TRENDS IN ISLAMIC EXTRACURRICULAR RESEARCH IN INDONESIA (SYSTEMARIC REVIEW OF SINTA JOURNAL 2020–2024) This study aims to map research trends related to Islamic extracurricular activities in Indonesia based on scientific publications indexed in the Science and Technology Index (SINTA) during the 2020–2024 period. Islamic extracurricular activities play a strategic role in developing students’ religious character, reinforcing Islamic school culture, and habituating religious practices in both schools and madrasahs. Previous studies indicate variation in themes, methodological approaches, and empirical findings, requiring a systematic review to provide a comprehensive scholarly overview of the current research landscape.This research applies a Systematic Literature Review (SLR) approach through stages of identification, screening, eligibility, and selection following the PRISMA protocol. Data were obtained by searching SINTA 1–4 indexed journals using keywords related to Islamic extracurricular activities. Out of 112 identified articles, 40 passed the title and abstract screening, 38 passed full-text eligibility assessment, and 38 articles met the inclusion criteria and were synthesized using a structured data extraction instrument covering research focus, methodology, objects of study, and findings.The findings show that recent research trends are dominated by themes of religious character development, worship habituation, Islamic school culture reinforcement, and Qur’an memorization programs. Qualitative descriptive research is the most dominant approach, followed by classroom action research and quantitative studies. Overall, studies consistently conclude that Islamic extracurricular activities positively contribute to the development of students’ religious character, academic motivation, discipline, and social behavior. Future studies are recommended to focus on program evaluation, organizational management, implementation effectiveness, and digital innovation.

This essay presents arguments for adopting a familist incentive approach for promoting deceased organ donation in Islamic regions. It argues that the familist incentive (a system in which the immediate relatives of a deceased donor are given priority in organ allocation within the waitlist of medically similar patients) should be adopted in Islamic regions, where the prevailing Islamic moral culture shapes the way of life for the majority of inhabitants by following the Islamic classics. The classics value the preservation of human life and legitimize the priority of saving the lives of family members. The essay also provides practical reasons to address objections to adopting such an approach in Islamic regions. It concludes that adopting a familist incentive approach could be both morally defensible and practically effective in these regions, thereby optimizing deceased organ donations, protecting the progeny of the family, and improving overall healthcare outcomes.

This study undertakes a comparative examination of the Torah and the Holy Qur’an regarding the human being’s mission and function in life-the purpose for which God Almighty created humankind. It addresses the identification of the fundamental and original mission entrusted to the human being, as well as points of similarity and difference in both religions, through clarifying key concepts and terminology and analyzing passages from the Torah and the Qur’an that relate to this topic. The study concludes that, in the Torah, the human mission and function is framed as a particular form of vicegerency assigned to a particular people - “God’s chosen people” - which does not support the foundations of building a nation and its civilization. By contrast, in the Holy Qur’an, the human mission and function is represented in realizing vicegerency on earth in its proper form; this constitutes a hallmark of Islamic civilization, a pillar of social life, and a basis for psychological well-being in this world and the hereafter, as well as for social and global peace.

The Orientalists were interested in studying the Arab and Islamic civilization as the greatest civilizations in the Middle Ages without dispute, to form their studies a war in which all kinds of charges and suspicions, the Orientalists from west to east have been fennel edited differently and their solution and intellectual tendencies to fight the Holy Quran in order to achieve two main objectives: to reduce the value of the Holy Quran, to weaken its status among Muslims and prevent the leakage of the principles of the Holy Quran and its ideas to their skin, to lose the Torah and the Gospels credibility and legitimacy and legitimacy. Many of the religious motives that centered around the Holy Quran because of the danger it posed to the facts contrary to what was stated in the Torah and the Gospels because the Holy Quran gave healing solutions to all the issues that Judaism and Christianity were unable to express just opinion on, and thus characterized the studies and orientalist writings about the Holy Qur'an by exaggerating the uncertainty and many assumptions, and relying on the weak opinions and abnormal of readings and similar verses, they believe history and do not believe the Holy Quran, they consider it a science or a subject on which different rules of the scientific method are conducted. From the study, research and analysis of the mere emotions, but considered him a accused standing before his judges and perhaps their ignorance of the secrets of the Arabic language was a reason for their non-subjectness, and thus varied the motives of the movement of Orientalism, as we find the motives of the movement of Orientalism, as we find the motives of the colonial, political, economic and scientific, and this arrangement is intended because the scientific motive is the last motive, which reflected the diversity of the means of the movement of Orientalism all their means based on scientific efforts that were mocked by orientalists for the studies of Arab literature and Islamic heritage to cover their failure

In Indonesia, a critical issue facing the healthcare system today is the low availability of specialist doctors that serve regional hospitals while other areas have reported a physician-to-population ratio phase below the Indonesian national ideal. This study aims to prove the effect of intrinsic and extrinsic factors on specialist doctor retention in RSI Pati, a private Islamic hospital located in Central Java, Indonesia, where increasing numbers of specialists resigned after 2025. A qualitative case study design was used, and data were collected by conducting in-depth interviews with 11 participants from four occupational groups: active specialist doctors, former specialist doctors, and hospital managers. The results were further synthesized along a SWOT–Canvas framework to orient both internal and external factors to operational managerial activities. Loyalty of Doctors is determined by various Aspects and Interdependent factors such as clear and regular remuneration programs, Islamic culture in the organization that allows colleague-ship among doctors, supportive work environment (with HR-is appropriate accommodation) along with medical amenities eg. HMIS etc., career development opportunities etc. Based on these results, a range of managerial strategies was constructed including: rationalization of incentive schemes; strengthening human resource management systems; developing value-oriented professional services and expanding referral networks. These methods aim to ensure the long-term and competitive retention of specialist doctors in RSI Pati.

The revolution within: Islamic media and the struggle for a New Egypt by YasminMoll, Stanford Studies in Middle Eastern and Islamic Societies and Cultures. Stanford: Stanford University Press. 2025. pp. 368. 9781503642423 (e‐book)

The article provides a comprehensive analysis of the transformation of the institution of Sharia courts in Kabarda from 1917 to the 1930s as an element of Soviet national and religious policy in the North Caucasus. The study is based on a wide range of archival sources, including documents from local and central authorities, court transcripts, and statistical materials. The research identifies the main stages of the evolution of state-Islamic relations: from the initial pragmatic recognition of Sharia courts during the Civil War to their systematic restriction and complete elimination by the end of the 1920s. Special attention is given to the analysis of contradictions in Soviet legal policy, which combined tactical concessions with a strategic focus on unifying the legal space. The study shows that, despite the formal liquidation of Sharia courts, Islamic legal culture retained its influence at an informal level. It is concluded that the process of transformation of Sharia judicial proceedings reflected the general logic of Soviet state-building, characterized by a consistent tightening of religious policy and the targeted eradication of religious legal practices by the early 1930s.

Islam places a premium on literacy and the transmission of knowledge. Early Islamic education began in mosques, with circles where instructors taught Qurʼanic recitation, law and poetry. By the 10th century these circles evolved into independent madrasas – colleges offering both religious and secular instruction and training administrative officials. The madrasas spread along the Silk Roads and became universal centres of learning, combining theology with sciences such as astronomy, medicine and literature. In the Kazakh steppe the madrasa served as a bridge between Islamic civilisation and nomadic culture. This article reviews the evolution of madrasas in Kazakhstan, examines their curricula and social roles across different historical stages, and analyses how theological imperatives shaped their development. The study combines historical, comparative and content analysis of primary sources and secondary literature. Findings indicate that Kazakh madrasas mirrored broader Islamic trends while adapting to local conditions. They produced leading scholars and secular intellectuals, weathered Soviet suppression and experienced revival after independence. Theological aims, particularly the promotion of Sunni orthodoxy and the cultivation of piety, remained a constant thread. This article contributes a periodized synthesis of Kazakh madrasa development that explicitly links institutional change to theological aims and steppe socio-economic constraints. It also brings together comparative curricular evidence and an annotated inventory of key madrasas to support the historical argument.

This research is about the Marsiadapari tradition of the Toba Batak community based on Islamic ethical framework to identify the meeting point between local environmental wisdom and Islamic ethics. Marsiadapari embodies assistance and resilience. It is a cultural arrangement for environmental balance and social harmony among the people. This is qualitative-descriptive research, and it is an examining text on Qur’anic principle; rahmah, mizan, and khalifah as well as ethnography research on local community. The results show that Marsiadapari subscribes to normative values that are aligned with Islamic environmental ethics; the sustainability culture of a community can be linked to its Islamic theology. This integration proposes a faith- and indigenous identity-based model for environmental action, contributing to the ongoing discussions on sustainability, decolonial theology and contextual Islamic praxis. Ultimately, the study proposes the Marsiadapari tradition as a culturally rooted, faith-inspired framework for strengthening inter-community harmony and environmental responsibility in plurality. This synthesis of ideas confirms that Islam can use local customs to encourage ethical behaviour towards the environment.

The central issue examined in this study is the decline in students' character, reflected in the weakening of moral standards, religious values, and social responsibility. This condition demands an educational approach that not only emphasizes cognitive development but also addresses affective and behavioral aspects. This study aims to describe the efforts to internalize the values of Islamic Religious Education (IRE), the implementation of religious culture, and the synergy between the two as a strategy to revitalize character education at MTs Nurul Islam Musuk. This research employed a descriptive qualitative approach, with data collected through in-depth interviews, observations, and documentation. The findings indicate that: (1) the internalization of IRE values is conducted through the integration of values in learning, encompassing moral knowing, moral feeling, and moral action; (2) the implementation of religious culture through activities such as Qur'an recitation, congregational prayers, and teacher role modeling creates a supportive school environment for character formation; and (3) the synergy between IRE learning and religious culture is realized through the integration of theoretical instruction in the classroom with real-life practices in the school environment that are persuasive and humanistic. This synergy has proven effective in revitalizing character education, as Islamic values are not only understood conceptually but are also internalized and practiced in students' daily lives.

This study discusses the humanitarian crisis of the 21st century by reviewing the historical experiences of the Abbasid Dynasty and the thoughts of Imam al-Ghazali. Globalisation, which has brought advances in science and technology while also giving rise to humanitarian problems such as social inequality, moral decadence, and spiritual disorientation, shows a pattern similar to the decline of Islamic civilisation during the Abbasid period. This study uses a qualitative approach with a literature review method. Data was collected from classical and contemporary literature, then analysed through content analysis and a historical-comparative approach. The results of the study show that the decline of the Abbasids was not only caused by external attacks, but also by internal crises in the form of weak morality, corruption, and a loss of spiritual orientation. Imam al-Ghazali's thoughts, particularly in Ihya 'Ulum al-Din, emphasise the importance of purifying the heart, strengthening morality, and integrating knowledge with faith and ethics as fundamental solutions to the humanitarian crisis. Thus, the historical lessons from the Abbasids and al-Ghazali's thoughts provide important reflections for modern global society to not only focus on material progress but also to build moral and spiritual foundations for the creation of a just and sustainable civilisation. Keywords: Humanitarian Crisis, Abbasid Dynasty, Imam al-Ghazali.

This article examines how Alisher Navoi’s mathnawi-style letter to Sayyid Hasan Ardasher narratively constructs spiritual subjectivity through the configuration of exile. While previous scholarship has largely interpreted Navoi’s departure from Herat in political or socio-economic terms, the present study argues that the text organizes crisis, displacement, and longing within a literary discourse of inner transformation. Drawing on narrative theory, philosophical hermeneutics, and Sufi anthropology, the analysis demonstrates that exile in the mathnawi functions not merely as historical movement but as a narrative technology through which the self becomes spiritually intelligible. Close reading grounded in manuscript tradition reveals a three-layer motivational structure—an aesthetic-intellectual tension, a social-moral rupture, and a transcendental Sufi aspiration—whose interaction produces a trajectory of subjectivation oriented toward irfan. By situating Navoi’s autobiographical discourse within global debates on premodern selfhood, the article shows that reflexive interiority and narrative self-configuration were already conceptually elaborated in fifteenth-century Islamic literary culture. The study thus reframes Sufi poetic writing as a form of narrative construction of spiritual selfhood and contributes a transferable interpretative model for analyzing autobiographical texts across premodern traditions.

Islamic education has a long history of shaping human civilization through the integration of spiritual, intellectual, and social values. Throughout history, the Islamic education system has undergone a significant transformation from classical scientific traditions centered in mosques, madrasahs, and pesantren, to modern systems that emphasize the balance between religious and scientific knowledge. This transformation involves not only methodological changes but also a reconstruction of Islamic epistemology to address the challenges of modern times, including the digital era and globalization. This study employs a qualitative literature review approach, analyzing contemporary academic works published between 2019-2025. Findings indicate that modern Islamic education emphasizes the integration of knowledge (unity of knowledge), the strengthening of digital literacy, and the development of spiritual character aimed at communal well-being. The transformation of education in Islamic civilization is both a historical necessity and a philosophical evolution that must continue to align with global developments.

This article about the long journey of Islamic civilization, tracing its glory to the top position and its decline to the next period. Islamic civilization played an important role in the development of global knowledge, culture, politics, and economics especially during the Golden Age during the reigns of great caliphs such as the Umayyad, Abbasid and Andalusian dynasties. This article reviews the various internal and external factors involved in the establishment of the dynasty, including the intellectual contributions of Muslim scholars and a stable system of government. Instead, this article also discusses the causes of the decline of Islamic civilization, such as internal conflicts, intellectual stagnation, and colonialism. Through the approach of a story fund, this article aims to provide an understanding of the dynamics that shaped the course of Islamic civilization, as well as lessons that can be taken for potential revival in the current era. This study employs a historical-analytical approach by examining classical and contemporary sources to capture the continuity and transformation of Islamic civilization over time. The discussion highlights how religious values, scientific inquiry, and cultural openness became key drivers of civilizational progress. Furthermore, the article emphasizes the interaction between Islamic civilization and other civilizations, which contributed to mutual knowledge exchange and global development. By analyzing past successes and failures, this article underscores the relevance of Islamic civilization in addressing modern challenges.

Andalusia is a region that has a strategic position in the history of the development of Islamic civilization in the Western world. During the period of Islamic rule, especially under the rule of the Umayyad Caliphate in Cordoba, the region developed into a highly developed center of science and culture. Andalusia became a symbol of the glory of Islam through progress in various fields such as education, philosophy, science, art, and architecture. Collaboration between Muslim, Jewish, and Christian scholars created a process of scientific and cultural exchange that gave birth to tremendous intellectual progress. This article aims to examine the role of Andalusia in the spread of Islamic civilization values to Europe and its influence on the development of science modern. This research uses a literature review method by tracing classical and contemporary historical sources related to Islamic civilization in Andalusia. The results of the study show that Andalusia was not only the center of government, but also an intellectual link between the Islamic world and the West, which made a great contribution to the emergence of the Renaissance era in Europe. Thus, Andalusia can be seen as one of the main foundations for the formation of world civilization based on Islamic values.

The research is based on the problem of understanding role models in Islamic education which is often treated in a homogeneous and value-neutral manner. This article aims to integrate the concept of prophetic exemplary with social cognitive theory to explain how the observational learning process and modeling of kiai shapes the santri's vision of life. Using a qualitative-conceptual approach with a theoretical-reflective analysis method through a review of literature sources. Conceptually, the kiai’s exemplary grounded in prophetic ethics and actualized in daily interactions, emerges as a transformative model of living that shapes santri’s worldview and conduct, reinforced by the pesantren environment that supports the continuous internalization of values. This modelling directly influences the santri's future orientation in three aspects: spirituality, social responsibility, and life planning. The study concludes that the prophetic exemplary played by the kiai within the pesantren subculture is a form of character development and future orientation formation that is relevant to the needs of contemporary Islamic education. Theoretically, this study extends Bandura's Social Cognitive Theory by contextualizing it within Islamic culture and pesantren subculture. Practically, it suggests the development of character education and collaborative policies to strengthen the formative role of pesantren.

Studies on Muslim religious practices have been widely conducted; however, research that specifically examines local Islamic traditions through an anthropological lens remains limited, as most previous studies have focused on the normative dimensions of religious doctrine and have not extensively explored the symbolic meanings and socio-cultural functions of local religious traditions. This study aims to describe the forms of local Islamic traditions, analyze the religious meanings embedded within them, and explain their socio-cultural functions in community life. A qualitative approach with an ethnographic design was employed, involving religious leaders, customary leaders, and community members selected through purposive sampling. Data were collected through in-depth interviews, participant observation, and documentation, and were analyzed using thematic analysis through the stages of coding, categorization, and conclusion drawing. The findings show that local Islamic traditions continue to be actively practiced in various forms of ritual and social–religious activities, which are understood as media for strengthening religious values, preserving cultural identity, and fostering social solidarity. The continuity of these traditions is shaped by religious understanding, cultural commitment, and the dynamics of modernization faced by the community. These results contribute to the anthropology of religion by clarifying the relationship between Islam and local culture and affirm that local Islamic traditions play a strategic role in maintaining social harmony and communal religiosity. The implications of this study include theoretical contributions to the development of Islam Nusantara scholarship and practical implications for stakeholders in formulating strategies to preserve traditions grounded in local wisdom.

The development of socio-religious dynamics in Indonesia today faces the challenge of polarization between religious radicalism and liberalism that has the potential to undermine the foundations of moderate Islam. This research aims to comprehensively describe the strategic role of Ahlussunnah wal Jama'ah (Aswaja) in building a moderate Islamic civilization through theological, institutional, and cultural pillars. The method used is a qualitative approach with an analytical descriptive design, which utilizes content analysis techniques against credible national and international scientific literature in the last ten years. The results of the study show that Aswaja functions as a theological instrument through the principles of tawasuth, tawazun, i'tidal, and tasamuh which are filters for extreme ideologies. Institutionally, Aswaja values are transformed into habitus in Islamic boarding schools and universities to ensure inclusive social behavior. In conclusion, the cultural flexibility of Aswaja through the rules of al-muhafadzah 'ala al-qadim as-shalih allows Islam to remain relevant in the face of digital disruption and the post-truth era. The sustainability of moderate civilization is highly dependent on the resilience of the thinking methodology (manhaj al-fikr) and the strategy of digitizing Aswaja values in the future

ABSTRACT The central and eastern regions of medieval Ethiopia were characterized by intensive transcultural connections, as evidenced by the presence of imported glass bead artifacts. An assemblage of over 18,800 beads and their fragments, currently in the Ethiopian National Museum in Addis Ababa, has been studied during the SolZag Project. This paper presents the results of an analysis of 133 glass beads from eight sites of the local and Islamic cultures dated between the eighth and 16th centuries ce . A study of the glass samples using laser ablation–inductively coupled plasma–mass spectrometry (LA‐ICP‐MS) revealed that they fell into a number of compositional types. Beads made from plant ash‐soda‐lime glass associated with Middle Eastern (northern Syria, Iran, and Iraq) production dated to the 9th–10th centuries ce and beads with East Mediterranean (Egypt and Levant) origin dated after the mid‐10th century dominated the assemblage. Many beads were made of Indian mineral‐soda‐high‐alumina glass as well as Central Asian plant ash‐soda high‐alumina glass. European beads are represented by lead glass and soda‐lime glass. The outcomes of this investigation offer novel evidence pertaining to the provenance and chronology of glass beads extant in medieval and postmedieval Northeast Africa. They further contribute hitherto unavailable data to the ongoing research concerning the land and sea trade contacts of Ethiopia from that period.

ABSTRACT PURDAH is a basic culture in Islam. During pre independence, people of Islam community had to cover their whole body with the purdah because it'sindicates to strangers that they should not see the path of shadow surface from people eye contact. There have been 2 reasons for the purdah: it was mainly for purity of worshiping God. Also, to protect people from dust pollution and dirt articles in the air.but in the Quran, Islam's scared book, it's mentioned that it is critical part of history in the religion. Purdah has spread through community contact from one person to another in the growth of the population. In olden days purdah was worn by many people irrespective of religion. Young females were the main wearers of purdah . They were free to wear or not purdah at home, but it was a must when going out . Purdah is not limited to Islam culture. The community of saits also had a practice of overing their face from sunlight. The purdah was worn in diferent styles by diferent castes. There are also many difculties wearing purdah. Mainly it was hard for the people to wear purdah during the summer season as direct heat could afect body temperature and make people sweat profusely. As it stands , the habit of wearing purdah has been practiced from a very early age as it is transferred from generation to generation and is followed through life. Keywords : Purdah, Culture, Pollution, History, Community, Difculties,Generation, Life.