century, the works of Sayyid Quṭb have enormous influence on the thought of Muslim youths and Islamists. The core message of his works is establishing the supremacy of Islamic law in all facets of life and outright condemnation of the subsisting order of the day concerning the political and socio-economic operations in Muslim nations. The effect of his thoughts on Muslim youths is visible in the resurrection of Islamists who have become a thorn in the flesh of political dictators and autocratic monarchs in Arabia. As part of efforts to neutralize the effects of Quṭb’s works on the ever-increasing Muslim youths in Saudi particularly and the Muslim world at large, Rabi’u Madkhali, a senior Salafi diehard with much influence in Madinah, kickstarted the project of refuting what he termed as "theological deviations” and “rebellious approach” in Quṭb’s thoughts. His works have given birth to a large number of Muslim youths who dedicate an extraordinary commitment to pathological hatred for Quṭb, his works, associates, and students. This article aims to criticize some submissions of Madkhali on Quṭb’s thought. The article which is library-based adopts an analytical method of research. Two issues, which include law enactment in a Muslim state and the abolition of the slavery system, are selected. The paper found that Madkhali’s refutations are highly characterized by accusations that need unequivocal proof, misinterpretation of Quṭb’s statements, and emotional submissions. It recommends further investigation into other Madkhali’s refutation of Sayyid Quṭb.

Throughout history, Islamic civilization has witnessed several important events in economic progress. One of the problems faced by Islamic leaders in fostering the people was related to improving people's welfare. In the classical period, some Muslim figures became pioneers in economic policies. In a specific way, the paper tries to analyze economic policies promoted by prominent Muslim figures such as 'Umar bin Khattab, Umar bin' Abdul Aziz, Ghazan Khan, and Alauddin Khalji. By using descriptive analysis, this brief article discusses the economic policies applied by some of the mentioned figures through historical analysis. The data were gathered from books and journals. Throughout critical historical analysis, the paper concluded that some Muslim figures succeeded in bringing Muslims into economic advancement along with some of the policies they came up with.

In Muslim communities, there are nursing homes and elderly care facilities, some of which are operated by Islamic organizations such as Aisyiyah in Indonesia, which is part of Muhammadiyah. The community grapples with the question of how Islamic law views the act of children placing their elderly parents in nursing homes, given that there are differing opinions on this matter. This article investigates the Islamic perspective on this issue. Using a library research approach, it explores whether it is considered disobedient and thus prohibited or whether positive aspects should be considered. The article concludes on several points, namely: (1) Islamic law strongly emphasizes the obligation of honoring the elderly both by the children or their families, as well as by society and the state; (2) It is obligatory for children to do good (iḥsān) to their parents, which is reflected among others in the form of providing them with proper support and maintenance when they are no longer able to be independent. Deliberately neglecting one's parents and avoiding responsibility for their upkeep out of laziness, despite having the economic and social capacity to do so, is a violation of the child's obligation and is a form of disobedience; and (3) Placing one's parents in a nursing home by the child due to social and economic conditions that make it impossible for them to take care of them on their own and with the consideration that the interests of the parents will be better secured and to avoid neglect and on condition that the parents are willing, is permissible. Placing parents in a nursing home is a last resort after other efforts have been exhausted.

Innovation in Islamic education needs to be implemented today, considering that Islamic education is oriented to improving generations of Muslims, which will help to overcome the moral problems of the nation's declining generation. This study aims to research the concept of education from the perspective of K.H. Muhammad Zaini bin Abdul Ghani and its relevance to contemporary Islamic education. The method used by researchers in this study is descriptive qualitative, with library research that makes documents or books the primary source of research. The data were analyzed using the Miles and Huberman analysis model: data condensation, data presentation, and data verification. The results showed that the education concept from the perspective of K.H. Muhammad Zaini bin Abdul Ghani has several components: purpose, curriculum, methods, educators, and students. The results show that education concept from the perspective of K.H. Muhammad Zaini bin Abdul Ghani is relevant to contemporary Islamic education. It is hoped that this research can contribute to the education concept that can be applied in contemporary Islamic education and can be an educational concept that can answer the problems of contemporary Islam.

Salafi is a transnational Islamic movement. In Indonesia, the spread of Salafism is influenced by graduates from the Middle East. As a conservative movement, the Salafi community in Jakarta has been different from its early days. Today they are a movement that enjoys modernity and negotiates its ideology. This research aims to investigate and analyze the occurrence of glocalization on the global ideology of the Salafi movement with local aspects in Jakarta, and to what extent this glocalization influences the transformation of their dakwah media to localize their ideology for acceptance on a local scale. This research uses the theory of glocalization through media by Jan Servaes and Rico Lie. The first concept of glocalization through media theory explains it from a transformationalist perspective. Second, this theory explains hybridization in glocalization. Third, it explains globalization, localization, and cultural identity. The three concepts in this theory become a reference in research related to the Salafi da'wah movement in Jakarta. The results of the discussion and analysis of the glocalization media of the Salafi da'wah movement in Jakarta show that in responding to globalization, the Salafi community at the Nurul Iman Blok M Square Mosque is transformationalist. They hybridize their global ideology by negotiating the Pancasila ideology which is a local ideology so that the process of glocalization of da'wah can be accepted by the local community. Through the media, one of their preachers also hybridizes ideology with a display that represents local symbols by wearing a black skullcap or national cap that is identical to the Indonesian cultural cap. Salafi communities in Jakarta also hybridize their fundamental ideology with media products as global or Western products in the context of media glocalization.