This study examines the practice of Mowea Sarapu within the Tolaki Muslim community in Indonesia, focusing on the husband as the primary unit of analysis. In this context, the husband symbolically "hands over" the cheating wife to his lover through the ritual of splitting the sarong and the payment of customary fines, often without formal divorce. The purpose of this study is to examine the conformity of these practices with Islamic norms (marriage, talaq, ishlah, and maqasid al-shari'ah) and to evaluate the normative position of women at the intersection of customs, religion, and state law. Utilizing normative legal research methods with conceptual and comparative approaches, this study draws on a literature review that focuses on the Tolaki/Kalosara tradition, Islamic family law, gender discourse, and Indonesian positive law. The findings suggest that Mowea Sarapu is able to mitigate communal conflict and restore dignity, but it creates a liminal zone for women's legal status, which is vulnerable to livelihood insecurity, hereditary issues, and stigma. The novelty lies in its framing as a reconstructable "ishlah adat." The contribution of research, in the form of socio-theological frameworks (maqasid, legal pluralism, and gender justice), aims to transform it into a model that is women-centered, more equitable, and in line with substantive justice and the rule of law.

This article uses Emanuel Garibay's painting "Emmaus" as the primary unit of analysis to construct a theological understanding of Jesus as a wounded woman within the framework of postcolonial feminist trauma theology. This research aims to examine how visual art can function as an alternative theological space to reimagine Christology in responding to the experiences of trauma and sexual violence experienced by women. Methodologically, this study uses Erwin Panofsky's three-stage art analysis—pre-iconography, iconography, and iconology—integrated with postcolonial feminist trauma hermeneutics. The study's findings reveal that the Emmaus painting depicts Jesus as a wounded female figure, where the wounded body serves as a symbol of trauma, resistance, and solidarity with marginalized women. This reading offers a novelty in the form of a Christological metaphor that extends theological reflection beyond the biblical text into the realm of theological aesthetics. This article contributes to the global discourse of trauma theology and feminist Christology by affirming visual art as a constructive medium for the articulation of recovery, the existence of the body, and the formation of a community of survivors of sexual violence.

Shaikh Nūr al-Dīn Nūrānī (Shaikh al-'Ālam) was one of the most influential spiritual figures in the history of Kashmir, where his Shruks contained profound theological, ethical, and mystical ideas. Although there is considerable research on his life and teachings, studies that systematically compare Shruks with Qur'anic theology—particularly regarding the concepts of tawḥīd, human moral deviance, spiritual responsibility, and tawbah—are still very limited. To fill the gap, this study employs an analytical-descriptive approach and thematic analysis to compare the Shruks of Shaikh al-'Ālam with relevant verses of the Qur'an. The study's results revealed a significant theological harmony between the Qur'anic message and the poetic expression of the Shaikh, particularly in terms of the oneness of God, prophetic guidance, primordial covenants, rejection of polytheism, and the transformative power of tawbah. Moreover, this research shows that the Shruks not only reflect the teachings of the Qur'an but also reinterpret them within the communicative and contextual framework of Kashmiri Sufism. The main contribution of this research lies in: (1) the presentation of a structured Qur'an–Sufi comparative model, (2) the strengthening of the understanding of Kashmiri Sufism as a theological expression firmly rooted in the Qur'an, and (3) the expansion of academic discourse on how local sufistic literature can function as a medium for the effective dissemination of Islamic theology across generations and cultures.

This article examines Muhammad Shahrur's contemporary Qur'anic hermeneutics as an attempt to reconstruct Islamic theology beyond the framework of classical interpretation. The analysis unit of this research focuses on the reinterpretation of the concepts of Islam and faith, and on the foundation of Islamic normativity, in Shahrur's main work, especially al-Islam wa al-Iman: Mandhumah al-Qiyam. This study aims to analyze how Shahrur's hermeneutic method challenges traditional theological assumptions and offers an alternative understanding of religious obligations and their relationship with human nature. This research uses a qualitative approach grounded in a literature review, with content and comparative analyses of Qur'anic texts and classical interpretations. The study's findings show that the conceptual separation between Islam and faith, and the reconstruction of the pillars of Islam proposed by Shahrur, constitute significant hermeneutical innovations that redefine Islamic normativity in a more inclusive and contextual manner. This article contributes to the development of contemporary Islamic thought by offering a critical framework for reinterpreting theological concepts in the face of the epistemological and social challenges of the modern world.

This study examines socio-economic poverty among Yoruba women in the Southwestern region of Nigeria, with women as the main unit of analysis and Yorubaland as the socio-cultural context of the study. The aim of this study is to identify the structural, cultural, and economic factors that contribute to the sustainability of Yoruba women's socio-economic poverty and to examine their implications for women's empowerment and national development. This research employs a qualitative approach, utilizing a critical analysis of academic literature, policy documents, and secondary data from international development agency reports, complemented by contextual observations of the socio-economic realities of the Yoruba people. The findings of the study show that the socio-economic poverty of Yoruba women is influenced by limited access to education, patriarchal cultural norms, economic inequality, government policies that are less favorable to women, the high cost of living, and lack of access to financial resources. These factors collectively limit women's economic participation, inhibit asset accumulation, and reinforce cycles of dependency and vulnerability. The study also found that unpaid domestic work and the exclusion of women from the decision-making process weakened their socio-economic progress. This article contributes to the study of gender and development by presenting a contextual analysis of women's poverty in Yoruba society and affirms the urgency of gender-sensitive policies as a sustainable development strategy in Nigeria.

This study examines the transformation of Islamic preaching from traditional spaces to digital platforms, focusing on the experiences of state religious counselors in West Sumatra. The unit of analysis is the group of penyuluh agama (religious counselors) under Indonesia's Ministry of Religious Affairs who are adapting their da'wah practices to the algorithmic dynamics of social media. The study aims to explore their level of digital literacy, the challenges they encounter in online preaching, and how these affect their religious authority in a digitally mediated society. Using a qualitative approach, data were collected through Focus Group Discussions (FGDs) involving 19 counselors across several districts, and analyzed using the Miles and Huberman interactive model. The findings reveal that most counselors possess low digital literacy and rely on informal learning, resulting in limited online engagement and visibility. Challenges include a lack of technical training, inadequate institutional support, and fear of online misinterpretation. However, participants recognize the potential of digital media to expand da'wah outreach if supported by structured literacy programs and creative content strategies. This study contributes to understanding how state religious authority is being reconfigured in the digital age and provides policy insights for strengthening digital competence within Islamic counseling institutions.

This article examines the concept of tolerance in Tariq Ramadan's thought as a solution to the identity crisis faced by contemporary Muslims, making Ramadan's tolerance the primary unit of analysis. This research aims to examine how the construction of tolerance offered by Ramadan—which is rooted in Islamic spirituality, dialogue ethics, and psychological awareness—can serve as a framework for restoring the Muslim identity amidst the dynamics of globalization, plurality, and modern cultural pressures. Utilizing library research methods with a qualitative, descriptive, and analytical approach, as well as content analysis, this study examines primary works by Ramadan, along with relevant secondary literature on tolerance, Muslim identity, and Islamic psychology. The study's findings reveal that Ramadan rejects the model of passive tolerance based on power relations and proposes an alternative model of active tolerance, grounded in tawhid, the recognition of God's will in diversity, and the integration of qalb, reason, and social ethics. An analysis of Islamic psychology reveals that tolerance within the framework of Ramadan has a spiritual dimension that can help overcome the crises of meaning, alienation, and identity polarization. The contribution of this research lies in presenting a conceptual model of tolerance with Islamic psychological nuances that can serve as the basis for strengthening Muslim identity, as well as the development of educational, counseling, and intergroup dialogue practices in multicultural societies.

This study addresses the crucial issue of communication inefficiencies within religious organisations, which often lead to leadership fragmentation, operational confusion, and public misperception. Focusing on the Naqshabandiyyah Sufi Practice Centre (NSPC) in Negeri Sembilan, Malaysia, the research explores how strategic organisational communication enhances management decision-making in a spiritually structured institution. The objective is to analyse the roles of vertical and horizontal communication in ensuring administrative fluidity, leadership continuity, and public trust in the tarekat’s leadership. Employing a qualitative, descriptive-exploratory approach, the study utilizes document and content analysis to examine internal communications and management practices. The findings reveal that vertical communication supports the clear delegation of authority, vision alignment, and structured leadership formation, while horizontal communication facilitates collaboration, social outreach, and inter-agency coordination. The study also highlights how communication practices rooted in spiritual wisdom contribute to institutional legitimacy and organisational effectiveness. Ultimately, this article contributes to the field of Islamic management and communication by proposing a two-way, value-based communication model suited to the complexities of contemporary spiritual institutions operating within modern governance frameworks.

Religious conversion in border areas often triggers complex identity negotiations and social tension, particularly for indigenous communities like the Dayak people. In Jagoi Village, located at the Indonesia–Malaysia border, many Dayak individuals who convert to Islam face cultural, social, and spiritual challenges due to their minority status and the persistence of traditional customs. This study aims to identify the religious issues encountered by Dayak Muslim converts and evaluate the strategies of religious guidance based on religious moderation. Using a qualitative case study approach, data were collected through in-depth interviews, focus group discussions, and field observations involving religious counselors and local converts. The findings reveal four major problems: limited Islamic knowledge, minimal religious mentoring, poor access to digital Islamic resources, and a lack of understanding of religious moderation. This research contributes to the discourse on minority religious identity and offers policy recommendations for inclusive, culturally sensitive religious mentoring. It also supports the design of empowerment models for Muslim converts in border areas, which can serve as a reference for interreligious engagement and social integration efforts in Southeast Asia's plural societies.

In Northern Nigeria, deeply embedded socio-cultural and religious norms continue to marginalize girls and young women through systemic practices such as child marriage, sexual violence, limited access to reproductive health education, and economic dependency. Despite increasing awareness of gender inequality in the region, there remains a limited understanding of the lived experiences of affected individuals. This study explores how patriarchal values and harmful traditions shape the daily realities of girls and women in northeastern and northwestern Nigeria. Using a qualitative phenomenological approach, data were collected through in-depth oral interviews with 30 purposively selected participants aged 12–73. Thematic analysis using the Colaizzi method revealed four major themes: widespread sexual abuse, unsafe abortion practices, limited health literacy, and deepening economic dependence. These findings highlight how silence—driven by cultural taboos and institutional neglect—perpetuates gender-based harm. The study contributes to global gender discourse by foregrounding the voices of marginalized Muslim girls and women, offering culturally contextualized evidence to inform gender-sensitive policy and advocacy by governments, NGOs, and faith-based organizations.