Digital technologies are increasingly used to support student-centered instruction under Indonesia’s Merdeka Curriculum, yet quantitative evidence from Islamic Religious Education (IRE) remains limited. This study examined the association between visual-based information technology and IRE learning. A cross-sectional explanatory survey involved 40 participants (33 students and 7 IRE teachers) purposively selected from one public junior secondary school. Two eight-item questionnaires used a four-point Likert scale, and internal consistency was acceptable for visual-based information technology (Cronbach’s ? = 0.799) and IRE learning (? = 0.778). Data were analyzed using descriptive statistics, assumption tests, a two-tailed Pearson correlation with 5,000-sample bias-corrected and accelerated bootstrapping, and simple linear regression. Mean scores were 23.80 (SD = 5.85) for visual-based information technology and 24.15 (SD = 5.66) for IRE learning. Regression residuals were normally distributed (W = 0.959, p = 0.150), and no significant deviation from linearity was detected, F(16, 22) = 1.545, p = 0.170. A strong positive correlation was found, r = 0.861, p < 0.001, BCa 95% CI [0.764, 0.929]. Visual-based information technology significantly predicted IRE learning, B = 0.833, SE = 0.080, ? = 0.861, t = 10.454, p < 0.001, explaining 74.2% of the variance (R² = 0.742). The findings indicate a substantial association, but causal interpretation is limited by the single-school, cross-sectional, self-report design.
Category: Research Article
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A Comparative Study of Al-Farabi’s and Immanuel Kant’s Epistemology on Rationality
Rationality is a central theme uniting Islamic and Western philosophical traditions, although the two proceed from different metaphysical frameworks. This paper aims to comparatively examine the epistemology of Al-Farabi (d. 950 CE), known as the “Second Teacher” after Aristotle, and Immanuel Kant (1724–1804), the founder of critical philosophy, regarding the source and limits of human rationality. A qualitative-descriptive library research method with a philosophical comparative approach was used, drawing on primary translated texts and recent scholarship (Abbaszadeh, 2017; Masykur, 2025; P. Müürsepp et al., 2024). The findings show that Al-Farabi views rationality as a graded faculty of the soul that reaches perfection through emanation from the Active Intellect, situating reason within a hierarchical, metaphysically optimistic cosmos in which philosophy and religion converge on the same truth (Suleimenov, 2019; Zeraoui & Gonzalez Uresti, 2021). Kant, conversely, views rationality as the subject’s own structuring activity, organizing experience through a priori forms and categories while critically confining theoretical reason to the realm of phenomena, leaving the noumenal realm beyond its reach (Anderson, 2022; Katrechko, 2023). Both place reason as the primary source of certainty not derived solely from sense experience, yet differ fundamentally in their metaphysical orientation: Al-Farabi’s emanative-cosmic model versus Kant’s critical-transcendental model. This comparison is expected to enrich contemporary Islamic epistemological discourse in dialogue with modern Western philosophy.
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Guided Inquiry Learning and Students’ Achievement in Islamic Religious Education: A Correlational Study in an Indonesian Islamic Junior High School
Guided Inquiry Learning has been widely recognized as a learner-centered instructional approach that promotes active knowledge construction, critical thinking, and meaningful learning. However, empirical evidence regarding its relationship with students’ academic achievement in Islamic Religious Education (IRE) remains limited, particularly within Indonesian Islamic junior high schools. This study aimed to examine the relationship between Guided Inquiry Learning and students’ examination-based achievement in Islamic Religious Education. A quantitative correlational design was employed involving 43 seventh-grade students at SMP Muhammadiyah 2 Boyolali Program Khusus, Indonesia, selected using total sampling. Data on Guided Inquiry Learning were collected through a 25-item validated and reliable questionnaire, while students’ academic achievement was measured using official Islamic Religious Education examination scores. The data were analyzed using descriptive statistics, assumption testing, Pearson correlation, and simple linear regression. The findings revealed that Guided Inquiry Learning was not significantly associated with students’ examination-based achievement (? = 0.088; t = 0.568; p = 0.573), explaining only 0.8% of the variance in academic achievement (R² = 0.008). These findings suggest that examination scores may not fully capture the broader educational outcomes fostered by Guided Inquiry Learning, such as critical thinking, conceptual understanding, inquiry skills, and reflective learning. The study contributes to the growing literature by extending Guided Inquiry research to the context of Islamic Religious Education through a correlational approach using examination-based academic achievement as the primary outcome measure. Future studies are encouraged to incorporate broader indicators of learning outcomes and more comprehensive analytical models to better understand the educational contributions of Guided Inquiry Learning.
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Waqf as an Instrument of Islamic Governance: Advancing Social Justice, Conflict Resolution, and Sustainable Human Development
Waqf has been among the most stable institutions in Islamic civilization, used in funding diverse services such as education, health care, social assistance, and public services and administration throughout Muslim societies. Despite this rich legacy, scholarship to date has primarily analyzed Waqf from legal, historical, and financial perspectives, with relatively little emphasis on the role of waqf as a form of governance and a tool for achieving sustainable public policy. This article conceptualizes Waqf as a tool for Islamic governance that can be leveraged to advance social justice, support conflict prevention processes, and achieve sustainable human development. Using a qualitative conceptual research design through an integrative review of literature, the study integrates Classical Islamic Political thought, maqasid al-Shariah, Institutional Governance theory, social capital theory, and Sustainable Development discourse into a multidimensional framework of analysis. This yields the Waqf Governance for Sustainable Development (WGSD) Framework. The study demonstrates how ethically governed waqf institutions can operationalize Islamic governance principles into demonstrable outcomes on human development through investments in such areas as education, health care, entrepreneurship, environment conservation, legal services, social security and community mediation. By reframing waqf from a philanthropic endeavor to a governance institution that complements existing states institutions, while addressing issues of social justice, equity, participation and public benefit, the article provides a new dimension to the waqf literature. The study concludes that reforming waqf governance, professionally managing it, leveraging new technologies and integrating waqf policy into broader public policy creates a potent mechanism for inclusive and sustainable development and lasting peace in Muslim societies.
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From Political Philosophy to Peace Architecture: Revitalizing Waqf within Islamic Political Thought for Community Security and Conflict Transformation
In view of the chronic growth of conflicts, community insecurities, political instabilities, forced displacement, and socioeconomic inequalities in most Muslim societies, there has been a growing interest among academia and policymakers on the capabilities of indigenous governance institutions for sustainable peace and inclusive development. Despite the preponderance of state-centered approaches, liberal peace approaches, and humanitarian interventions in current peacebuilding agendas, much less attention has been paid to the constructive role of Islamic endowment (waqf) institutions as sustainable community security mechanisms and conflict resolution tools. Historically, waqf institution served not only as an institution for public charities but as one of the most robust institutions of Islamic political governance, which financially supports the implementation of policies aimed at developing education, health facilities, administration of justice, construction of public amenities, poverty alleviation, and social welfare thus contributing to social harmony and political stability. However, the waqf governance and conflict transformation functions remain understudied by the contemporary scholarship. This paper presents a conceptual framework that recontextualizes the role of waqf in the broader stream of Islamic political philosophy as an adaptive device in constructing lasting peace architecture. It employs a qualitative conceptual research design drawing from Islamic concepts of Siyasah Shar’iyyah, Maqasid al-Shariah, institution governance theory, and conflict transformation theory to explore this question based on a thorough review and synthesis of classical Islamic jurisprudence, modern scholarly works, and international policy documents. It finds out that Waqf has a great potential institutional capacity to address root causes of conflicts in a peaceful manner through equity-based wealth redistribution, social development, social protection, economic empowerment, mediation, and inclusive governance. The study presents a new model namely: Waqf Peace Architecture Framework (WPAF) that integratively links Islamic political philosophy and modern peace building strategy. It argues that reconstituting waqf as a governance institution rather than just as a charitable institution can foster community resilience, address social inequity, promote social trust and build up social capacity that transforms conflicts sustainably. The research ends with proposing recommendations for comprehensive policy reforms, institutional restructuring, and capacity development initiatives including institutional innovations and Waqf 2.0 in order to bring waqf institution into the current global peace architecture.
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Rebuilding Communities through Waqf: Restoring Ethical Values and Social Cohesion in Contemporary Muslim Societies
In the context of present-day challenges in the Muslim world such as erosion of social cohesion, growing moral decay, loss of public confidence, family disruption, disengagement among youth, and widening socio-economic disparities, while much attention has been focused on waqf as an institution to fight poverty, expand education, promote healthcare, and economic empowerment, relatively little work has been done on its function as a civilizational vehicle to reinstate morality and rekindle social bonds. This article, therefore, puts forward an argument for viewing the waqf not as just a pious endowment but as a resilient institutional form that can serve to restore the ethical values and rebuild social solidarity in Muslim communities. Through an extensive library research of classical literature on Islamic history of waqf, and its contemporary research on Maqasid al-Shariah, social capital, community building, etc, this study establishes that waqf has throughout Islamic history been utilized to enhance education, strengthen families, build trust among the general public, reinforce a sense of citizenship, preserve the environment, strengthen collective identity, etc, beyond mere economic well-being. The article then outlines a Value-Centred Waqf Framework to position waqf as a multi-dimensional tool for reinculcating values, rekindling social ties, enhancing public service, and contributing to sustainable development of Muslim communities. Ultimately, this article concludes that a regeneration of waqf by its higher objectives in the Shariah provides a viable practical approach for strengthening Muslim communities from the bottom-up so they can better navigate the social challenges they face in the current global era.
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From Welfare to Human Flourishing: Maqasid al-Shariah as the Nexus of Islamic Social Finance, Da’wah, and Sustainable Development
In recent years, there has been increased interest in the fields of Islamic Social Finance (ISF) and Sustainable Development. However, these fields have been considered separately, lacking an integrated approach that emphasizes the role of Da’wah as a tool for transformative change for the ethical and social betterment of society. Such fragmentation ignores the broader perspective of Maqasid al-Shariah which aspires not only for material progress, but also for the moral, social and complete human flourishing (falah). This article aims to utilize the Maqasid al-Shariah framework as the normative and strategic tool which integrates Islamic Social Finance, Da’wah, and Sustainable Development as a unified model for development. Adopting a qualitative doctrinal methodology utilizing thematic analysis of the Qur’an, Sunnah, classic juristic and contemporary literatures, this study analyzes how zakah, waqf, sadaqah, qard al-hasan, Da’wah institutions and sustainable development practices play complementary roles in achieving Maqasid al-Shariah. This study argued that Islamic Social Finance should not be understood merely as poverty alleviation but rather as a catalyst for change which works alongside Da’wah as interconnected mechanisms for enhancing human dignity, social justice, ethical reform and social well-being for human beings and the protection of the environment for future generation. The Maqasid-based conceptual framework of Islamic development is presented for policy makers to govern and manage institution towards preserving and protecting: the religion, the life, the intellect, the lineage, the wealth, the dignity, the justice, and the environment. The paper conclude that an integration of ethical transformation and Islamic social Finance under the canopy of the Maqasid al-Shariah, would represent a more holistic approach to sustainable development than models solely focused on economic progress, and thus contributing to the ongoing debate on the Islamic development theory and practice.
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Digital Waqf and the Future of Islamic Finance: Building Smart Endowment Ecosystems for the Digital Economy
The growing importance of digital technologies is revolutionising not only financial systems but also philanthropy and socio-economic development, all over the world. In response to this, technologies like AI, blockchain, FinTech, big data and smart contracts are altering financial resource mobilisation, management and distribution processes. Islamic finance and digital innovations has to embraced several digital technologies. This paper explores how digitisation can re-energise the institution of waqf and enhance its role to be one of the main pillars of the future Islamic financial system. The paper also conceptualises the Smart Digital Waqf Ecosystem (SDWE) to bridge Islamic philanthropy and contemporary technologies in order to improve the governance, transparency, efficiency, accountability and ultimately impact of waqf on social and economic well-being in the digitalised world. This qualitative research paper is documentary in nature and will draw on a range of primary Islamic classical jurisprudential sources as well as contemporary literatures regarding waqf, Islamic finance, digitisation and digital transformation, FinTech and blockchain and the sustainability concerns and development aims. Analytical and conceptual methodology approach is followed in order to synthesise current knowledge and formulate a framework in respect of digital waqf governance. The research suggests that digitisation offers unparalleled potential for broadening the engagement of waqf beyond the provision of essential services, such as funding education, healthcare, scientific research, and adequate housing. It is argued that blockchain could fortify transparency, trust and efficiency, given the immutability and transparency for transactions, thereby facilitating more efficient cross-border and intra-organisation donations. AI and big data could also potentially be adopted to better tailor waqf endowments to impact investment opportunities, enhance the effectiveness of investment allocation, assess risk and evaluate socio-economic impacts more effectively. The article therefore proposes the concept of the Smart Digital Waqf Ecosystem (SDWE), which conceptually links waqf institutions with Islamic financial institutions, FinTech providers, policy makers, regulators, researchers, entrepreneurs, academics and beneficiaries, to optimise performance, ensure governance and transparency and promote sustainable and inclusive social and economic outcomes.
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The Integration of The Two-Dimensional Pancasila and The Transcendental Values of The Qur’an as A Philosophical Roadmap Towards Golden Indonesia 2045
This research is motivated by the realisation that Indonesia is currently navigating a crucial phase on the path to ‘Golden Indonesia 2045’, a pivotal moment that demands not only material progress but also the strengthening of the nation’s ideology, morality and spirituality. Pancasila, as the philosophical foundation of the state, faces serious challenges in practice, where its values are often reduced to mere formal symbols lacking any real transformative power. In this context, the two-dimensional integration of Pancasila with the transcendental values of the Qur’an is viewed as urgent, serving as a philosophical roadmap to guide national development that is just, civilised, and dignified. Qur’anic values such as tawhid, justice, brotherhood, consultation, and trustworthiness provide an ethical-spiritual foundation that is in harmony with the principles of Pancasila, whilst also serving as a pillar in responding to the challenges of globalisation, technological disruption, and moral crisis. The research method employed is qualitative, utilising a library research approach, through the examination of primary and secondary literature comprising the Qur’an and relevant academic studies. Research findings indicate that the integration of the two-dimensional principles of Pancasila and the transcendental values of the Qur’an can strengthen national practice, making Pancasila not merely a political consensus, but also a robust ethical and spiritual guide. This philosophical roadmap guides national development towards Golden Indonesia 2045 so that it is not solely oriented towards economic growth, but also towards the formation of outstanding, just, principled, religious, and globally competitive Indonesian citizens.
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The Integration of The Two-Dimensional Pancasila and The Transcendental Values of The Qur’an as A Philosophical Roadmap Towards Golden Indonesia 2045
This research is motivated by the realisation that Indonesia is currently navigating a crucial phase on the path to ‘Golden Indonesia 2045’, a pivotal moment that demands not only material progress but also the strengthening of the nation’s ideology, morality and spirituality. Pancasila, as the philosophical foundation of the state, faces serious challenges in practice, where its values are often reduced to mere formal symbols lacking any real transformative power. In this context, the two-dimensional integration of Pancasila with the transcendental values of the Qur’an is viewed as urgent, serving as a philosophical roadmap to guide national development that is just, civilised, and dignified. Qur’anic values such as tawhid, justice, brotherhood, consultation, and trustworthiness provide an ethical-spiritual foundation that is in harmony with the principles of Pancasila, whilst also serving as a pillar in responding to the challenges of globalisation, technological disruption, and moral crisis. The research method employed is qualitative, utilising a library research approach, through the examination of primary and secondary literature comprising the Qur’an and relevant academic studies. Research findings indicate that the integration of the two-dimensional principles of Pancasila and the transcendental values of the Qur’an can strengthen national practice, making Pancasila not merely a political consensus, but also a robust ethical and spiritual guide. This philosophical roadmap guides national development towards Golden Indonesia 2045 so that it is not solely oriented towards economic growth, but also towards the formation of outstanding, just, principled, religious, and globally competitive Indonesian citizens.
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The Tradition of Ma Anta Do’a in the Celebration of the Prophet Muhammad’s Birthday from the Perspective of Islamic Law Sociology in Ganggo Hilia Village, Bonjol District
The Ma Anta Do’a tradition is a local form of celebration of the Prophet’s Birthday (Mawlid al-Nabi) practiced by the Muslim community in Ganggo Hilia Village, Bonjol District, Pasaman Regency. This tradition involves each family’s obligation to bring a jamba (food dish) to the mosque and the restriction of women’s entry after the procession. This study aims to analyze the implementation of this tradition from the perspective of the sociology of Islamic law. The study used a qualitative approach with field research, while data were collected through observation, interviews, and documentation. The results indicate that this tradition serves as a means of strengthening social solidarity, preserving local culture, and expressing love for the Prophet Muhammad (peace be upon him). However, several practices within this tradition raise normative issues, particularly regarding the obligation to bring a jamba and the restriction of women from entering the mosque. From the perspective of Receptie Exit, customary practices must remain in line with Islamic law. Within the concept of ‘urf, the obligation to bring a jamba can be categorized as ‘urf sahih as long as it does not burden the community, while restricting women from entering the mosque has the potential to be ‘urf fasid’ because it contradicts the principle of justice in Islam. This research emphasizes the importance of reconstructing religious traditions while maintaining harmony between local culture and Islamic legal values.
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The Tradition of Ma Anta Do’a in the Celebration of the Prophet Muhammad’s Birthday from the Perspective of Islamic Law Sociology in Ganggo Hilia Village, Bonjol District
The Ma Anta Do’a tradition is a local form of celebration of the Prophet’s Birthday (Mawlid al-Nabi) practiced by the Muslim community in Ganggo Hilia Village, Bonjol District, Pasaman Regency. This tradition involves each family’s obligation to bring a jamba (food dish) to the mosque and the restriction of women’s entry after the procession. This study aims to analyze the implementation of this tradition from the perspective of the sociology of Islamic law. The study used a qualitative approach with field research, while data were collected through observation, interviews, and documentation. The results indicate that this tradition serves as a means of strengthening social solidarity, preserving local culture, and expressing love for the Prophet Muhammad (peace be upon him). However, several practices within this tradition raise normative issues, particularly regarding the obligation to bring a jamba and the restriction of women from entering the mosque. From the perspective of Receptie Exit, customary practices must remain in line with Islamic law. Within the concept of ‘urf, the obligation to bring a jamba can be categorized as ‘urf sahih as long as it does not burden the community, while restricting women from entering the mosque has the potential to be ‘urf fasid’ because it contradicts the principle of justice in Islam. This research emphasizes the importance of reconstructing religious traditions while maintaining harmony between local culture and Islamic legal values.