This study aims to examine the application of the storytelling method in Islamic Cultural History learning to increase student enthusiasm and retention at an Islamic Elementary School (MI) in Pekalongan Regency. The background to this research stems from low student interest in Islamic Cultural History lessons, which are often delivered monotonously, resulting in students being less active and having difficulty remembering the material. The storytelling method is considered capable of creating an interactive and meaningful learning atmosphere through the power of stories in conveying historical and religious values. This study used a qualitative literature approach with a literature review method. The research subjects were MI students, and data were collected through several journal references and articles. Data analysis was conducted thematically with a focus on increasing student enthusiasm and retention. The results showed that the application of storytelling had a positive impact on student learning motivation. Stories about Islamic figures, told expressively, captured students' attention and built emotional engagement, thus facilitating their recall of historical events. In conclusion, the storytelling method has proven effective in improving the quality of Islamic History learning, particularly in terms of student engagement and memory retention.

This article contests the tendency to see Islam as overwhelmingly collective and theorizes the individual from Islamic history and tradition of thought. It does so by recovering and recasting the ideas of Abul Hashim (1905–1974), a prominent South Asian anticolonial Muslim thinker and political actor. It examines how Hashim reconstructs Quranic ideas to oppose modern individualism primarily due to its loss of moral unity and advances a theory of the individual that argues for a unified ethical framework, which binds the individual, God, and others in an embedded relationship of love and care in the community. The article explores a unique trajectory for self-constitution developed within Islamic history and tradition—a trajectory that goes beyond the rise of the autonomous, reflexive, and self-serving individual without compromising the importance of one’s intention and conscience in shaping the self. This theory of the individual from Islamic tradition refutes the Eurocentric framework of theorizing the concept by presenting a distinct framework that transcends the dichotomy between the individual and the community, a battle that is pervasive in contemporary Euro-American political thought.

Fazlur Rahman (1919–88) was one of the twentieth century's most important scholars of Islam. He was eventually driven out of his native Pakistan in 1968 following a series of “controversies” and the unceremonious reception of his book Islam. This essay suggests that Rahman's ambiguous relationship with Muslim modernism, as well as the uneven character of his time in Ayub Khan's Pakistan, might be clarified by reconstructing his attitude toward what the editors of this section call “the everyday.” Though it was a category he never used himself, Rahman's identification of Islam with “the social order,” his preoccupation with the persistent question of “the masses” and their “day-to-day actual,” and his development of the idea of a “living Sunnah” can be understood as ciphers for “the everyday” in his thought. These entangled concepts are read with reference to Rahman's own complex political philosophy as it developed in the middle of the twentieth century as well as the historical context of early Pakistan and the itineraries of Muslim modernism itself. The essay suggests that Rahman's fixation on such concepts and his arrival at “the everyday” emerged from his study of two diremptions or struggles in the history of Islam: the conflict between philosophy and theology, and the relationship of law to ethics. It was in the specific context of Pakistan that he thought these twin splits could be resolved or repaired. The idea of “the everyday” ultimately functioned in Fazlur Rahman's thought as an exit—a way of repairing a fissure and escaping violence.

This article analyzes Felix Siauw’s digital da‘wah strategy in building public solidarity for Palestinian independence in Indonesia. Moving beyond the assumption that digital da‘wah merely transfers religious lectures into online spaces, the study conceptualizes it as a strategic communication practice that frames geopolitical issues, intensifies affect, and directs cross-platform collective action. The research employed an interpretive qualitative approach with a cross-platform netnography design. The corpus consisted of Palestine-themed public content within Felix Siauw’s digital ecosystem, with primary emphasis on YouTube and Telegram, while Instagram, TikTok, and X served as complementary platforms. Data were collected through systematic manual archiving of uploads, captions, videos, engagement metrics, comments, and campaign trails, and were analyzed using hybrid coding, thematic analysis, and multimodal discourse analysis. The findings show that Palestine is constructed through a differentiated platform ecosystem in which YouTube deepens narrative and interpretive authority, while Telegram functions to amplify, archive, and direct participation. Felix Siauw’s messages sacralize Palestine through references to Jerusalem, Al-Aqsa, and Islamic history, thereby presenting a distant geopolitical conflict as an immediate moral and religious obligation for Indonesian Muslims. This framing is further reinforced through affective intensification in the form of suffering, empathy, moral anger, and urgency, which together constitute a moral public grounded in the imagination of the ummah and shared responsibility. The study also identifies multilayered solidarity outcomes, ranging from symbolic expression and discursive reproduction to donations, boycott support, and offline participation. This article concludes that Felix Siauw’s Palestine-oriented da‘wah represents a form of public solidarity mediated by platformed religious authority and capable of moving audiences from expression to action in Indonesia’s digital public sphere in a communicative, structured, cross-platform, and sustained manner during moments of crisis. The study contributes to the understanding of how digital religious communication mobilizes solidarity by linking platform logic, affective framing, and collective action in contemporary Muslim public life.

Studies on the application of the Market Place Activity (MPA) model in teaching Islamic Cultural History (SKI) at the Madrasah Aliyah level remain limited, as does in-depth exploration of students’ responses to this model in the context of Islamic history. This study aims to analyze the process of implementing the MPA model at MAN 2 Kebumen and its impact on the cognitive, affective, and conative dimensions of students’ responses. This study employed a descriptive qualitative approach involving the SKI teacher, the vice principal for curriculum, and students selected through purposive sampling. Data were collected through participant observation, in-depth interviews, and documentation. The results showed that the implementation of the MPA model was carried out systematically through the stages of planning, implementation, and evaluation. This model helped students master the material in the cognitive dimension, increased enthusiasm and communication skills in the affective dimension, and demonstrated the effectiveness of process evaluation through non-test techniques in monitoring student engagement and oral mastery of the material, although the aspect of written assessment still requires optimization. These findings indicate that the MPA model is a strategic alternative for modernizing SKI instruction, which has thus far been dominated by the lecture method, while also providing a theoretical contribution to the development of Islamic pedagogy literature and practical implications for educational institutions in strengthening more active history learning.

This article examines the phenomenon of the disputatious or misinterpretation of Quranic verses by deviant movements and extremist groups throughout Islamic history and in the contemporary era. The study identifies the principal causes of misinterpretation including religious illiteracy, malicious ideological intent, and hyper-literalism and classifies the most commonly misused categories of Quranic verses. Specific cases are analysed: the use of Surah Ali ‘Imran 3:104 by Hizb ut-Tahrir to justify a political movement; the use of Surah an-Najm 53:39 to deny the transmission of spiritual reward to the deceased; the use of Surah al-An’am 6:57 and al-Ma’idah 5:44 by Kharijite-inspired groups to condemn modern governance as unbelief; and the exploitation of verses on jihad, emigration (hijrah), and relations with non-Muslims to incite violence and social division. For each case, the article presents the scholarly response grounded in the classical methodology of tafsir, the reasons for revelation (asbab al-nuzul), and the consensus of Ahl al-Sunnah. The article concludes that countering misinterpretation requires the promotion of methodologically rigorous exegesis and the transmission of the classical scholarly tradition to new generations.

This study was motivated by the importance of understanding the genealogy of thought concerning dakwah institutions through tracing the historical development and institutional transformation of dakwah from the classical, modern, to the contemporary period. This study aims to explain how dakwah institutions were formed, developed, and adapted to social, political, and technological changes in each phase of Islamic history. This study used a qualitative approach with a secondary data analysis method through a historical-philosophical approach to examine the dynamics of thought and practice of dakwah institutions. The results of the study show that in the classical period, dakwah institutions were centered on the mosque institution, which functioned as a center of worship, education, and community organization since the time of the Prophet. During the Khulafaur Rasyidin period, dakwah began to undergo a process of institutionalization through strengthening the structure of government, managing community administration, and expanding Islamic territory, which encouraged the emergence of more organized dakwah mechanisms. Entering the modern period, various dakwah institutions emerged, such as Muhammadiyah, Nahdlatul Ulama, Persatuan Islam, and Hizbut Tahrir Indonesia, which brought diverse patterns of thought, methods, and dakwah strategies in accordance with their respective ideological and social orientations. Meanwhile, in the contemporary era, dakwah institutions underwent transformation through institutional professionalization, the digitalization of dakwah media, and the strengthening of global networks. However, these developments also gave rise to various problems, such as the commercialization of dakwah, the fragmentation of religious authority, and challenges in maintaining the substance of dakwah values amid the development of modern society’s thought. This study emphasizes that the genealogy of thought concerning dakwah institutions shows continuity, change, and dynamic adaptation in accordance with the historical context, while also expanding understanding of the development of dakwah institutions in Muslim society.

This study examines the political, social, and cultural transformations that shaped the Central Sudan region between the sixteenth and nineteenth centuries, with particular emphasis on the historical development of the Kanem–Bornu Empire. Despite its long-standing significance in African and Islamic history, the socio-cultural dimensions of this empire remain relatively underexplored compared to other prominent West African states such as Mali and Songhai. The research adopts a historical-analytical approach, drawing upon both primary narratives and secondary historiographical sources to reconstruct the evolution of the Kanem–Bornu polity. It explores the role of geography in facilitating trans-Saharan trade networks, which positioned the empire as a crucial economic and cultural crossroads linking North Africa with sub-Saharan regions. The study further analyzes the political organization of the state, particularly under the Zaghawa and Saifid dynasties, highlighting their contributions to state formation, territorial expansion, and administrative continuity over several centuries. In addition, the paper investigates the processes through which Islam was introduced, institutionalized, and disseminated across the region. The adoption of Islam by ruling elites significantly influenced governance structures, legal systems, and cultural practices, while also promoting the spread of the Arabic language and scholarly traditions. The findings demonstrate that the Kanem–Bornu Empire functioned not only as a political entity but also as a dynamic center of cultural interaction, religious transformation, and economic exchange. Ultimately, this study contributes to a deeper understanding of the historical complexity of Central Sudan and underscores the importance of integrating socio-cultural perspectives into the study of African Islamic empires.

Social transformation in Islamic history represents an important process marking the shift from a religious community to a complex political society. One of the most crucial phases of this transformation occurred during the reign of Caliph Utsman ibn Affan, characterized by territorial expansion and increasing social diversity within the Muslim community. This study focuses on political policies, administrative reforms, and social integration in Muslim society. It aims to analyze the contribution of Utsman leadership to political consolidation and social restructuring in the early Islamic period. This research is a study in Islamic political history employing the historical method, which consists of four stages: heuristics, source criticism, interpretation, and historiography. The results show that the reign of Utsman ibn Affan was a significant phase in the formation of early Islamic civilization. The codification of the Qur’an ensured textual uniformity across the expanding Islamic territories, while expansion into North Africa, Khurasan, and Asia Minor strengthened political authority and accelerated social integration among diverse ethnic groups. This process contributed to the development of a more organized social structure and Islamic civilization.

The Prophetic Sunnah represents one of the foundational sources of Islamic guidance, functioning alongside the Qur’an as a central reference for Islamic theology, law, and ethical practice. Throughout Islamic history, Muslim scholars developed sophisticated methodologies within the sciences of Hadith to preserve, authenticate, and transmit the sayings and actions of the Prophet Muhammad. However, in the modern period, the authority of Hadith literature has been challenged by various intellectual movements, including orientalist scholarship, modernist interpretations, and Qur’an-centric approaches that question the reliability and normative authority of the Sunnah. These critiques have generated significant debates within both academic and religious contexts regarding the authenticity of Hadith transmission and the role of the Sunnah in Islamic thought. This study examines contemporary Muslim scholarly responses to Hadith skepticism in the modern age, focusing on the methodological, historical, and textual arguments presented in defense of the Prophetic Sunnah. Using a qualitative analytical approach based on library research and textual analysis, the study explores the theological foundations of the Sunnah, the origins and development of modern Hadith skepticism, and the intellectual strategies employed by contemporary scholars to address these critiques. Particular attention is given to the revival of classical Hadith sciences and the reinterpretation of traditional verification methodologies in light of modern academic debates. The study finds that contemporary Muslim scholars have actively engaged with modern critiques by demonstrating the historical reliability of Hadith transmission and the methodological rigor of classical Hadith scholarship. By integrating traditional Islamic scholarship with modern analytical tools, these scholars aim to reaffirm the authority of the Sunnah as an indispensable source of Islamic guidance. The article concludes that the continued defense and scholarly study of the Prophetic Sunnah play a vital role in preserving the intellectual integrity of Islamic tradition in the modern age.

Islam, brought by the Prophet Muhammad, upholds the principle of human equality, but in classical Islamic history, there were dynamics and tensions between normative ideals and social reality. This study aims to examine the social stratification of Arab and non-Arab due to cultural, political, and power policy factors from the time of the Prophet Muhammad to the Abbasid Dynasty. This study uses a historical and sociological approach, focusing on the concepts of social stratification and social status. The methods used are historical research methods, including heuristics, criticism, interpretation, and historiography. The results of this study are, first, that classical Islamic society formed its social hierarchy based on status and stratification, consisting of Arabs, mawali, dhimmi, and enslaved people. Second, the social order in classical Islamic society, shaped by social stratification, was influenced by political, religious, and cultural policies guided by two key elements: the royal elite as the highest authority and the religious elite as the theological authority.

Recent scholarship on the Black Death has uncovered crucial new insights into the disease and its spread, and has charted ways for historians to collaborate with the biological sciences. However, this approach has emphasized the primacy of a modern Western biomedical ontology that understands the disease and its spread through Yersinia pestis. In Islamic history, this meant a focus on tracing how medieval authors distinguished modern biological plague symptoms from those of other conditions, when and where the disease first emerged. Building on postcolonial methodological approaches, this article sidesteps modern biological categories and focuses on the construction of plague as a medieval disease, regardless of its relationship to modern biological plague. The article argues that the disease should be understood within an expansive, inclusive epistemology that focuses on the epidemic's mortality. It uses this approach to investigate the temporal structures that governed the disease, its perception, and management.

Kurds played a prominent role in Islamic history across political, military, and civil spheres. Among their most significant contributions was the role of judicial deputies (dîdevan), a vital necessity in societal life. Throughout historical periods, especially during the Mamluk era, Kurds held distinguished positions in the judiciary. Many Kurdish judicial officials emerged, and their names were recorded. This study focuses on the role of Kurdish deputies, who served as assistants to judges. It identifies the necessary conditions these officials had to meet to hold office, highlighting their exemplary traits: integrity, justice, humility, knowledge, and wisdom. They fully satisfied all judicial prerequisites and their role was similar to that of present-day judges in courts. Due to the demands of the judiciary, deputies were appointed based on merit to serve and perform judicial duties. Thus, they earned the trust of rulers to carry out this responsibility. Rulers relied heavily on them to resolve legal matters. During Mamluk rule, their role expanded significantly. Due to the state’s need for court officials, they were appointed to specific positions, particularly in Egypt and the Syrian regions (Levant), where judicial duties were performed. These appointed deputies ensured that state affairs progressed more efficiently, securely, and reliably.

Hazrat ʿAlī is a remarkable figure who left a significant impact on Islamic history, culture, and intellectual thought. This can be inferred not only from the deep respect and love shown by the Prophet towards him but also from ʿAlī’s activities during the period after the Prophet’s lifetime, as well as from the subsequent revitalization of ʿAlī’s image in monumental works. It is difficult to find any hadith or exegesis book where the name of ʿAlī is not mentioned or where no hadith is narrated from him. In this article, our research object is one of the earliest mystical expositions written, the Kashf al-Asrār wa Iddat al-Abrār (The unveiling of the mysteries and the provision of the pious) by Rashid al-Din Meybodī. Similar to other exegeses, this work contains numerous hadiths narrated by ʿAlī and discusses various events. In this exegesis, the portrayal of ʿAlī differs from other exegeses in that, apart from his historical and religious persona, ʿAlī is viewed from a mystical perspective. A multitude of poets have written works about Hazrat ʿAlī, leaving a lasting impact in the literature. During the Islamic period, in subsequent stages, and even today, the image of Hazrat ʿAlī is presented in many poems, symbolizing various aspects of his character. In this regard, Jālāl al-Dīn Rūmī’s Masnavī-ye Maʿnavī (Spiritual Couplets) is no exception. In fact, we will argue that Rūmī is the poet who most frequently depicted ʿAlī and his virtues in verse. In this Masnavī, although seven sections are ostensibly dedicated to introducing the personality of ʿAlī, we encounter the hadiths of ʿAlī or wisdoms from Nahj al-Balāgha presented in poetic form throughout the entire Masnavī. All of this demonstrates that Jālāl al-Dīn Rūmī held possessed high regard for the personality of ʿAlī and, at the same time, conveyed it to his readers in the most beautiful form. The fact that the same sentences from ʿAlī are presented in two monumental works- one in mystical prose and the other in mystical verse- piqued our interest. Therefore, taking into account the presentation of the same ideas of ʿAlī in both works, we decided to conduct a comparison between the two. The strong similarities between two works written in different periods and genres further prove that Hazrat ʿAlī held a very esteemed and unique position. The research carried out in this article is of great importance in recognizing ʿAlī’s position in classical Eastern literature.

This article argues that the da’wa movements initiated by Islamic mass organizations such as Muhammadiyah and Nahdlatul Ulama (NU) through the concept of Islamic locality constitute one of the key factors contributing to the failure of the caliphate idea in Indonesia. This locality is characterized by the synthesis of Islamic theology, law, and practice with the sociocultural, political, and historical realities of the Archipelago. Employing a historical–sociological method and document analysis, this article traces how these da’wa movements have embedded a distinctly Indonesian notion of Islamic locality. The findings reveal that through the establishment of socio-educational institutions (schools, hospitals, pesantren), cultural adaptation, and participation in the nation-building project, these Islamic da’wa movements have addressed the social and spiritual needs of Indonesian Muslims within the framework of the nation state. Therefore, the failure of the caliphate idea is not due to a lack of religiosity of Indonesian Muslims, but rather because localized Islamic understanding has rendered the caliphate not only irrelevant but also theologically incongruent with the perspectives of the majority of Indonesian Muslims.

Abu Yusuf Ya'qub ibn Ishaq al-Kindī (c. 801–873 CE), nicknamed "The Philosopher of the Arabs," systematically initiated the tradition of philosophy in the Islamic world by demonstrating the inherent compatibility between Hellenistic philosophy and Islamic theology. This study analyses Al-Kindī's intellectual project through a qualitative literature review, focusing on his primary texts, especially Fi al-Falsafah al-Ula. This analysis rests on four main pillars of his thought: first, the epistemological harmonisation between reason ('aql) and revelation (wahy) as two paths to the same Truth; second, the formulation of the metaphysics of Tawhid through a framework of negative theology adapted from Neoplatonism to affirm the absolute oneness of God; third, a cosmological defence of the doctrine of creation ex nihilo as a philosophical rebuttal to Aristotelian theories of the eternity of nature; and fourth, the development of a rational psychology of the immaterial and eternal soul (an-nafs) as the foundation for philosophical eschatology. The results of the study show that Al-Kindī not only translated and adapted Greek thought, but also innovatively recontextualised it to provide a rational foundation for key doctrines of Islamic theology. In doing so, he succeeded in establishing himself as a fundamental figure who laid the groundwork for an ongoing dialogue between philosophy and religion in the intellectual history of Islam.

History of Islamic Scholarship is replete with countless writings on Sirah of our beloved Prophet Muhammad (SAW).These belong to all periods of Islamic history and all regions of Muslim world. These writings cover various topics and aspects of Sirah. These are also in different types like Nazam, Nasar and different sizes of books , monographs , pamphlets, and other shapes. Short Sirah books are one of them which cover important information about Sirah in a few pages. Ibn Faris (395 AH) is pioneer of this type of Sirah writings and author of very first known book of this kind. His book titled “Awjaz al-Sīyar li-Khayr al-Bashar” had a great impact on coming Sirah writers which include great names like Ibn Salah, al Sohaili, al Zahbi, Ibn Sayed al Nass , Ibn Nasir ud Din al Damishqi and many more. They derived his data , information, and unique dates of Sirah events which Ibn Faris fixed very minutely. His short book was quoted, commented, rhymed and translated in other language. This article deals with information regarding its manuscripts, publications, impact on later books, unique qualities and a detailed review of its text (Matan). Article includes analysis of its text and methodology(Manhaj) of author. This article contributes in elaborating Sirah sources and compiling detailed history of Sirah writings in Arabic language.

This study analyzes the dynamics of educational transformation from a traditional, religion-based system to modern colonial education in Gorontalo in the early twentieth century. The study focuses on the introduction of modern educational models by the Dutch East Indies colonial government and examines how these policies triggered resistance among local elites. Colonial educational transformation affected not only institutional structures but also generated epistemological conflicts, shifts in the authority of knowledge, and broader socio-cultural tensions within Gorontalo society. This study employs a historical method with a qualitative-analytical approach based on colonial archival sources and local materials. The findings show that colonial education was perceived as a hegemonic instrument aimed at producing indigenous bureaucratic elites loyal to colonial interests, while simultaneously threatening the continuity of religious authority, customary values, and the socio-political position of local elites. In this study, local elites primarily refer to religious elites, ulama, religious teachers, and Sufi order leaders, as well as hybrid actors who combined religious authority with administrative roles. Resistance was not expressed through passive rejection but through organized cultural and institutional strategies. From the early twentieth century onward, particularly with the establishment of madrasahs and halaqah in Limboto and Kota Barat in 1923, religious elites pioneered alternative Islamic educational institutions that emphasized Qur’anic studies, Arabic grammar (nahwu–ṣarf), and Islamic history. These institutions were strengthened by broader Islamic intellectual networks linking Gorontalo with Minangkabau and Java. Colonial archival sources also indicate widespread refusal by religious families to enroll their children in government schools.

This article provides information on the role, history, significance, and development of the North-South corridor connecting the Aral and Caspian Seas. The purpose of the article is to examine the history of Islamization and political and cultural development, as well as interethnic relations between the Aral-Caspian corridor. It highlights the continuous political and cultural importance of this corridor, especially its various influences on ethnocultural processes and the exchange of goods and ideas. Special attention is given to the role of Islam as a unifying force among diverse ethnic groups. The inclusion of the Aral Sea region, particularly Khorezm, into the Golden Horde strengthened Islamization. It gave new impetus to the spread and development of Hanafi theology across a vast, ethnically diverse area. The article discusses the spread of spiritual culture and Islam in Khorezm, Ustyurt, and the regions along the Volga and Ural rivers. It also presents a scholarly analysis of representatives of Sufi teachings, their teachers and students, and their contribution to the development of Islamic scholarship. For instance, the life and work of scholars such as Muhammad ibn Shihab al-Kerderi (8th/14th centuries), a disciple of the Khorezmian legal scholar Sayyid Jalal al-Din ibn Shams al-Din al-Gurlani, are described. The article concludes that Islam, which spread through the North–South corridor via the Aral and Caspian Seas, became the common spiritual religion of the peoples inhabiting the territories of Khorezm and the Golden Horde during the medieval period.

Currently, Indonesia has indeed built economicfacilities and infrastructure, but in fact these buildings are fragileand porous. Once the crisis wave hit the building, everything fellapart and it took a very long time to bring it back up. In fact, other Asial countries that have the same fate as Indonesia have already emerged from the economic crisis, such as Malaysia, Thailand, South Korea and others. In this context, the Islamic economic discourse is still very relevant to be discussed more seriously, and put forward as an alternative solution to overcoming the economic crisis in Indonesia, where the majorityof the population is Muslim. In fact, recently the banking worldhas adopted the Islamic economic system without a doubt. Conventional banks, for example, which have been based on theWestern economic system, are now starting to open banks basedon other money economy systems as well as developing anIslamic economic system. It seems that a fair system which formsthe basis of Islamic economics is the main reason why this systemis increasingly in demand and developed by the (Muslim) community today. Of course, the development of an Islamic economy will face many challenges today and in the future,and will serve as a test for whether the Islamic economy is able to overcome the economic crisis in Indonesia. Muslim economists are important pioneers who have successfully transformed the Islamic economic system into the modern world. Even to be honest, Western economists have actually learned from them. They appeared when the West was still in the dark ages. This includes their economy. Moreover, the emergence of this Muslimeconomy was in the post-Greek phase and pre-Western progress. However, the thoughts of these Muslim economists experiencedperiods of disconnection from generation to generation of Muslims recently. In fact, literature that discusses Islamic economics, especially the thoughts of Muslim economists, is stillvery rare and limited in the midst of the Indonesian Muslim community. The historical aspect is no exception. This study hasa very important meaning because it will trace the historical study of economic thought in Islam which is very unfavorable because, throughout Islamic history, Muslim thinkers and leaders have developed various economic ideas in such a way thatthey are not considered. The opposition comes from Schumpeter,great gap, by saying that the source of economics is from the west.