Karimiyah: Journal of Islamic Literature and Muslim Society
Karimiyah: Journal of Islamic Literature and Muslim Society is open access, peer-reviewed journal dedicated to publishing original research papers on islamic studies. The journal accepts rigorous empirical or theoretical research papers using any methodologies or approaches relevant to the Karimiyah: Journal of Islamic Literature and Muslim Society is open access, peer-reviewed journal dedicated to publishing original research papers on islamic studies. The journal accepts rigorous empirical or theoretical research papers using any methodologies or approaches relevant to the Islamic education, Islamic economics, Al-Qur'an and Hadith Studies, Fiqh (Islamic Jurisprudence), Islamic History and Civilization, Psychology Islamic, Islamic Creed and Philosophy, Cross-cultural Studies.
This journal adhere to the best practice and high publishing standards and comply with the following conditions: Provides immediate open access to its content on the principle that making research freely available to the public supports a greater global exchange of knowledge; Allows the author to hold the copyright and to retain publishing right without restrictions; Deposits content with a long term digital preservation or archiving program; Uses DOIs as permanent identifiers; Embeds machine-readable CC licensing information in articles; Allows generous reuse and mixing of content, in accordance with CC BY-SA 4.0 license; Can provide article level metadata for any indexers and aggregators
POPULAR ISLAMIC CULTURE ON SOCIAL MEDIA: THE REPRESENTATION OF DA'WAH AMONG GENERATION Z MUSLIMS
The rapid growth of social media has significantly transformed Islamic religious communication, especially among Generation Z, the first fully digital-native generation. This study explores how popular Islamic culture is represented and disseminated through social media platforms, focusing on the forms of da'wah consumed and produced by Muslim youth. It examines the communication strategies, digital formats, and cultural dynamics that shape contemporary Islamic messages in online spaces. Using a systematic literature review approach, the study analyzes 20 peer-reviewed empirical articles published between 2021 and 2025 from contexts such as Indonesia, Malaysia, Qatar, and the wider global Muslim community. The analysis is grounded in theories of digital Islam, da'wah communication, popular culture, and sociology of religion. The findings identify four major trends: dawahtainment, which combines Islamic messages with entertainment; the democratization of religious authority through social media influencers; the use of viral aesthetics, humor, and digital trends in conveying Islamic values; and the emergence of moderate Islamic narratives as responses to online radicalism. Generation Z actively negotiates between religious authenticity and entertainment, using digital Islamic content for identity formation, spiritual growth, and social belonging. The study concludes that popular Islamic culture on social media represents an adaptive and dynamic form of da'wah suited to the digital environment of Generation Z.
Copyright (c) 2026 Khaled Ibrahim Al-Rashidi, Edy Kisyanto, M. Arifin (Author) https://creativecommons.org/licenses/by-sa/4.0
THE TRANSFORMATION OF RELIGIOUS AUTHORITY AMONG MUSLIMS AMID DIGITAL TECHNOLOGICAL DEVELOPMENT: A SYSTEMATIC REVIEW
The emergence of digital technology has profoundly reconfigured the landscape of Islamic religious authority, dismantling centuries-old institutional hierarchies and enabling new actors to claim epistemic legitimacy outside traditional scholarly networks. This study presents a systematic review of peer-reviewed literature published between 2021 and 2024 to examine the nature, scope, and implications of this transformation. Drawing on 40 empirical and theoretical publications sourced from SCOPUS-indexed and peer-reviewed journals, the review identifies six major thematic clusters: (1) the fragmentation of traditional religious authority structures; (2) the rise of digital da'wah and online fatwa issuance; (3) shifting patterns of youth and millennial religiosity in digital environments; (4) the role of social media algorithms in mediating Islamic discourse; (5) institutional adaptation by established Islamic bodies; and (6) emergent trust crises linked to anonymity and misinformation online. The review reveals that digitalization functions simultaneously as a democratizing and destabilizing force expanding access to Islamic knowledge while eroding established verification mechanisms that historically guaranteed scholarly integrity. Findings indicate that while traditional ulama retain symbolic authority, the criteria by which Muslims assess religious credibility have shifted toward aesthetic, relational, and algorithmic dimensions. The study contributes a conceptual typology of digital religious authority and calls for interdisciplinary frameworks that bridge Islamic jurisprudence, media studies, and sociology of religion to address the governance challenges posed by unregulated online Islamic discourse.
Copyright (c) 2026 https://creativecommons.org/licenses/by-sa/4.0
THE INTEGRATION OF WAHDATUL 'ULUM VALUES IN THE SOCIO-RELIGIOUS LIFE OF INDONESIAN MUSLIMS
This study examines the integration of Wahdatul 'Ulum values the unity of knowledge paradigm developed at UIN Sumatera Utara into the socio-religious life of Indonesian Muslims. Employing a qualitative approach grounded in social-religious hermeneutics, the research draws on participatory observation, in-depth interviews, and documentary analysis to reveal how integrative epistemological values are interpreted, negotiated, and embodied across diverse domains of Muslim practice. The study identifies seven principal manifestations of Wahdatul 'Ulum in Indonesian Muslim life: integrative Islamic higher education, tawhid-based Arabic language learning, Islamic communication and broadcasting, value-based leadership, Islamic healthy lifestyle promotion, halal supply chain management, and the religious moderation discourse. Findings demonstrate that the knowledge dichotomy inherited from the Dutch colonial era produced a dual epistemological crisis that Wahdatul 'Ulum systematically addresses through tawhidic ontology, positioning revelation and reason as complementary rather than hierarchical. The paradigm exhibits a deep epistemological convergence with the national wasatiyyah agenda, functioning as an epistemological vaccine against radicalism by cultivating holistic, multi-perspective critical thinking among students and communities. Islamic organizations particularly Nahdlatul Ulama and Muhammadiyah alongside pesantren and digital da'wah platforms serve as key agents amplifying the paradigm's reach beyond formal educational settings. Implementation challenges include the absence of operationally robust integration methodology, institutional resistance, resource constraints, and inadequate evaluation instruments. The study concludes that Wahdatul 'Ulum constitutes a strategic intellectual asset for Indonesia's religious moderation agenda and recommends comprehensive policy integration across education, the halal industry, and interfaith governance as a basis for future research and reform.
TIKTOK AND INSTAGRAM AS CONTEMPORARY MEDIA FOR ISLAMIC DA'WAH
The rapid proliferation of social media platforms, particularly TikTok and Instagram, has fundamentally redefined the landscape of Islamic da'wah in the contemporary digital era. This study examines how Muslim preachers (da'i) strategically harness the affordances of these two platforms to disseminate Islamic teachings, cultivate religious communities, and adapt traditional preaching methods to algorithmically governed digital environments. Employing a systematic literature review methodology, this article synthesises findings from a corpus of recent empirical studies published between 2019 and 2025, with particular attention to works examining the Indonesian, Malaysian, Kazakhstani, Nigerian, and Bangladeshi contexts. The analysis reveals that TikTok's short-form video format and recommendation algorithm have created unprecedented opportunities for viral religious content, while Instagram's visual storytelling tools including Stories, Reels, and IGTV support a more sustained engagement with Islamic values and aesthetics. Both platforms, however, simultaneously introduce profound challenges: the commodification of religious authority, the risk of doctrinal distortion under the pressure of algorithmic optimisation, ethical tensions surrounding entertainment-oriented content, and the contested fragmentation of traditional scholarly legitimacy. This article further identifies key thematic trends including the emergence of digital da'i influencers, the construction of participatory Islamic communities online, the role of platforms in shaping moderate Islamic discourse for Generation Z, and the gendered dimensions of digital preaching. The study concludes that effective and ethically grounded digital da'wah requires a deliberate integration of Islamic communicative ethics with platform-specific content strategies, and that future research must more rigorously interrogate the algorithmic mediation of religious knowledge in Muslim-majority societies.
ISLAMIC LITERACY AND THE DEVELOPMENT OF SOCIAL AWARENESS AMONG URBAN MUSLIMS IN THE ERA OF GLOBALIZATION
This study examines the relationship between Islamic literacy and social awareness among urban Muslim communities in the context of accelerating globalization, with particular attention to Indonesia as the world’s largest Muslim-majority nation. Employing a Systematic Literature Review (SLR) guided by PRISMA protocol, the study systematically screened 312 scholarly publications retrieved from Scopus, Web of Science, Google Scholar, ERIC, DOAJ, and SINTA databases, covering the period 2018–2024. Following a rigorous three-stage selection procedure, 87 studies met the inclusion criteria and were subsequently analyzed through a narrative-thematic synthesis approach. The findings reveal that Islamic literacy is inherently multidimensional, encompassing four analytically distinct yet interrelated dimensions: textual-classical, critical-interreligious, digital-media, and social-civic. These dimensions operate synergistically through four principal mechanisms: the formation of scripture-grounded ethical character, the cultivation of critical capacity for social resilience, the reinforcement of communal identity as a driver of prosocial action, and the development of cross-cultural competence. The evidence strongly indicates that when Islamic literacy is developed in an integrative manner, it functions simultaneously as a protective and constructive force reducing individual susceptibility to disinformation and extremist recruitment, nurturing inclusive and moderate religious identity, and strengthening ethically-grounded civic participation. Mosque-based literacy programs, institutionalized digital literacy initiatives, and formal Islamic educational institutions each play vital roles in producing Muslim communities capable of robust and socially responsible engagement with contemporary challenges. The study concludes that rather than rendering Islamic literacy obsolete, the era of globalization intensifies its urgency as a foundational resource for social consciousness.
THE HIJRAH PHENOMENON AS A SOCIAL IDENTITY AMONG MUSLIM MILLENNIALS IN INDONESIA
The hijrah phenomenon a contemporary Islamic revivalist movement signifying a personal and communal turn toward more devout Muslim practice has emerged as one of the most salient socioreligious dynamics shaping the identity landscape of Indonesian Muslim millennials in the post-Suharto era. This article examines how hijrah functions not merely as a spiritual transformation but as a complex social identity marker that intersects with digital media consumption, peer-group dynamics, market forces, and broader socio-political configurations in contemporary Indonesia. Drawing on an integrative review of empirical studies published between 2019 and , this article synthesises findings from multiple urban and semi-urban contexts across the archipelago, including Jakarta, Bandung, Yogyakarta, Medan, Aceh, and Lombok. Theoretically anchored in Social Identity Theory (Tajfel & Turner), the sociology of religion (Giddens’ reflexive modernity), and the concept of “popular piety,” the article argues that hijrah constitutes a multi-layered identity project in which millennials negotiate selfhood between religious authenticity, digital performativity, and consumer culture. The article further explores how Islamic influencers, da’wah communities, and social media ecosystems serve as key agents in the production and circulation of hijrah as a social identity. It concludes by reflecting on the tensions inherent in the commercialisation of hijrah, the risk of superficial religiosity, and the potential of the movement to serve as a vehicle for genuine moral and civic transformation.
ISLAMIC LIFESTYLE APPLICATIONS AND THE FULFILLMENT OF SPIRITUAL NEEDS AMONG MODERN MUSLIMS: A PHENOMENOLOGICAL RESEARCH
The proliferation of Islamic lifestyle applications has fundamentally transformed the spiritual landscape of contemporary Muslim communities. This phenomenological study investigates how modern Muslims experience and derive spiritual meaning from Islamic mobile applications, with particular emphasis on the fulfillment of multidimensional spiritual needs. Employing an interpretive phenomenological analysis (IPA) framework, this research engaged twelve purposively selected participants from diverse socioeconomic and educational backgrounds in Indonesia. Data were collected through in-depth semi-structured interviews, digital diary recordings, and direct application observation sessions conducted between January and August 2024. Four primary phenomenological themes emerged: (1) the re-ritualization of daily worship through digital mediation; (2) the construction and negotiation of Islamic identity in digital spaces; (3) the democratization of religious authority and knowledge access; and (4) the tension between authentic spirituality and technological superficiality. Findings reveal that Islamic applications effectively fulfill pragmatic-ritual, intellectual-educational, and communal-social spiritual needs, yet simultaneously engender nuanced challenges related to depth of spiritual experience, authenticity of religious practice, and over-reliance on technological mediation. This study contributes an original phenomenological perspective to the growing discourse on digital Islam and technology-mediated religious experience, offering significant implications for application developers, religious educators, and policymakers in Muslim-majority societies.
Copyright (c) 2025 https://creativecommons.org/licenses/by-sa/4.0
TRENDS AND DEVELOPMENT OF ISLAMIC DA’WAH RESEARCH IN DIGITAL MEDIA: A BIBLIOMETRIC ANALYSIS (2016–2023)
The rapid digitalization of communication channels has fundamentally reshaped the landscape of Islamic da’wah, transforming how Islamic teachings are disseminated, received, and negotiated in the contemporary world. This study presents a comprehensive bibliometric analysis of scholarly literature on Islamic da’wah research in digital media published between 2016 and 2023. Drawing on 152 peer-reviewed articles retrieved from Scopus, Web of Science, and Google Scholar databases, this study employs VOSviewer and Bibliometrix R-package to map intellectual structures, publication trends, keyword co-occurrences, and collaborative networks within this emerging field. Findings reveal a remarkable 1,075% increase in annual publication output over the study period, with accelerated growth particularly evident from 2020 onward—coinciding with global pandemic-induced digital migration. Six principal thematic clusters were identified: (1) platform-specific da’wah practices (YouTube, Instagram, TikTok); (2) digital religious authority and identity construction; (3) da’wah communication strategies; (4) Islamic education and digital literacy; (5) ethics, religious moderation, and social inclusion; and (6) bibliometric and scientometric meta-analyses of the da’wah field. Indonesia emerges as the dominant contributor, accounting for 61.2% of all publications, followed by Malaysia and Saudi Arabia. The analysis further identifies critical research gaps, including underexplored topics such as artificial intelligence-mediated da’wah, algorithmic influence on Islamic narrative formation, and cross-cultural reception studies. This study offers a robust intellectual map of the field and provides evidence-based direction for future scholars, policymakers, and Islamic communication practitioners.
DIGITAL FRAGMENTATION OF FAITH: POLARIZATION OF ISLAMIC UNDERSTANDING IN DIGITAL SPACES AND ITS SOCIETAL IMPLICATIONS FOR MUSLIM COMMUNITIES
The rapid expansion of digital platforms has fundamentally restructured the landscape of Islamic religious discourse, generating conditions in which polarized interpretive communities emerge and consolidate among Muslim populations across the globe. This study investigates the mechanisms through which digital media environments catalyze the fragmentation of Islamic understanding and systematically examines the downstream social consequences for Muslim communities. Employing a systematic literature review methodology with thematic synthesis, we analyzed 48 peer-reviewed studies published between 2018 and 2025, with concentrated attention on scholarship produced between 2021 and 2023. Four principal mechanisms through which digital spaces produce interpretive polarization were identified: (1) algorithmic filtering that generates ideological echo chambers, (2) the unchecked democratization of religious authority enabling unverified interpretive claims to circulate widely, (3) the commodification of Islamic discourse for platform-driven audience engagement, and (4) the progressive erosion of traditional scholarly networks that historically moderated interpretive diversity. These mechanisms produce measurable social consequences, including deepened intracommunal tension, heightened identity-based conflict, the weakening of social cohesion, and the political instrumentalization of religious identity most acutely affecting younger Muslims. Against these tendencies, the study also identifies substantive countervailing forces: cyber-Islamic moderation movements, digital religious literacy initiatives, and organizationally grounded da'wah strategies that demonstrate the viability of constructive digital religious engagement. The theoretical contribution is the concept of "digital religious stratification," which models the structural interplay between platform architecture and Islamic interpretive diversity. These findings carry significant implications for religious educators, policymakers, platform developers, and Muslim civil society organizations committed to cultivating healthier conditions for religious discourse in increasingly digitalized public spheres.
ISLAMIC DA‘WAH AND LOCAL WISDOM AS A STRATEGY FOR SOCIAL HARMONY IN MUSLIM COMMUNITIES: A QUALITATIVE PHENOMENOLOGICAL STUDY IN INDONESIA
This study investigates the strategic role of Islamic da‘wah integrated with local wisdom in fostering social harmony within Muslim communities across diverse regions of Indonesia. In an era marked by rising religious polarization, digital misinformation, and socio-cultural fragmentation, the integration of Islamic communicative traditions with indigenous values offers a sustainable and contextually grounded approach to communal peace-building. Employing a qualitative phenomenological design, data were gathered from 42 participants across five Indonesian provinces through in-depth interviews, participant observation, and documentary analysis over a 12-month period (January–December 2023). Thematic analysis guided by the framework of Moustakas (1994) was used to interpret participants’ lived experiences. The findings reveal four interconnected themes: (1) the organic embedding of local values such as gotong royong (collective cooperation), musyawarah (deliberative consensus), and tepo seliro (mutual empathy) into da‘wah discourses; (2) the pivotal role of ulama (religious scholars) and mosque institutions as socially trusted mediators; (3) culturally adaptive da‘wah as a preventive mechanism against religious extremism; and (4) significant intergenerational and digital challenges confronting contemporary practitioners. This study demonstrates that local wisdom-based da‘wah is not merely a rhetorical adaptation but a structural strategy for building inclusive, moderate, and harmonious Muslim communities. The findings carry theoretical implications for Islamic communication theory, sociology of religion, and multicultural education, while offering practical recommendations for religious institutions and policy makers.
TRANSFORMATION OF CHARACTER EDUCATION THROUGH DIGITAL TECHNOLOGY-BASED ISLAMIC RELIGIOUS EDUCATION
This study examines innovations in Digital Technology-based Islamic Religious Education (PAI) learning with particular emphasis on Google Classroom as an instrumental vehicle for transforming students' character education. Amid the accelerating digitalization of education in the post-pandemic era, Islamic educational institutions face mounting pressure to respond creatively and adaptively to ongoing transformation without relinquishing their foundational moral and spiritual mission. Grounded in Paulo Freire's critical pedagogy as articulated in Pedagogy of the Oppressed and informed by contemporary principles of digital learning design, this study employs a sequential explanatory mixed-methods approach that integrates a quantitative survey (n = 320) with in-depth qualitative interviews conducted across eight Islamic secondary schools in Java. The study systematically maps the effectiveness of Google Classroom-based Islamic Religious Education in forming students' religious character, digital integrity, and academic responsibility. Findings reveal statistically significant improvements across three key character dimensions: religious character increased by 38.4%, digital integrity by 45.2%, and academic responsibility by 41.7% following one full semester of integrated Digital-PAI model implementation. On the basis of these convergent empirical findings, this study formulates the TAPAK Model (Transformasi Aktif PAI berbasis Karakter / Active Transformation of Character-Based Islamic Education) as a validated implementation framework broadly adoptable by Islamic educational institutions navigating the challenge of meaningful digital transformation.
Copyright (c) 2026 Muhammmad Aziz, Tatang Aulia Rahman, Azman Ab Rahman (Author) https://creativecommons.org/licenses/by-sa/4.0
HUMANISTIC ISLAMIC EDUCATION AS A RESPONSE TO THE MORAL CRISIS AND PSYCHOLOGICAL DISORDERS OF ADOLESCENTS IN THE SOCIETY 5.0 ERA
The Society 5.0 era presents multidimensional challenges for the moral and psychological development of Indonesian Muslim adolescents, marked by accelerating digital addiction, the erosion of ethical values, and a surge in psychological disorders including anxiety and depression. This study aims to examine and develop the concept of Humanistic Islamic Education as a systematic and epistemologically grounded response to this crisis, drawing primarily on the thought of Syed Muhammad Naquib al-Attas concerning the Islamization of knowledge and the concept of taʼdib. Employing library research methodology with a critical-integrative analysis approach, this study examines the philosophical foundations of al-Attas’s educational thought, situates it within the contemporary Society 5.0 context, and develops a five-pillar operational model of Humanistic Islamic Education. The results demonstrate that Humanistic Islamic Education, anchored in the concepts of tauhid-as-episteme, taʼdib-as-methodology, insan kamil-as-telos, fitrah-as-point-of-departure, and tawazun-as-principle, constitutes a holistic pedagogical system capable of forming an integrated self-identity, cultivating psychological resilience, and providing a robust ethical foundation for adolescents navigating digital disruption. This model integrates spiritual (ruh), intellectual (ʻaql), and emotional (qalb) dimensions in a unified pedagogical framework, positioning itself as a substantive antithesis to the secular reductionism that dominates global education systems.
THE INFLUENCE OF SOCIAL MEDIA-BASED ISLAMIC RELIGIOUS EDUCATION ON CHARACTER FORMATION AND MENTAL HEALTH OF UNIVERSITY STUDENTS
The proliferation of social media platforms particularly Instagram and TikTok among Indonesian university students has created both extraordinary pedagogical opportunities and complex psychological risks for Islamic Religious Education (Pendidikan Agama Islam, PAI). Objectives: This study examined (i) the influence of social media-based PAI learning on character formation; (ii) its influence on student mental health; (iii) differential effectiveness of Instagram versus TikTok; and (iv) a recommended integration model. A mixed-methods sequential explanatory design was employed with 320 valid respondents drawn from four State Islamic Universities (UIN) in Indonesia via stratified random sampling. Quantitative data were analysed using Structural Equation Modelling (SEM-AMOS 24.0) and MANOVA; qualitative data from 24 purposively selected informants were processed through Braun & Clarke thematic analysis and NVivo 12. Social media-based PAI learning significantly predicted character formation (β = 0.672, p < .001) and mental health (β = 0.543, p < .001). A curvilinear effect on mental health emerged: moderate use (2–4 hours/day) was beneficial, whereas heavy use (> 5 hours/day) was detrimental (β = −0.421, p < .001). Instagram showed greater efficacy for religious and social character dimensions; TikTok excelled for moral and intellectual character. The combined-platform group achieved the highest scores on both outcomes. Character formation partially mediated the PSML–mental health relationship (indirect effect = 0.287, 95% CI [0.193, 0.389]). Social media can serve as a powerful pedagogical medium for PAI when structured through the proposed PEACE (Pedagogical, Ethical, Authentic, Creative, Evaluative) model. Institutional policies must integrate Islamic digital literacy into PAI curricula and support faculty professional development.
THE INTERNALIZATION OF ISLAMIC MORAL VALUES IN COUNTERING THE DIGITAL GENERATION'S ETHICAL CRISIS: An Integrative Study of Al-Ghazali and Franz Rosenthal's Thought
This study investigates strategies for internalizing Islamic moral values as a systematic response to the ethical crisis confronting the digital generation. The proliferation of digital technology has engendered dual consequences: the democratization of knowledge access and the concurrent erosion of moral foundations rooted in Islamic tradition. Employing a qualitative-descriptive approach grounded in critical library research (library research), the study analyzes the ethical thought of Franz Rosenthal as articulated in The Muslim Concept of Freedom (1960) and al-Ghazali's Bidayatul Hidayah (eleventh century, Indonesian edition 2019) as primary theoretical frameworks, triangulated with peer-reviewed empirical literature published between 2018 and 2023. Forty-seven articles meeting rigorous inclusion criteria were subjected to systematic content analysis. Findings reveal that the digital ethics crisis manifests across four interconnected dimensions: moral identity disorientation, online disinhibition, moral consumerism, and attention fragmentation. In response, the study identifies three evidence-based internalization strategies: (1) ta'wid digital systematic ethical habituation aligned with al-Ghazali's methodology of repetitive virtuous practice; (2) uswah hasanah reconstructed role-modeling adapted to the influencer-driven digital ecosystem; and (3) tarbiyah ruhiyah integration of spiritual formation into digital educational curricula. These strategies are synthesized into the Integrative Islamic Moral Internalization Model (MIINMI), a three-layered framework encompassing cognitive-theological, affective-spiritual, and behavioral-habitual dimensions. The study concludes that universal Islamic values amanah, 'adl, ihsan, and tawadu' constitute contextually relevant and empirically supported antidotes to moral degradation in the digital era, offering a transcendent normative grounding that secular character education models lack.
TRANSFORMING CHARACTER EDUCATION THROUGH DIGITAL TECHNOLOGY-BASED ISLAMIC RELIGIOUS EDUCATION: AN EMPIRICAL INVESTIGATION AND THE TAPAK MODEL
The integration of digital technology into Islamic Religious Education (PAI) represents one of the most consequential pedagogical challenges facing Muslim educational institutions in the twenty-first century. This study empirically investigates the effectiveness of Google Classroom-mediated PAI instruction in transforming the character formation of students at Islamic secondary schools in Java, Indonesia. Grounded in Paulo Freire's critical pedagogy (1970) and Thomas Lickona's three-dimensional character framework (1991, 2004), the study employs a sequential explanatory mixed-methods design. Quantitative data were collected from 320 students across eight schools using the Character Formation Index (CFI), a 45-item validated instrument measuring religious character, digital integrity, and academic responsibility, before and after a 16-week implementation cycle. Qualitative depth was provided through semi-structured interviews with 48 students and 16 PAI teachers. Results revealed statistically significant and educationally substantial improvements across all three character dimensions: religious character increased by 38.6% (Cohen's d = 2.38), digital integrity by 45.4% (d = 2.01), and academic responsibility by 41.7% (d = 1.88). Crucially, pedagogical pattern—particularly the degree of dialogic-transformative use of the platform—emerged as a stronger predictor of character gain than school location or infrastructure quality. These findings ground the formulation of the TAPAK Model (Transformasi Aktif PAI berbasis Karakter / Active Character-Based PAI Transformation), a five-phase instructional framework that systematically operationalises Freirean praxis within Islamic pedagogical tradition. Implications for teacher professional development, curriculum reform, and equitable digital education policy are discussed.
THE RELATIONSHIP BETWEEN GADGET ADDICTION AND STUDENTS' MENTAL HEALTH: AN ISLAMIC EDUCATIONAL PERSPECTIVE
This study aims to analyze the relationship between gadget addiction and students' mental health from the perspective of Islamic education. Gadget addiction has become a serious concern among Indonesian students, with demonstrable impacts on multiple dimensions of mental health, including anxiety, depression, sleep disorders, and impaired cognitive functioning. Employing a mixed-methods approach quantitative correlational and qualitative library research the study integrates empirical data analysis (n=284 senior high school students in three major Indonesian cities) with theoretical examination based on Nicholas Carr's The Shallows: What the Internet Is Doing to Our Brains and Islamic educational psychology. Results demonstrate: (1) a significant positive correlation between gadget addiction and anxiety levels (r=0.71, p<0.001) and depression (r=0.64, p<0.001); (2) a negative correlation between gadget addiction and sleep quality (r=-0.68, p<0.001) and academic achievement (r=-0.59, p<0.001); (3) the Islamic perspective identifies gadget addiction as a form of israf (wastefulness) and ghafla (heedlessness), which contradicts the principle of al-'aql (intellect) as a divine trust (amanah) that must be preserved. An intervention model grounded in Islamic Counseling and Guidance (BKI) with a tazkiyatun nafs approach is proposed as a comprehensive solution for addressing gadget addiction among Muslim students.
THE RELATIONSHIP BETWEEN GADGET ADDICTION AND STUDENTS' MENTAL HEALTH: AN ISLAMIC EDUCATION PERSPECTIVE
This study aims to analyze the relationship between gadget addiction and students' mental health from the perspective of Islamic education. Gadget addiction has become a serious concern among Indonesian students, with demonstrable impacts on multiple dimensions of mental health including anxiety, depression, sleep disorders, and impaired cognitive functioning. Employing a mixed-methods approach—quantitative correlational and qualitative library research—the study integrates empirical data analysis (n=284 senior high school students in three major Indonesian cities) with theoretical examination grounded in Nicholas Carr's The Shallows: What the Internet Is Doing to Our Brains and Islamic educational psychology. Results demonstrate: (1) a significant positive correlation between gadget addiction and anxiety levels (r=0.71, p<0.001) and depression (r=0.64, p<0.001); (2) gadget addiction shows a negative correlation with sleep quality (r=−0.68, p<0.001) and academic achievement (r=−0.59, p<0.001); (3) the Islamic perspective identifies gadget addiction as a form of israf (wastefulness) and ghafla (heedlessness) that contradicts the principle of al-'aql (intellect) as a divine trust (amanah) that must be preserved. An intervention model grounded in Islamic Counseling and Guidance (BKI) with a tazkiyatun nafs approach is proposed as a comprehensive solution for addressing gadget addiction among Muslim students.
Copyright (c) 2026 Laily Hidayati, Gautam Kumar Jha, Muhammad Hasyim (Author) https://creativecommons.org/licenses/by-sa/4.0
TRANSFORMATION OF ISLAMIC DA'WAH IN THE DIGITAL ERA AND ITS INFLUENCE ON THE RELIGIOUS LITERACY OF MUSLIM MILLENNIALS
The rapid development of digital technology has significantly transformed Islamic da'wah, particularly in the ways religious messages are created, distributed, and consumed. This article examines the transformation of Islamic da'wah in the digital era and its influence on the religious literacy of Muslim millennials, a generation closely connected to digital media. Using a systematic review of empirical and theoretical studies published between 2021 and 2025, the research analyzes how platforms such as YouTube, Instagram, TikTok, and other social media channels have reshaped traditional models of Islamic preaching, religious authority, and communal learning. The findings reveal that digital da'wah has expanded access to Islamic knowledge and increased millennials’ engagement with religious content, contributing positively to religious awareness and worship practices. However, the study also identifies several challenges, including the spread of superficial interpretations, ideological fragmentation, and exposure to radical or decontextualized teachings. The abundance of competing online religious narratives may also create confusion among users in understanding authentic Islamic teachings. The article concludes by proposing the importance of developing critical, moderate, and context-based digital religious literacy to ensure that digital da'wah contributes positively to the intellectual and spiritual development of Muslim millennials.
Copyright (c) 2026 A Muwahid Muhammadi, Muammar Zulfiqri, Muhammad Aunurrochim (Author) https://creativecommons.org/licenses/by-sa/4.0
THE CONSTRUCTION OF MUSLIM GEN-Z SPIRITUALITY THROUGH SOCIAL MEDIA AND MOSQUE COMMUNITIES
This study investigates how Muslim Generation Z (born 1997–2012) constructs their spirituality through the dual dynamics of social media engagement and mosque community participation in the contemporary digital era. Employing a systematic literature review methodology guided by the PRISMA framework and incorporating thematic analysis of 48 peer-reviewed articles published between 2018 and 2026, the study maps the emerging landscape of digital Islamic piety and examines how online platforms particularly Instagram, TikTok, YouTube, and Twitter/X intersect with physical community institutions such as mosque youth organizations (remaja masjid) in shaping Gen-Z Muslim spiritual identity. The findings reveal three primary mechanisms through which Gen-Z Muslim spirituality is constructed: (1) algorithmic exposure and voluntary content consumption on social media platforms, which democratize religious authority and generate new forms of "formless" or disembodied spirituality; (2) participatory engagement within mosque communities that anchors digital religious experiences in embodied, communal practices; and (3) the hybridization of online and offline religious spaces that produces a distinctive Gen-Z Islamic identity characterized by pragmatism, aesthetic sensibility, and selective religious commitment. The study further identifies critical tensions within this construction process, including the risk of performative piety (riya'), the challenge of religious misinformation, and the erosion of traditional ulama authority. Theoretically, this study contributes to the growing scholarship on digital religion and Muslim youth identity by proposing a "dual-axis spirituality" framework that conceptualizes Gen-Z Muslim religiosity as simultaneously vertical (the individual's relationship with God) and horizontal (social and communal expression). The findings carry significant implications for Islamic education, mosque administrators, and da'wah practitioners seeking to engage Gen-Z Muslims effectively in an increasingly digitalized world.
Each developmental phase has a number of developmental tasks that the individual must perform well. This developmental task relates to attitudes, behaviors or abilities that individuals must possess depending on their age or level of development. Islam has informed us about the importance of maintaining and controlling the development of human psychology step by step. Indeed, Islam teaches its people to maintain and maintain the process of human development not only in the prenatal phase, but long before humans become fetuses in the womb. The sources of developmental tasks are: requirements for religious norms, physical maturity, cultural requirements of the community, as well as requirements and proposals and individual efforts. There are at least 6 (six) developmental tasks, namely; Developmental Tasks for Infants and Children, Elementary School, Early Adulthood, Middle Adulthood, and Developmental Tasks for the Elderly This is based on research using scientific methods that may change from time to time, or based on developments in social science.
PENDIDIKAN PEMILIH PEMILU: STRATEGI PENGUATAN PENGAWASAN PARTSIPATIF MASYARAKAT
In other words, the notion of political participation is the participation of the community in making political decisions in the context of elections, meaning that the community is given space in making decisions because the community can make their choices, the certainty of using voting rights is given access to be able to monitor all stages and processes, and obtain complete information. and true about who the candidates for representatives are. The most important thing is access and active involvement in election supervision, so that the public can control the votes they cast in the ballot box, this can be started from updating the voter registration, so that it is designated as a voter list, access to vote without pressure, being given space to supervise voting and counting of votes to the process of vote recapitulation, to the determination of election results, as well as broad access when suspected violations are found, the community can report it to the election supervisor, and this can be called participatory election supervision where the community consciously takes part in determining the direction of the nation's democracy. through elections.
KESADARAN SPIRITUAL SEBAGAI RUH KEPEMIMPINAN KEPALA MADRASAH DALAM UPAYA PROFESIONALISASI GURU DI MA Al-KARIMIYAH
Spiritualism is a spirit that is often overlooked. In fact, spiritual awareness is very important, especially in stemming the flow of modern education which is secular in nature. Article 1 of the National Education System Law has explained that one of the goals of education is to have religious spiritual strength. There are at least ten criteria used to measure a person's spiritual intelligence, namely 1) Self-Awareness, 2) Spontaneity, Internally motivated, 3) Seeing life from a vision based on fundamental values, 4) Holistic, seeing systems and universality, 5) Compassion, 6) Firm in adversity, 7) Rearrange in the big picture, 8) Questioning fundamentally, 9) Independent, steadfast against the majority and 10) Appreciating diversity. The spiritual awareness strategy applied by the Head of Madrasah Al-Karimiyah for performance in carrying out professional duties and responsibilities of teachers and having good performance with the aim of building commitment of educators and education staff in their work environment, so that they can actually carry out their duties, functions and responsibilities.
As a guide to human life, of course the Qur'an does not only discuss the divine (spiritual) aspect but also includes the temporal (worldly) aspect of man; not only related to mental problems but also external problems; covers not only personal problems but also social problems, not only occult problems but also scientific problems. Science and technology are part of human needs - have many roles in the happiness of human life, they must also receive a spark from God's Word. So, in general, Muslims think that the Qur'an does not contradict scientific findings, instead it gives a signal for humans to develop it in accordance with the Qur'an's invitation to continuously meditate on Allah's verses. Like scientific interpretation, it is also an ijtihad that can be scientifically proven even though it still has shortcomings. At the same time, the psychological effect of this version of the interpretation on the reader is much stronger than other interpretations due to the scientific evidence - which is often undeniable and can be reviewed by anyone using the same method.
Decision making is an activity that is usually faced by a leader of an Islamic educational organization or madrasa. Of course, the management of educational units in Islamic boarding schools requires more attention than outside the pesantren, and all policies must be related to the vision and mission of the pesantren. As an educational unit of MA Al Karimiyah education, the participation of pesantren must be involved in all decisions made by the education unit under it, for example the application of eight national education standards. In particular, the principal of MA al-Karimiya madrasa must not only be good and accurate, but also wise in making decisions, taking into account the limitations of different perspectives, methods and perspectives, based on theological, philosophical, psychological and sociological arguments you must. MA Al-Karimiya, as the embodiment of "Al-Muhafadzatu Alal Qodimis Sholih Wal Ahdzu Bil Jadidil Ashhlah", seeks to find educational goals and methods for the future without leaving the past goodness traditions. The relationship that has existed so far is a familial relationship that is obscured by the pesantren system and knowledge which is full of egalitarian values ​​with the sociological principle of 'being good is good'
Today's Islamic politics cannot be separated from the role of Islamic political thinkers and actors in the world. Social and political changes that continue to occur in the Islamic world are part of the impact of the widespread influence of earlier Islamic political thought. One of the leading thinkers whose ideas were very broad was Ali Shari'ati. He did not see religion as a scientific specialty or a culture, but he made it an ideology and a school of thought. This means understanding religion as a humanitarian, historical and intellectual movement.
Terorisme masih merupakan tindak kejahatan yang menarik dibicarakan hingga hari ini. Bukan hanya karena kerugian yang dihasilkannya, namun karena terma ini selalu mengarah kepada kelompok yang sama,yaitu Islam. Tragedi WTC pada tahun 2001 menjadi gerbang sejarah untuk melekatkan slogan-slogan terorisme di tubuh Islam. Hingga sampai saat ini, hal tersebut masih menjadi sebuah topik yang hangat untuk dilemparkan media kepada khalayak umum, seolah meyakinkan semua orang bahwa Islam adalah terorisme. Tindakan ini seakan diamini pula oleh umat Islam sendiri. Perselisihan dalam tubuh Islam akibat pluralitas penafsiran, melahirkan orang-orang yang memiliki fanatisme yang berlebihan terhadap suatu kelompok. Dari sini lah kemudian lahir pengkafiran-pengkafiran yang mereka asumsikan sebagai bentuk loyalitas terhadap suatu kelompok, dan penentangan terhadap pemikiran yang berseberangan ataupun berbeda dengan kelompok mereka. Hal yang perlu diperhatikan bahwa loyalitas sebatas dalam hal yang diwajarkan adalah dibenarkan. Namun ketika loyalitas itu menjelma menjadi sebuah perebutan hak hidup, serta intimidasi-intimidasi yang berujung pada segala tindakan yang merugikan orang lain baik dari segi materi maupun nnon-materi, maka oleh publik itu sudah cukup dinamai sebagai tindakan terorisme.
INTERKONEKSITAS TASAWUF FALSAFI DAN TASAWUF SUNNI
Efforts to realign the relationship between Sufism and philosophy have been led by several groups. The most concrete example is Suhrawardi al-Maqtul (11541191 AD) who is prominent in Hikmah al-Isyarqi (philosophy of enlightenment). Philosophical Sufism is a Sufism concept that knows about God (makrifat) with a proportional approach (philosophy) at a higher level, not only knowing God (makrifatullah) but also higher than that, namely ittihad, hullul and wahdatul form (united in form). . Sunni Sufism is a form of Sufism in which Sufis base their Sufism on the Qur'an and As-Sunnah, and link spiritual states (ahwaal) and levels (maqomaah) with these two sources. These two orientations of Sufism are based on the dispositions of the teachings they developed, namely the tendency of religious or moral behavior and the tendency to think. However, both of them have the same goal, namely getting closer to Allah SWT through worship, and trying to purify themselves to achieve peace, happiness and purity of heart by implementing Islamic morality which has implications for improving the morality of oneself and society in all aspects of life, both esoteric and spiritual dimensions. exoteric dimensions that have an impact on social change imbued with social teachings.
Da'wah is an obligation that Allah imposes on every Muslim according to his ability. In the Qur'an, it is narrated that the da'i who carried out the mandate of da'wah came from among the prophets and from other than the prophet. This study aims to explain the figures of preachers from groups other than the prophets that Allah describes in the Qur'an. In this study, the writer uses library research by collecting verses that describe the preachers other than the prophet and the explanations of the commentators on these verses. From this research, the author found eleven figures or preachers from other than prophets and apostles whom Allah has immortalized in the Qur'an, namely Thalut, the preacher who reminded Ashab sabt, Ashhabul Kahf, the preacher who invited the owner of two gardens, Zulqarnain, the preacher who gave warning to Prophet Musa, the preacher who reminiscent of treasure, Lukman Al Hakim, dai in surah Yasin, dai from the Pharaoh's family, and from the jinn.
ANALISIS METODE NUMBERED HEAD TOGETHER TERHADAP KEAKTIFAN BELAJAR SISWA
This study aims to determine whether the application of the NHT (Numbered Head Together) type of cooperative learning model can increase the learning activity of class XII-A students of SMA Nurul Islah in PAI subjects. The type of this research is descriptive qualitative research. The subjects of this research are students of SMA Nurul Islah class XII-A even semester of the academic year 2022/2023 while the object of research is the activity of class XII-A students of SMA Nurul Islah in the subject of Islamic Religious Education. From the results of this research, it is stated that the learning activity of class XII-A SMA Nurul Islah students in PAI subjects using the Number Head Together model has increased. This is shown based on the results of the analysis of the observation sheet, the analysis of the transcription of the video recordings and the analysis of the transcription of the interview recordings of the students, it was concluded that the students were quite active. This can be seen from the analysis of the observation sheet data which says 66.14% of students are quite active to active, and also from the transcription of video recordings that show an active and cooperative learning process in accordance with the Numbered Heads Together method.
PEMIKIRAN RELIGIUS-RASIONAL H. M. ARIFIN DAN RELEVANSINYA DENGAN PENDIDIKAN ISLAM MODERN
This article discusses the figure of H. M. Arifin M.Ed.The purpose of this article is to get to know the figure of H. M. Arifin, as well as analyze his thoughts on Islamic education and its suitability with modern Islamic education. The method used in this paper is a library research method, using a pragmatic approach. The data sources are collected from books and journals, and analyze it using descriptive steps. The research result show that H.M.Arifin is an academic with a qualified educational background and his career is as a researcher and lecturer. H. M. Arifin’ss thoughts include aspects of goals, curriculum, methods, evaluation and educational institutions, which as a whole refers to the goal of the Islamic religion itself, namely obtaining happiness in this word and the afterlife. His thoughts are in line with modern Islamic education which requires students to have skills, intellect and a religious spirit.