Islamic Culture Research Articles

The Effectiveness of Blended Learning in Developing Secondary School Students’ Islamic Culture Concepts and Higher-Order Thinking Skills

The Effectiveness of Blended Learning in Developing Secondary School Students’ Islamic Culture Concepts and Higher-Order Thinking Skills

Sufi Perspectives on the Philosophical Insights of Abu Ali Ibn Sino, Also Known as Avicenna, with Emphasis on the Concept of Al-Wujud al-Mutlaq

Ibn Sino views on the development of nature as an unified interconnected process. Man acts as a connected microcosm of this evolution, from both spiritual and materialistic point of view. This article analyzes the irrational views of Avicenna in the context of Sufism, as well as the problem of the man’s origin, which is inextricably linked with the concept of the creator and the supreme intelligence. The issue under consideration, the greatest attention of researchers is attracted by his doctrine of emanation, presented in the style of Neoplatonic philosophy. It focuses not on the lower but on the higher stages of evolutional advancement associated with the transcendental, cosmic intellect and the higher principles inherent in man in the context. It should be noted that Avicenna considers the concept of emotion in the Sufi context as the idea of the soul’s desire for reunification with the Creator. Avicenna connects his theory of the creation of man with the thoughts of the Koran that ruled medieval Islamic culture and with the ideas set forward in his mystical doctrines.

The fortune telling in the Siberian Tatars culture

The purpose of this article is to describe, study and analyze traditional methods of divination in the culture of the Tatars of Western Siberia. Such practices occupy an important place in the spiritual heritage of the people. They are valuable material for studying the traditional culture of the people, their worldview. They allow us to highlight the transformation of the worldview of the people under the influence of different cultures. These methods of divination were widely used by the people in the past, and some of them have been preserved and used to this day. The research was based on ethnographic sources and field materials collected by the author in 2002-2023. The works of domestic researchers in the field of history and traditional culture of Turkic and Muslim peoples served as a methodological basis for the article. The paper gives a historical and comparative analysis of traditional rites of divination widespread among the Tatars of Western Siberia. The novelty of this study lies in the fact that the article is the first to record and describe the method of divination among Siberian Tatars called "tastar tartu", which, according to the available information at the moment, was widespread only among the Tatars of Western Siberia. In addition, the article provides a historical and comparative analysis of such methods of divination as "nogyt bulu", "kitap atsu", with other Turkic and Mongolian peoples. The study has shown that some of the described methods of divination among Siberian Tatars, having arisen on the basis of the common Altai, Turkic tradition in the early period, were transformed under the influence of the Muslim worldview in the later period. Also through the Islamic culture the methods of divination of other Muslim peoples began to spread among Siberian Tatars.

Symbiosis between Caravanserai in Islamic Civilisation and Tourism in Modern Era: A Reference to Malaysia

Caravanserai refers to the accommodation for travelers to rest and enjoy the services provided there. Initially, it was known as ribat and khanqah. Its construction in Islamic civilisation is linked to tourism, which in turn generates the national economy. Besides that, its construction is made up of specific architecture. Thus, it is useful to promote the uniqueness of the country’s art, culture, and heritage as the main catalyst for the growth of the country’s tourism and cultural sector. The objective of this study was to examine the relationship between caravanserais in Islamic civilisation and the tourism industry, and how it can be used to promote art, cultural, and national heritage tourism in Malaysia. The study presented a qualitative research design using historical study and content analysis approach. The sampling of the study was done in two stages, namely article search based on the use of keywords such as caravanserai, Islamic tourism, art tourism, cultural tourism, and Islamic civilsation, and review of the reference list at the end of the articles that were referred to in the early stages. Meanwhile, data analysis was also conducted in stages, i.e., the analysis of the written content followed by the implied content. The research findings showed that caravanserai has a significant relationship with the tourism industry in Islamic civilisation based on three things. First, its position is on the Silk Road, which was a trade and tourism route at that time. Second, the caravanserai is a tourist attraction because it has historical places and functions as a commercial center. Third, the caravanserai contributes to the economic growth of the country as it successfully attracts many tourists to visit the place. The research findings also indicated that the caravanserai can be used to promote art, cultural, and national heritage tourism in Malaysia based on its construction as a historical monument that displays certain arts and becomes a tourist destination for local history and cultural exploration. This finding is also supported by previous studies which agreed that culture and art can be used to promote tourism. Thus, the concept of caravanserai construction in Islamic civilistion can be utilised towards promoting the tourism industry in Malaysia in line with the National Tourism Policy (NTP) 2030, which, among other things, focuses on the keystones to improve the experience and satisfaction of tourists.

ظاهرة إتلاف الكتب الإسلامية في الحضارة الإسلامية The Phenomenon of Destruction of Islamic Books in the Islamic Civilization

The Islamic civilization took a great interest in science and knowledge, including books that were vessels of knowledge from generation to generation, and this interest has appeared in many examples throughout history, but this interest was accompanied by deliberate destruction of Islamic books; so this research, which aims to identify the phenomenon of destruction of Islamic books in the Islamic civilization through the analysis of there was a deliberate destruction of books in the Islamic civilization, and attributed Researchers attribute this damage to: subjective, doctrinal and scientific reasons.

The Acculturation of Local and Islamic Culture in the Pattorani Tradition on Masalima Island, Pangkep Regency

The main problem in this study is the acculturation of local and Islamic culture in the pattorani tradition on Masalima Island, Pangkep Regency. The type of research used was cultural research using descriptive research methods. The approach used is a historical approach with a theological approach. The data sources for this study were primary and secondary data, using research data collection methods such as observation, interviews, and documentation. Then, data processing and analysis techniques were conducted in three method stages: Inductive, deductive, and comparative. The results of this study showed that the origins of the pattorani tradition on Masalima Island, Pangkep Regency, were carried out before the arrival of Islamic teachings based on mythical community beliefs. The two series of pattorani traditions such as; first, it took place at the puggawa's house; then it continued on the beach edge and then on a boat with several rituals, namely: parenta pakkaja, appassili biseang, and accaru-caru beseang. Then, the fishermen's wives had a banquet near the bridge, and pamacca was also held. After the Pattorani season, the community held a second banquet while listening to religious discourse and sending Salawat. Third, the pattorani tradition has a form of acculturation of local and Islamic culture, such as prayer, barazanji, religious discourse, and sending salawat, which has Islamic values such as spiritual and cooperation values.

Islamic Civilization and Theological Causes of the Social Underdevelopment: A Traditionalist Reading of Modernist Theses

This paper analyzes the theory of Islam as a religion that could have formed a rationalistic civilization, based on scientific progress, individualism and democracy. One of the representative studies on this topic is the work of Mustafa Akyol Reopening of Muslim Minds, in which the author uses the method of counterfactual analysis, posing the fundamental question: what would Islamic civilization look like if in the Sunni majority had not prevailed Ash’ari theology, but rationalistic, Mu’tazili theology? Although it could be said that the author of this study does not err when he concludes that Ash’ari occasionalism stopped the development of science in Islam, he nevertheless errs when he claims that the doctrines of voluntarism, predestination, and uncreatedness of the Qur’an, were generators of injustice in Islamic society. In this paper we tried to analyze the metaphysical foundations of these doctrines, re-examine the validity of the hypothesis about their harmfulness, and re-examine whether the observed harmful effects come from Islamic tradition or from the more recent attempts of modernization of Islam.

Peradaban Islam Pada Masa Pemerintahan Khulafaur Rasyidin

During the leadership of Khulafaur Rasyidin, many achievements were recorded for Islamic civilization. As Muslims, we should study and take lessons from the progress they have achieved for Islam. This research discusses Islamic civilization that occurred during the reign of Khulafaur Rasyidin. Author's focus aims to describe the government system of Khulafaur Rasyidin, the leadership of the caliph Abu Bakar Ash-Shiddiq, Umar bin Khattab, Utsman bin Affan, and Ali bin Abi Thalib. The method in this research is literature study and bibliographic annotation analysis using Publish or Perish, Google Scholar and digital libraries. Research results showed that Khulafaur Rasyidin was the intellectual successor of the Apostle, where the four Caliphs were close and friendly with the Messenger of Allah. Abu Bakar's "Central" leadership means all power legislative, executive and yudicial powers are centered on the Caliph. During the time of Umar bin Khattab, who was known for being firm and brave, political conditions were stable, the leadership of Caliph Umar RA implemented the democratic principle of power, name guaranteeing equal rights for every cityzen. Uthman's leadership was known to be generous and accomplished in rewriting the Koran which had been codified during Abu Bakr's time. During Ali's reign, he faced many upheavals. Ali bin Abi Talib's intelligent leadership, one of his efforts was to advance the field of linguistics.

The Birth of the Concept of “Islamic Civilisation” and Comparison of “Islamic-European Civilisations” in Şemseddin Sami

Fransız aydınlarının, 18. yüzyılın ortalarında icat edip, kendilerine isim olarak seçtikleri “civilisation” kelimesi kısa sürede diğer Avrupa toplumları tarafından da benimsendi. Bu isim onların tüm diğer toplumlardan farklı ve üstün oldukları anlamını ifade ediyordu. Osmanlı bürokrat ve yazarları “civilisation” kelimesini “medeniyet” olarak Türkçeleştirdiler. Halbuki İslami geleneğin önemli kavramlarından birisi olan “medeniyet”, civilisation ile kastedilen zihniyet ve hayat tarzını ifade etmekten çok uzaktı. “Civilisation” anlayışı mevcut şartlarda Avrupa’ya özgü olup, Avrupa’nın biricik ve üstün olduğu anlayışını ifade ediyordu. Aynı zamanda başta İngiltere ve Fransa olmak üzere bazı Avrupa devletlerinin, Avrupa dışı ülkeleri işgal etmelerini ve sömürmelerini meşrulaştıran bir anlayışı temsil ediyordu. Avrupalılar, işgal ve sömürülerinin mağduru olan toplumlardaki tepkileri azaltmak ve Avrupaî olmayı idealize etmek için tarihte başka “medeniyetlerin” de mevcut olduğunu dillendirdiler. “İslam medeniyeti” kavramı bu şartlarda doğdu. “İslam medeniyeti” isimli ilk kitabı 1879’da yazan Şemseddin Sami, tarihte Müslümanların “medeniyet” sahibi olduklarını ve bu “medeniyet”in Avrupa’dakinin oluşumuna katkı sağladığı tezini savundu. Fakat bir süre sonra bu görüşünde önemli oranda değişikliğe giderek “İslam medeniyeti”nin tamamıyla tarihte kaldığını, “Avrupa medeniyeti”nin ise mevcut dünyada tek ve en üstün “medeniyet” olduğunu savundu. Bu araştırma “medeniyet” kelimesinin kavramlaşma sürecini ve özellikle de Şemseddin Sami’nin “medeniyetler” karşılaştırmasını söz konusu süreç ekseninde ele alma amacındadır. Dönemin yazılı metinlerinden ve “civilisation”a ilişkin güncel çalışmalardan hareketle konu incelenecektir.

The Decline of the Umayyad Caliphate in Andalus Based on Ibn Khaldun’s Theory

This inquiry examines the downfall of the Umayyad Caliphate in Cordoba, Andalus (Spain), in 1031 CE, which signaled the end of almost three centuries of Umayyad dominance in the region under Islamic governance. The primary objective of this study is to scrutinize the factors contributing to the demise of the Umayyad Caliphate in Andalus, drawing upon the insights presented by Ibn Khaldun. Employing a qualitative research approach, the study utilized content analysis methodology to examine pertinent documents and additional written sources. The findings of this research, as per Ibn Khaldun’s theories, identified critical elements that precipitated the collapse of the Umayyad government. These included a failed state, political disintegration, severe financial crises stemming from the erosion of social solidarity, a decline in the sense of belonging (‘asabiyyah), instances of injustice and tyranny, a culture of opulence, and weakened religious adherence. Ultimately, the populace of Andalus withdrew their support for the Umayyad Caliphate, leading to a diminishing sense of social solidarity. Consequently, the Islamic civilization in Andalus underwent a gradual decline, culminating in its destruction by external forces.

What Does Salafism Promise to Us? -The Political Theology of Purification and Stability in a Chaotic World-

Salafism, derived from the root of ‘Salaf’ in the sense of ‘the former’ as a word, means ‘the path of those who follow the footsteps of the former’ and refers to a kind of religious fanaticism or conservatism. Salafism, which expresses a strict and literal adherence to Islamic tenets and a return to the pure origins of religion in the Islamic tradition, is today used as a synonym for religious radicalism in fields such as Islamic Sciences, Political Science, and International Relations. With its traditional form; Salafism, which establishes itself through a stance against religious rationality and being pro-interpretation, represents a ‘return to the essence’ reaction against intra-religion pluralism and secularism. The Salafi paradigm, which advocates a return to the essence of religion, is also skeptical of the intellectual and artistic achievements and products of the Muslim civilization, and in this respect it represents an anti-cultural attitude. The damage done by the Salafist activist groups to the Islamic civilization and other cultures is concrete examples of this. This study concentrates on the causes that lead to the Salafist flare in modern times. The study analyzes which religious and social concerns it represents in the face of social change, modernization, and secularization. It examines the relationship between Salafism and Sunnism and highlights the misleading aspects of approaches that try to show it outside of Sunnism. Approaching the subject with an interdisciplinary approach, the study includes analyzes on the intersection of theology, political science, and international relations.
 Conceptual analyzes of Salafism reveal the pre-Islamic roots of this concept. In fact, the need to attribute a past essence and manage the present, which is common in every society, appears in the Arabs as 'following the way of the ancestors'. Sanctifying the past breeds suspicion of innovations and differences. 'Islamic essentialism', represented by Salafism, advocates constancy against change, essentialism against pluralism, nass against reason, and following over apostasy. Since it adopts a strict dogmatic (nass) and literal attitude in religious matters, it considers theology, philosophy and Sufism to be a departure from religion. As for the imagination of history, it embraces the idea of deterioration, separation from the essence and decay.
 In modern age, the Islamic world has faced a multifaceted crisis and collapse. Problems that started in the political field have expanded into the field of identity and values. Concerns about protecting identity, essence and faith have nourished Salafism as a radical conservatism.
 In the Islamic world, where crises continue to increase, Salafism attracts attention as a type of thought, belief, lifestyle and action. However, instead of producing a livable alternative, it represents a reactive stance and advocates a minimal and harsh religious life. Otherwise its harsh approach towards culture and art expresses a nihilistic view towards Islamic civilization. There is a confusion regarding Salafism in the Sunni world. This confusion is historically and theologically related to the adoption of Salafism by Sunnism. However, the growing new Salafism rejects the elements that make up the existing Sunni identity. This is an ironic situation for Sunnism. The theological tension between Sunnism, based on the knowledge of theology, fıqh and Sufism, and strict nass-based Salafism continues.

Calligraphy Learning: Analysis of Guidance at Al-Quran Calligraphy Studio

This research aims to provide a solution to the complex and challenging nature of learning calligraphy, preserve the art of calligraphy, and be able to provide achievements to students in the field of calligraphy art and play an essential role as a stimulator that stimulates the development of competent human resources in preserving Islamic cultural treasures in the form of calligraphy art. This research uses a qualitative approach with a case study type of research in Dar el-Khat Jember. Data collection was carried out through observation and interviews based on in-depth studies. The research results show that Dar el-Khat Jember has several unique lessons compared to other calligraphy art studios. This is revealed by the existence of three types of guidance, including (1) Guidance on the Introduction to the History of Al-Qur'an Calligraphy, (2) Guidance on Pure Calligraphy Learning, (3) Guidance on the development of applied calligraphy skills. Learning Al-Qur'an calligraphy at Dar el-Khat Jember makes it easier for students to learn Al-Qur'an calligraphy, increases mastery of various types of calligraphy, preserves the art of calligraphy, and stimulates the development of competent human resources in maintaining the art of calligraphy and Islamic culture.

A Critical Analysis of Shah Waliullah Dehlawi’s Sufi Influences in the Indian Subcontinent

This article examines the pivotal role of Shah Waliullah Dehlawi (1703-1762) in the revival of Islam in the Indian subcontinent through Sufism following the decline of the Mughal Empire. Shah Waliullah, a Sufi affiliated with the Naqshbandi Order, also distinguished himself as an Ash'ari theologian and a Hanafi jurist. Shah Waliullah's distinctive interpretation, which underscores the significance of the Quran and the Sunnah in Islamic sciences and Sufism, has played an essential role in reforming Islamic thought in the region from theoretical and practical perspectives. His works in the fields of fiqh (jurisprudence), theology, and Sufism have profoundly influenced Muslim thought on the Indian subcontinent. Shah Waliullah, a proponent of the idea that Sufism could serve as a powerful tool in the moral and spiritual development of society, not only emphasised the potential risks posed by distorted Sufism but also cautioned against deviating from the path of the Quran and the Sunnah. His understanding of Sufism is based on rejecting any activity beyond the Quran and Sunnah. He made valuable contributions to the Aqidah (Islamic creed) reform, the promotion of hadith scholarship, and the reconciliation of fiqh (jurisprudence) and Sufism. Shah Waliullah also emphasised the importance of Islamic values and culture. In this article, an attempt has been made to offer a perspective for contemporary Muslims striving to reconcile their beliefs with the demands of modern life by analysing the views of Shah Waliullah on the interpretation of Islamic sciences and Sufism.

GERAKAN DAN GAGASAN ISLAM NUSANTARA DI INDONESIA

This article examines changes and developments in the concept of Islamic thought in the archipelago, especially in Indonesia. This study examines Islamic thought throughout Indonesian culture and history. This journal examines the role of intellectuals, literature and religious institutions that have shaped Islamic identity in Indonesia from the beginning of the spread of Islam to the present. In addition, this research emphasizes interactions and conversations between Islam and local culture, which reflects the plurality and tolerance that characterize the Islamic paradigm in the archipelago. This journal provides in-depth insight into the unique contribution and complexity of Islamic thought in constructing intellectual identity in Indonesia by investigating the history of Islamic thought in Indonesia. This article will also explain how liberal Islamic ideas developed in Indonesia, the main points of liberal Islamic thought, and also in this article will explain the challenges of Islam in the current era of globalization in the archipelago.

The Impact of Online Education on the Islamic Values of Female Faculty Members during the Lockdown

This research focuses on the impact of the COVID-19 lockdown-induced online education on the individual value systems within the Saudi value system embedded in Islam and Saudi culture, experienced by the faculty members of the Islamic Studies Department of a Saudi College of Education. The research reviews the pros and cons of online education, individual value systems within the broader Saudi value system, specifications of the Saudi value system and its significance in Islamic studies. The analysis of the study comprises responses from the selected female faculty members of the Saudi College of Education’s Islamic Studies Department through MAXQDA codes and their relevance to the value system of each individual, highlighting reinforced, weakened and disappeared values. The study demonstrates that whereas such phenomena reinforce certain values, they also weaken several others and cause the elimination or emergence of new values. This study also demonstrates that religious, knowledge and behavioural categories of values demonstrate the strengthening, weakening and disappearance of certain values. It shows that the Saudi system of values registers the loss of several values in these three categories, including the emergence of some negative ones. The research points to the inclusion of broader population sampling within the same and different contexts to broaden the scope of the research.

Islamic Religious Education Learning Model in the 21st Century: Systematic Literature Review

Choosing a suitable learning model in Islamic religious education is important in achieving educational goals in the 21st Century. Thus, researchers emphasize two aspects in this study. Firstly, what are the Islamic religious education learning models widely used in the teaching and learning process in the 21st Century? Secondly, what is the urgency of using Islamic Religious Education Learning Models in the 21st Century? A systematic literature review (SLR) was conducted to achieve these objectives, consisting of the selection and PRISMA methodology, which involves systematic planning, identification, feasibility testing, and meta-analysis, including applicable theories of articles from the Crossref and Scopus databases that addressed specific topics (Islamic religious education, Islamic religious education learning, and Islamic religious education learning model). The findings of the analysis indicate that there are nine prevalent learning models utilized by teachers in Islamic religious education: blended learning (BL), problem-based learning (PBL), experiential learning (EL), discovery learning (DL), contextual teaching and learning (CTL), cooperative learning (CL), reflective learning, and electronic learning. This research shows that educators in Islamic religious education can explore and choose learning models appropriate to the teaching material. For example, regarding material on the history of Islamic civilization, teachers can use the discovery learning (DL) method to ensure the Islamic religious education learning process can run optimally according to students' needs.

Maintaining collective memory existence through Gelumpai Manuscripts preservation at the South Sumatra Museum

This research is based on the case of the well-preserved collection of Gelumpai Manuscripts, which is estimated to be centuries old and believed to date back to the year 1300 C. The manuscripts serve as authentic evidence of Islamic civilization in Palembang at that time and can strengthen historical value through the collective memory of the nation. The study aimed to determine the manuscript’s supporting factors and the Gelumpai Manuscript preservation process. The research method used was qualitative with a case study approach. The research object was the Gelumpai Manuscript, which used the Ka Ga Nga script. Data was obtained through interviews, field observations, and related documentation studies. The results showed that several supporting factors for the preservation of this manuscript included adequate humidity, ideal light intensity, and effective protection against pests and pollution. This means that the South Sumatra Museum has implemented the appropriate standard. The museum carried out preservation by coating the manuscripts with white oil and periodically cleaning and checking the collection in the storage room. Furthermore, this museum held conservation support activities such as Museum Goes to School, Museum Goes to Village, and Collaboration Exhibitions, which were held to educate the public about the specialty of the Gelumpai Manuscript. So, the society will work together to maintain the existence of the collective memory contained in the manuscript.

Knowledge of the Milky Way in the Arabic Cultural Region between the 8th and 15th Centuries

We use a comparison of texts by several Arabic authors from the 8.-15. century inorder to explore the role of Milky Way in the early Islamic civilization until the 15thcentury. We refer to texts by Ibn al-Haytham, Ibn Rahiq, Ibn Majid, and al-Marzouqi.First we discuss the description of the Milky Way given by al-Marzouqi in the 21.chapter of his Kitab al-Azminah wa al-Amkinah. Al-Marzouqi also points out how theMilky Way can be used to determine the direction of prayer.Second we discuss Ibn al-Haytham's finding that in comparison with the Moon theMilky Way has no measurable parallax, must belong to the realm of the stars.We compare the situation at Ibn al-Haytham's time to that of the Great Debate in 1920.
 Milky Way: role in early Islamic civilization, astronomical description, Great Debate

İslam Felsefesi Özgün Bir Felsefe midir?

The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy.

Implementing The Arabic Language Curriculum for The Purpose of Studying Fiqh and Hadith in The Language Preparation Department at Imam Shafi'i University, Jember

Current migration often represents a quest for self-betterment and increased religious commitment, mainly accomplished through Arabic language study. This language emphasis stems from the Quran and Sunnah being in Arabic, constituting the core teachings of Islam. Muslims must grasp the foundational elements of Islam, making proficiency in Arabic essential. Learning the language is not merely a duty but a vital prerequisite for understanding and fulfilling the obligations outlined in the Quran and Sunnah, emphasizing the significance of studying Sharia. In a scholarly exploration of motives for learning Arabic, 86% to 98% of respondents were motivated by a desire to learn Islam and gain knowledge of Islamic civilization. This study seeks to outline the application of the Arabic language curriculum specifically designed for studying Fiqh and Hadith within the Language Preparation Department at Imam Shafi'i University in Jember. This study employed a qualitative approach to comprehend the overall experience of the research subject. It utilized descriptive linguistic expressions within a specific natural context, employing diverse scientific methods. The results show that teaching Arabic for specific purposes is segmented into two stages: beginner and advanced. Each stage involves distinct materials and instructional hours. Likewise, there are differences in credit hours between the standard Arabic language program and the specialized program for specific purposes.