This article addresses the place and role of modern Islamic (Muslim) communities in Japan, amidst the persistent ethnic homogeneity of Japanese society. It examines the early history of interaction between the Islamic world and Japan, the formation and history of communities from the 19th to the 21st centuries, the perception of Islam from the perspective of traditional Japanese syncretism, and the role of demographics in the interactions between Muslims and non-Muslims in Japan. The article also examines the interactions between the Islamic community and Japanese society. It concludes that demographics are crucial for preserving the doctrinal integrity of Islamic teachings in Japan, thereby preventing the "syncretization" that occurred with Buddhism and Christianity. In turn, this leads to the fact that traditional Islam comes into conflict with the social norms in force in Japan, turning the modern Islamic community of Japan into an important factor that has the ability to influence the internal social stability of Japanese society.

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.

ABSTRACT This paper explores the intersection of Western mental health approaches and traditional Arab Muslim healing practices, highlighting opportunities and challenges in creating culturally relevant care. While Western methods emphasize medicalization and evidence-based practice, traditional approaches draw on Islamic principles, spirituality, community, and indigenous healers. The study argues for hybrid models that integrate both, enhancing accessibility, trust, and cultural resonance, especially in conflict-affected regions where Western methods may face resistance. By acknowledging diverse perspectives, the paper advocates for culturally competent care and offers recommendations for practitioners on incorporating traditional healing into modern therapeutic frameworks to better support Arab Muslim populations.

This study examines Malay Islamic knowledge traditions in Indonesia, Malaysia, and Brunei as active political entities and deeply rooted civilizational reservoirs shaped through a long historical interaction between Islam and the societies of the Malay world. This interaction began with the early arrival of Islam through Yemeni merchants and preachers who carried the scholarly legacy of Shāfiʿī jurisprudence and Sunni Sufism. The research explores the concept of Malay Islamic knowledge and investigates how it responds to the profound transformations brought about by artificial intelligence, as an intellectual product reflecting the unique experience of Islamic communities in the Malay world. The study aims to define Malay Islamic knowledge and analyze the challenges and opportunities imposed by the rise of artificial intelligence on its structure and functions. It proposes a Maqāṣid-based framework for renewing this knowledge and ensuring its continuity by integrating research induction with linguistic and historical analysis, grounded in scriptural texts and the principles of Islamic law. Artificial intelligence is viewed not as a threat, but as a tool that can be harnessed to serve Islamic knowledge in a manner compatible with contemporary needs while preserving Islamic foundations and values. The research presents a Maqāṣid-oriented approach capable of accommodating digital transformations, relying on higher objectives of Sharia and legal maxims to guide renewal and regulate engagement with modern technologies. It concludes that Malay Islamic knowledge—with its civilizational uniqueness, historical depth, and well-established Sharīʿah objectives—is well-positioned to provide a knowledge model capable of contributing to the renewal and development of Islamic thought, and guiding the interaction with technological changes. This is achieved through a civilizational renewal project that safeguards foundational constants, directs evolving variables, and employs artificial intelligence in a conscious, Maqāṣid-based manner, enabling this knowledge to play an effective role in shaping Islamic civilization, preserving identity, and confronting cultural alienation.

This study examines Malay Islamic knowledge traditions in Indonesia, Malaysia, and Brunei as active political entities and deeply rooted civilizational reservoirs shaped through a long historical interaction between Islam and the societies of the Malay world. This interaction began with the early arrival of Islam through Yemeni merchants and preachers who carried the scholarly legacy of Shāfiʿī jurisprudence and Sunni Sufism. The research explores the concept of Malay Islamic knowledge and investigates how it responds to the profound transformations brought about by artificial intelligence, as an intellectual product reflecting the unique experience of Islamic communities in the Malay world. The study aims to define Malay Islamic knowledge and analyze the challenges and opportunities imposed by the rise of artificial intelligence on its structure and functions. It proposes a Maqāṣid-based framework for renewing this knowledge and ensuring its continuity by integrating research induction with linguistic and historical analysis, grounded in scriptural texts and the principles of Islamic law. Artificial intelligence is viewed not as a threat, but as a tool that can be harnessed to serve Islamic knowledge in a manner compatible with contemporary needs while preserving Islamic foundations and values. The research presents a Maqāṣid-oriented approach capable of accommodating digital transformations, relying on higher objectives of Sharia and legal maxims to guide renewal and regulate engagement with modern technologies. It concludes that Malay Islamic knowledge—with its civilizational uniqueness, historical depth, and well-established Sharīʿah objectives—is well-positioned to provide a knowledge model capable of contributing to the renewal and development of Islamic thought, and guiding the interaction with technological changes. This is achieved through a civilizational renewal project that safeguards foundational constants, directs evolving variables, and employs artificial intelligence in a conscious, Maqāṣid-based manner, enabling this knowledge to play an effective role in shaping Islamic civilization, preserving identity, and confronting cultural alienation.

ABSTRACT This study examines the interpretations of students' understanding of the practice of English language familiarization in the Al-Qur'an Assembly activities at the Hamalatul Qur'an Islamic Boarding School (PPHQ) in Jombang. This research uses a qualitative case study approach from a Living Qur'an perspective. Data were collected through interviews, observation, and documentation, then analyzed using the Miles and Huberman interactive model, which includes data reduction, data presentation, and conclusion drawing. The results show that the majority of students interpret the English language familiarization in the Al-Qur'an Assembly as a modern da'wah strategy that opens up opportunities for Islamic communication in the international sphere. This is in line with Surah Ar-Rum (30):22) concerning linguistic diversity as a sign of God's power, and is emphasized in Surah Ibrahim (14:4), Surah Az-Zukhruf (43:3), and Surah Fussilat (41:44) concerning the urgency of linguistic clarity in conveying revelation. Thus, the use of English in PPHQ is understood as an adaptive manifestation of Qur'anic values, uniting sacred traditions with the demands of the times. This study recommends the involvement of the Islamic boarding school community in supporting innovation to foster harmony between tradition and modernity. Keywords: Students, English, Al-Qur'an Assembly, Living Qur'an, Islamic Boarding School.

The objective of this study is to develop and evaluate strategies for the utilisation of nano technology-based ablution water waste in integrated farming systems comprising catfish, tilapia, gourami, iridescent shark, and water spinach. Utilising an interdisciplinary approach, this study not only examines the effectiveness of water treatment technology, but also seeks to empower pesantren human resources to achieve technical and economic independence. The novelty of this research lies in the integration of nanotechnology-based water treatment technology, the utilisation of the results for productive cultivation, and the empowerment of human resources in the Islamic boarding school community. This research was conducted at the As-Salafiyyah Asy-Syafi'iyyah Tambakberas Barat Islamic Boarding School, Jombang, East Java, from August to October 2025. The findings of the study demonstrate that the integration of electrocoagulation, zeolite-based nanofiltration, and ozonation technologies is efficacious in enhancing the quality of ablution wastewater. This assertion is substantiated by a substantial decline in pollutant parameters, specifically: The BOD decreased from 78 mg/L to 24 mg/L, with an efficiency of 69.2%, the COD decreased from 39 mg/L to 17 mg/L, with an efficiency of 56.4%, and the TSS decreased from 76 mg/L to 25 mg/L, with an efficiency of 67.1%. The utilisation of treated water as a cultivation medium yielded favourable outcomes, manifesting in the accelerated growth of water spinach plants. A notable augmentation in plant length was observed, escalating from 10.2 centimetres at seven days post-planting to 39.8 centimetres at 28 days after planting. Concurrently, the number of leaves increased from 9 at 7 days after planting to 38 leaves at 28 days after planting. Furthermore, the fresh weight of the plants exhibited a substantial increase, rising from 3 grams at seven days after planting to 37 grams at 28 days after planting. Furthermore, treated water has been demonstrated to support the growth of various fish species, including patin, tilapia, gurami, and catfish. The fastest growth was exhibited by tilapia and catfish, reaching 27 g and 18 g at 28 days after planting, respectively, with a final length of 14.83 cm and 13.25 cm, respectively. The present study will examine the level of technology acceptance among Islamic boarding schools. Keywords: Nanotechnology, Ablution Wastewater, Aquaculture, Hydroponics, Islamic Boarding School

Arabic-Indonesian code-switching on Instagram illustrates dynamic bilingual practices within Islamic communities, yet often fuels ideological contestation in Indonesia, occasionally erroneously linked to radicalism by state authorities. This study examines the linguistic forms and ideological dimensions of code-switching among Salafi (@muslimorid) and Nahdlatul Ulama (@nuonline_id) communities, using a sociolinguistic approach that combines code-switching theory, Islamic ideological frameworks, and critical discourse analysis to explore language structures and power relations. Through a qualitative-comparative design, 366 Instagram posts and comments were examined using Spradley’s ethnographic method, which systematically analyzes domains, taxonomies, componential analysis, and cultural themes, and Sudaryanto’s distributional method, which examines frequency and distribution of linguistic units. Findings identify seven code-switching forms: textual segment switching, clause-level switching, non-hybrid phrase switching, hybrid phrase switching, non-hybrid lexical insertion, hybrid lexical insertion, and formulaic insertion. Code-switching in Salafi and NU digital discourse reflects ideological orientations, with Salafi favoring hybrid phrases and formulaic insertions emphasizing personal identity, while NU primarily uses non-hybrid phrases and lexical insertions linked to fiqh and classical texts. This study affirms code-switching as a discursive map of religious ideology with global implications for discourse studies, Arabic language pedagogy, and inclusive digital Islamic outreach strategies.

Specialization and meritocracy, as key factors in modern management systems, hold significant importance and a special place in the process of hiring and appointing human resources. The sacred Sharia of Islam, as a comprehensive and complete system, deeply acknowledges this important principle, emphasizing in religious texts, Quranic teachings, and the Sunnah of the Prophet Muhammad (peace be upon him) the necessity of assigning responsibilities to specialized and deserving individuals. This article aims to examine the importance of specialization in the process of human resource recruitment, analyzing and elucidating the Islamic foundations surrounding this topic. In the framework of this research, key concepts such as "specialization," "competence," and "employment" are defined from an Islamic perspective. Subsequently, using verses from the Holy Quran, the concepts and teachings of the sacred Sharia of Islam are elucidated. It is highlighted that the main criteria for selecting human resources in Islamic law are a combination of knowledge, ability, trustworthiness, piety, experience, and commitment. The noble verse and hadiths such as "When authority is given to those who do not deserve it, wait for the Hour" are among the most important religious evidences in this regard. The results of this research indicate that neglecting the principle of specialization in the hiring process leads to organizational inefficiency, social injustice, and a loss of public trust. In contrast, adhering to this principle strengthens social justice and enhances human resource productivity. Therefore, returning to the foundations of the sacred Sharia of Islam in the matter of employment will pave the way for reforming the administrative and managerial systems in institutions, organizations, and Islamic communities.

Religious conflict remains a pressing issue in plural societies, particularly where political and social tensions intersect with religious identity. In Indonesia, one of the world’s largest Muslim-majority countries, understanding the drivers of religious conflict at the local level is vital for fostering social cohesion. This study investigates the role of social capital—specifically bonding, bridging, and linking—in influencing religious conflict in Pasuruan Regency, East Java, with particular attention to the mediating roles of political and social conflict. Using a quantitative approach, data were collected through structured face-to-face interviews with 400 respondents, selected using multi-stage sampling. Structural Equation Modeling (SEM) via SmartPLS was employed to analyze both direct and indirect relationships between the constructs. The results reveal that bonding and bridging significantly reduce political and social conflict, which in turn significantly reduce religious conflict. However, their direct effects on religious conflict are not significant. Linking was found to significantly reduce social conflict but did not show a significant influence on political or religious conflict directly. Indirect effect analysis confirmed that bonding, bridging, and linking can mitigate religious conflict through their effects on political and social tensions. This study contributes to the growing literature on social capital and conflict by highlighting the importance of indirect pathways. Practically, the findings suggest that policies aiming to reduce religious conflict should strengthen both horizontal (bonding and bridging) and vertical (linking) social ties, while also addressing underlying political and social grievances. The study underscores the need for integrated, community-based conflict prevention strategies.

This paper explores the evolving institutional, intellectual, and political dynamics surrounding the Islamic Community in Bosnia and Herzegovina in the 1970s, reflecting upon the present condition, with particular attention to the mechanisms of memory and recognition within its official commemorative practices. Drawing on a combination of archival sources - including documents of the Islamic Community, records of state-religious interactions, and transcripts from other organizational bodies - as well as relevant scholarly literature, the study critically examines the roles and posthumous positioning of figures such as Grand Mufti Sulejman Kemura, Husein Đozo, and Alija Izetbegović. Their divergent trajectories and the selective inclusion, positioning or omission (in the case of other individuals) of their legacies in documents like the Tezkiretnama of 2021 reveal underlying tensions in the criteria used to define institutional significance. The analysis highlights how political context, ideological shifts, and historiographical reinterpretation have shaped the construction of memory, particularly in the transition from socialist to post-socialist frameworks. By interrogating these processes, the paper contributes to broader debates on the intersection of religion, politics, and collective memory in post-Yugoslav societies, offering a nuanced understanding of how institutional narratives are formed, contested, and sustained.

This research explores the mediating role of Islamic religious practices in the association between problematic social media use and depression. Overuse of social networking websites have been found to be associated with increased depressive symptoms, emotional distress and lower levels of psychological well-being. Under the quantitative correlational design, data were obtained from a sample of 400 participants aged 18-45 that sought to measure: The frequency and nature of social media and depression at first instance Islamic practices namely Salah (prayer), Dhikr (remembrance of God) and Shukr (gratitude) in addition to perceived social support within an Islamic context. Standardized measures such as Social Media Use Questionnaires and the Beck Depression Inventory were administered and analyzed using descriptive statistics, a correlation analysis and moderation analyses. The results highlight a positive relationship between problematic social media usage and depression. But, this relationship is largely attenuated for frequent participants of Islamic religious activities. Salah, Dhikr and Shukr was linked to greater emotional resilience, coping self-efficacy and lower depressive symptom scores even among participants with moderate-high exposure to social media. Moreover, involvement in Islamic community social support further decreased depression. These findings imply that Islamic religious practices and community support can be potential protective factors against the harmful psychological consequences of excessive use of social media, with implications for culturally sensitive mental health interventions.

The divine will was for the Islamic community to be a harmonious, loving society, blessed with the pure servitude of Allah Almighty, free from any blemish that might divide its members and undermine its unity. Division in Islam is tantamount to disobeying Allah, His Messenger, and the guiding Imams. Sins often occur as a result of following the whims of the soul, which commands evil. The most prominent effects of these sins include disobeying parents, consuming usury, drinking alcohol, and speaking ill of one's parents, which leads to weakness and debility. One of the motives that lead to the sins committed by man and which have afflicted the Islamic nation yesterday and today is distancing oneself from the religion of Allah Almighty and not adhering to the rope represented by the Prophet Muhammad (peace be upon him and his family) and the family of the Prophet (peace be upon them). Today, we are working to solve this according to the Qur’anic approach represented by correct thought and true Islamic belief, so that the culture of the Holy Qur’an may prevail among young people, especially in the educational environment, to build the family, on correct Islamic foundations to ensure a righteous society that fights negative phenomena with degrading content, with a sound intellectual weapon, deriving its components from belief, jurisprudence and logic, according to the approach of Sharia in Islam

This study shifts the focus of religious moderation discourse from abstract interfaith conflict to subtle intra-Muslim fragmentation at the grassroots level. Centered on the case of Teratai Putih, East Jakarta, it explores the symbolic boundaries and doctrinal tensions between two mosques representing traditionalist and reformist orientations. Employing a qualitative case study through interviews, field observations, and document analysis, the research applies Nurcholish Madjid’s framework to analyze how ethical substance overrides formalistic piety in shaping communal trust. The findings reveal a critical anomaly: worshippers transcend theological divisions to contribute zakat and donations to institutions that demonstrate higher ethical credibility and transparent management. This phenomenon affirms that Ethical Credibility has surpassed Doctrinal Supremacy as the primary currency of communal trust. Conceptually, the study advances the paradigm of religious moderation by redefining legitimacy from Creed Legitimacy to Credibility Legitimacy, resonating with Madjid’s vision of an inclusive and ethically grounded Islamic community.

The rapid development of Islamic finance in Indonesia has not been matched by adequate levels of financial literacy, particularly within Islamic boarding schools, which should serve as vital agents in promoting value-based financial education. As long-standing Islamic educational institutions, Islamic boarding schools have significant potential to support the enhancement of Islamic financial literacy among the Muslim community. This study aims to analyze the development of Islamic financial literacy research within Islamic boarding schools using a systematic literature review (SLR) approach. By mapping trends, central topics, and knowledge gaps, the research offers strategic directions for advancing financial education and policy formulation in Islamic boarding school settings. This research employs a systematic literature review method supported by bibliometric analysis using VOSviewer. Data were collected from scholarly articles published between 2014 and 2024 in indexed academic databases, such as Google Scholar, using the Publish or Perish (PoP) application. The data analysis includes keyword mapping, publication trend identification, author collaboration patterns, and qualitative thematic analysis. The findings reveal a significant increase in Islamic financial literacy research in Islamic boarding schools over the last three years, mainly focusing on basic practices such as saving and understanding fundamental Islamic finance principles. However, researcher collaboration remains limited, and the integration of financial literacy into Islamic boarding school curricula is still underdeveloped. The study recommends policy support for the adoption of digital Islamic finance and the strengthening of academic networks to empower Islamic boarding schools as strategic centers for Islamic financial education and community economic empowerment.

This paper examines the interpretation of Surah al-Ma'un in the Tafsir Al-Ibriz by KH. Bisri Musthofa and its relevance to the formation of social ethics in Islamic boarding schools (pesantren). Through a literature study and content analysis approach, this research finds that KH. Bisri Musthofa understands Surah al-Ma'un as a critique of religious practices that are merely ritualistic without social sensitivity. In his interpretation, values such as concern for the poor, empowerment of the weak, and rejection of stinginess and ostentation become the ethical foundations for students and the Islamic boarding school community. This interpretation not only emphasizes theological aspects but also builds social awareness contextual to the lives of rural Javanese communities. This study concludes that KH. Bisri Musthofa's interpretation makes a significant contribution to strengthening the tradition of Islamic boarding school social ethics oriented towards humanity, solidarity, and social benefit.

Studies on Islamic moderation have largely emphasized normative theological approaches and interreligious social harmony, while the ecological dimension has not been widely positioned as an integral part of everyday religious practice. In particular, eco-pesantren practices in Indonesia—as efforts to integrate Islamic theological values with ecological responsibility—are still more often understood as institutional environmental programs, and have rarely been examined as socio-religious praxis that actively shapes and sustains Islamic moderation. Therefore, this article aims to interpret eco-pesantren movement not merely as an innovation in environmental education, but as a living socio-religious praxis that integrates Islamic theological teachings, ecological ethics, and community participation. Employing a qualitative approach that combines a literature review on Islamic ecotheology with field research through observations and interviews at selected eco-pesantren, this study examines both the theological foundations and everyday ecological practices implemented within pesantren environments. The findings show that eco-pesantren function as sites of praxis where Islamic moderation is realized through daily ecological practices grounded in the principles of khalīfah fī al-arḍ (God’s vicegerent on earth) and wasaṭiyyah (Islamic moderation). Through the development of green curricula, sustainable environmental management, and active community involvement, eco-pesantren integrate spirituality, education, and ecological ethics. This article contributes to the discourse on Islamic moderation by presenting a socio-ecological praxis-based perspective that demonstrates that Islamic moderation is not limited to social and doctrinal concerns, but is also embodied in sustainability-oriented religious practice.

Background: Economic development in farming communities is linked to social capital embedded in interactions, norms, and collective practices. In palm oil farming settings, social capital is often assumed to be uniformly beneficial, yet empirical patterns can differ across dimensions. Aims: This study examines the associations between social capital dimensions and economic development in palm oil farming communities using a quantitative model. Method: A cross sectional quantitative design was used with primary data from structured questionnaires administered to smallholder palm oil farmers in Central Lampung Regency, Indonesia. Social capital was operationalized into social networks, reciprocity, trust, social norms, and social values. Ordinary least squares multiple regression was applied. Results: The regression results show heterogeneous associations. Social norms have a positive and statistically significant association with economic development indicators. Trust has a statistically significant negative association. Social networks, reciprocity, and social values are positive but statistically insignificant. The negative association of trust may reflect unequal power relations, elite control in marketing arrangements, or internal stratification and distrust within farmer groups, conditions that can raise transaction frictions rather than strengthen collective outcomes. Conclusion: Social capital is not uniformly beneficial. Its association with economic development depends on specific dimensions and local institutional context, supporting the use of quantitative modeling to capture these differences.

In Islamic jurisprudence, a fatwa is nonbinding, even for the person requesting it (mustafti). However, in the context of Islamic Economic Law in Indonesia, the Dewan Syariah Nasional–Majelis Ulama Indonesia (DSN–MUI) fatwa has a strong binding force not only for mustaftis but also for businessmen, regulators, and the government. This article examines the transformation of the DSN–MUI fatwa’s authority to its binding force within the national legal system. By combining doctrinal and socio-legal approaches within a legal pluralism framework, an analysis of regulations and policies in the field of Islamic economic law—banking, insurance, financing, capital markets, sharia cooperatives, and related DSN–MUI fatwas—is conducted. The authority theory of Weber and Beetham is used as an analytical tool. The findings indicate that the state has been accommodating to Islamic economics and has provided formal space for DSN–MUI fatwas since the reform. For the sake of legal certainty, the state recognizes the sole authority of the DSN–MUI in determining Islamic economic law, where any legal system other than Islamic law or even the state cannot fill the legal vacuum within the spectrum of legal pluralism. The DSN–MUI gained exclusive rights through its fatwas bureaucratization and strategic positioning within the government, Islamic community organizations, and the public. Internal oversight within each business entity supported the incorporation of DSN–MUI fatwas into formal regulations. The DSN–MUI fatwa authority transformed from traditional to legal-rational, gaining legal validity, normative justification, and social legitimacy through widespread acceptance. This research enriches the literature on the institutionalization of religious authority within the modern legal system and strengthens the scientific basis for developing Islamic Economic Law.

Authentic materials are learning materials that are not specifically created for educational purposes but are used in the real world, such as texts, audios, videos, and other sources (Fitria, 2022; Fitriana et al., 2019). Integrating Islamic contextual authentic material into English language learning can help students develop English language skills while strengthening their understanding of Islamic values in a global context. This study examines the integration of Islamic contextual authentic materials into English Language Learning for students of Islamic Community Development at the State Islamic University (UIN) Datokarama Palu, Indonesia. Using a qualitative descriptive design, data were collected through classroom observations and semi-structured interviews with two lecturers and nineteen students. The findings indicated that authentic materials grounded in Islamic contexts, such as the Qur’an and Hadith, videos, Islamic songs, and English texts on social issues related to Islamic themes, enhance students’ motivation, improve their linguistic skills, and strengthen their spiritual identity. However, challenges include a lack of suitable materials and difficulty balancing linguistic authenticity with religious sensitivity. The study recommends structured teacher training, institutional repositories of Islamic authentic materials, and curriculum guidelines aligning English learning with Islamic community development competencies.