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Background: This study explores the impact of Islamic character education on child development across two regions: Asia and Europe. It compares how Islamic schools and pesantren (Islamic boarding schools) in Asia and Europe integrate Islamic values into educational environments, considering the cultural, social, and educational differences between the regions.

Methods: A qualitative research design was used, employing interviews, case studies, and classroom observations in Islamic educational institutions in both Asia (Indonesia, Malaysia, Middle East) and Europe (United Kingdom, France, Netherlands). Data were gathered from teachers, administrators, and students to assess how Islamic education influences moral and social development.

Results: The study reveals that in Asia, Islamic character education is seamlessly integrated into students' daily lives and academic routines, emphasizing values such as discipline, honesty, and compassion. In contrast, European Islamic schools, operating within multicultural and secular contexts, face challenges in balancing Islamic teachings with societal norms. Despite these challenges, both regions place strong emphasis on developing moral values and social responsibility.

Discussion: Cultural and societal contexts significantly affect how Islamic character education is delivered. In Asia, societal support for Islamic values aids their integration, while European schools must navigate multiculturalism and secularism. This contrast presents both opportunities and challenges for character education in diverse environments.

Conclusion: Islamic character education is effective in promoting moral development in both regions, though methods must be adapted to local contexts. This study provides insights into improving character education in multicultural and Islamic-majority societies.

Novelty: This research contributes to the comparative study of Islamic character education, offering valuable insights for adapting educational models in multicultural settings.

Background: Leadership in Indonesian pesantren (Islamic boarding schools) often combines cultural and spiritual elements, integrating religious values, student loyalty, and the charisma of the kyai (Islamic scholar). Path-Goal leadership theory provides a useful framework for understanding how Islamic leadership can enhance educational outcomes and institutional sustainability in these schools.

Method: This study employed a qualitative case study design across eight pesantren in Indonesia. Data were collected through field observations, semi-structured interviews with leaders, teachers, and students, and institutional documents. Thematic analysis was used to examine how Path-Goal leadership is implemented within an Islamic context.

Results: Findings show that pesantren leaders practice barakah-oriented management, where decision-making relies on informal deliberation, religious principles, and kyai guidance. This approach strengthens student loyalty, preserves Islamic educational traditions, and expands institutional networks, even in the absence of formal administrative procedures.

Discussion: Islamic Path-Goal leadership bridges traditional pesantren culture with contemporary educational needs. Leadership rooted in spirituality fosters collective solidarity and social legitimacy, which are crucial for effectively managing both formal and non-formal educational activities.

Conclusion: Islamic Path-Goal leadership in pesantren represents a contextually adapted model that integrates religious, cultural, and pedagogical values. The success of these educational institutions is influenced not only by formal structures but also by spiritual and relational leadership practices.

Novelty: This study provides empirical insights into Islamic leadership in pesantren, contributing theoretically and practically to context-sensitive educational management in Indonesia.

Background: Islamic education is shaped by differing institutional contexts, particularly between Indonesia’s formal state-based system and London’s community-based Islamic education. These differences raise critical questions regarding how teacher ethical formation is constructed and practiced across contexts.

Methods: This study employs a qualitative comparative conceptual analysis using library research. Data were drawn from scholarly literature and policy documents on Islamic education in Indonesia and the United Kingdom. The analysis is guided by the frameworks of tarbiyah (holistic education), ta’dib (ethical formation), and community-based learning theory.

Results: Findings show that teacher ethical formation in London is primarily grounded in community trust, moral responsibility, and experiential engagement within mosques and supplementary schools. In contrast, Indonesia emphasizes formal teacher professionalism through certification and curriculum standardization, although ethical internalization in classroom practice remains inconsistent.

Discussion: The study indicates that teacher ethical formation is not only determined by institutional regulation but also by social and community-based learning environments. The London model highlights strong moral identity formation through informal educational ecosystems, while the Indonesian model reflects structured professionalism with varying ethical depth in practice.

Conclusion: Effective Islamic Religious Education requires integration between formal institutional structures and community-based moral ecosystems to strengthen teacher ethical formation.

Novelty: This study develops a comparative conceptual perspective on teacher ethical formation in community-based (London) and institutional (Indonesia) Islamic education, moving beyond descriptive comparisons toward analytical synthesis.

Background: The increasing emphasis on Scopus indexation has reshaped academic governance and knowledge production globally. In Islamic scholarly contexts across Asia and Europe, integrating core Maqashid Shariah principles—particularly Hifdz al-Din (preservation of religion) and Hifdz al-‘Ilm (preservation of knowledge)—into publication practices has become essential to align scientific rigor with ethical and spiritual values.

Methods: This study adopts a qualitative design using Critical Discourse Analysis (CDA) on institutional policies, editorial guidelines, and academic publications from Islamic journals in Asia and Europe. The analysis examines how discursive practices influence ethical standards, epistemic priorities, and governance mechanisms in scholarly communication.

Results: Findings indicate that Scopus-oriented indexing enhances international visibility, citation impact, and cross-regional collaborations. Simultaneously, journals emphasizing Hifdz al-Din and Hifdz al-‘Ilm demonstrate greater adherence to ethical publication practices, critical-analytical reasoning, and socially responsible scholarship.

Discussion: Integrating religious and intellectual preservation principles moderates metric-driven pressures, fostering a balanced epistemic culture. Journals guided by these principles navigate tensions between global performance indicators and the moral, ethical, and spiritual responsibilities of Islamic scholarship.

Conclusion: Strengthening Scopus indexation within the framework of Hifdz al-Din and Hifdz al-‘Ilm improves scholarly visibility while safeguarding the integrity, ethical standards, and transformative mission of Islamic knowledge in Asia and Europe.

Novelty: This research provides a critical perspective on combining international indexing strategies with Maqashid Shariah values, emphasizing how Islamic academic institutions can enhance global recognition without compromising ethical, spiritual, and intellectual foundations.

Background: Kiai Bandi Bin Kiai Sa’id Lakbok (1901–1951) was a prominent Islamic scholar in Ciamis, West Java, whose educational approach combined traditional pesantren pedagogy with the cultivation of moral character and leadership. His teaching contributed to the formation of ulama cadres across Java and Sumatra, yet systematic studies on his epistemological approach remain limited.

Method: This study employed a qualitative historical-descriptive method, utilizing interviews with family members and disciples, historical literature, and field documentation to trace Kiai Bandi’s educational practices and the spread of his students.

Results: Kiai Bandi initially taught a small group of disciples in Desa Tambakreja, Ciamis, including Kiai Sukemi, Kiai Bashoir, Kiai Majalikin, Kiai Delan, and Kiai Shobrowi, later mentoring others such as Simbah KH. Makmur, Kiai Sanusi, Kiai Adurrohim, and ulama in Ciklapa, Sidareja, Banjarnegara, Lampung, and beyond. His students established educational networks that disseminated his epistemology widely, integrating religious knowledge, ethics, and spirituality.

Discussion: The study highlights how Kiai Bandi’s approach strengthened Islamic education through personalized mentorship, pesantren-based pedagogy, and community engagement via pilgrimage and annual commemoration (haul) events, which also supported local socio-economic development.

Conclusion: Kiai Bandi’s educational epistemology effectively cultivated moral, spiritual, and leadership qualities among ulama, providing a resilient model of traditional Islamic education still relevant in contemporary Muslim communities in Java and Sumatra.

Novelty: This study is the first to systematically document Kiai Bandi’s educational epistemology and its impact on ulama networks across both Java and Sumatra, linking traditional pesantren learning with broader socio-cultural influence.

Background: The regulation of dam tamattuʿ has become increasingly significant in Muslim-majority countries due to the growing number of Hajj pilgrims, administrative reforms, and differing interpretations of Islamic law regarding sacrificial obligations. Indonesia has attracted attention through its evolving governance policies emphasizing transparency, efficiency, and socio-economic welfare.

Methods: This study employed a qualitative-comparative approach by analyzing government regulations, fatwas, official Hajj policies, and scholarly literature from Indonesia, Saudi Arabia, Malaysia, Turkey, Pakistan, and Bangladesh. Data were examined using document analysis and comparative thematic analysis.

Results: The study identifies two dominant regulatory models: the classical-territorial model, requiring dam implementation in the Haram area, as practiced in Saudi Arabia, Malaysia, Pakistan, and Bangladesh; and the contextual-administrative model in Indonesia, which emphasizes governance efficiency, transparency, and public welfare. Digital governance also plays an increasing role in improving accountability and administrative effectiveness.

Discussion: Indonesia demonstrates a hybrid model integrating state administration, religious authority, and maqāṣid al-sharīʿah-oriented legal reform. This approach reflects an adaptive interpretation of Islamic law that balances ritual compliance with contemporary social and administrative needs.

Conclusion: The regulation of dam tamattuʿ reflects the dynamic interaction between classical fiqh, modern governance, and contemporary socio-economic realities. The integration of maqāṣid al-sharīʿah strengthens ethical and welfare-oriented pilgrimage governance.

Novelty: This study provides a comparative analysis integrating Islamic legal reform, pilgrimage governance, and maqāṣid al-sharīʿah perspectives across several Muslim-majority countries.

Background: This study explores the implementation of a strategic management model at Raudhatul Irfan Islamic Boarding School in Ciamis, Indonesia. It aims to understand how faith-based educational institutions can improve organizational effectiveness through strategic planning while upholding Islamic values.

Methods: A qualitative case study approach was used, with data gathered through interviews, observation, and document analysis. The research integrates strategic management theories from Fred R. David and Wheelen & Hunger with Islamic educational perspectives.

Results: The findings reveal that strategic management significantly enhanced the school’s operational effectiveness. Improvements were observed in vision and mission alignment, curriculum development, staff performance, and institutional governance. Islamic ethical values were embedded throughout the planning, implementation, and evaluation processes, reinforcing the school’s religious identity and community trust.

Discussion: The success of strategic management at Raudhatul Irfan demonstrates the importance of leadership, stakeholder engagement, and the contextual adaptation of global management models. Integrating Islamic principles into strategic frameworks strengthens both institutional integrity and educational outcomes.

Conclusion: Strategic management, when adapted to the values and needs of Islamic educational institutions, can serve as a transformative tool. Raudhatul Irfan’s experience offers a replicable model for other Islamic schools seeking to modernize operations without compromising religious foundations.

Novelty: This study presents an original integration of modern strategic management theories with Islamic educational philosophy, offering practical insights for faith-based institutions aiming to balance tradition with organizational excellence.

Background: The ascension of Prophet Isa (Jesus) in Islamic theology highlights his prophetic authority and divine protection. This study examines how this theological event can foster interreligious dialogue, contributing to SDG 16 by promoting peace, justice, and strong institutions.

Method: A qualitative literature-based approach was employed, analyzing primary texts (Qur’an, Bible) and scholarly works on interfaith perspectives. The Ma‘na-cum-Maghza hermeneutic method was used to interpret historical meaning, intended purpose, and contemporary relevance of the ascension narrative.

Results: Findings indicate that Islam views Isa’s ascension as divine affirmation of prophethood, Christianity emphasizes miraculous aspects, Judaism does not recognize it doctrinally, while Hindu and Buddhist perspectives interpret Isa symbolically. The Ma‘na-cum-Maghza approach translates these theological insights into contemporary values supporting interreligious understanding.

Discussion: The study demonstrates that Islamic theological interpretation of Isa’s ascension can guide interreligious education and community initiatives, promoting justice, peace, and social harmony.

Conclusion: Applying the Ma‘na-cum-Maghza hermeneutics connects classical textual meanings with modern interfaith dialogue, enhancing contributions to SDG 16.

Novelty: This research uniquely bridges classical Islamic texts and contemporary interreligious dialogue using the Ma‘na-cum-Maghza method.

Background: Islamic inheritance law (faraidh) sets normative rules for estate distribution, but its socio-legal application varies across contexts. This study compares Mukalla (Yemen) and Kedungreja (Indonesia) to examine how legal pluralism mediates inheritance practices and balances textual fidelity with local socio-cultural adaptation.

Methods: Qualitative comparative analysis using interviews and document review in Mukalla and Kedungreja, analyzed through thematic coding.

Results: Two coherent models of inheritance implementation emerged. Mukalla demonstrates doctrinal continuity, where Shāfiʿī jurisprudence and religious institutions ensure textual fidelity and centralized authority. Kedungreja reflects a negotiated, context-sensitive approach, integrating family deliberation, customary norms, and state law, resulting in flexible outcomes.

Discussion: The findings illustrate that Islamic inheritance law operates as a living legal system, dynamically shaped by authority structures, interpretive frameworks, and socio-cultural environments.

Conclusion: Legal pluralism mediates the balance between normative prescriptions and social realities, confirming that both textual fidelity and contextual adaptation are legitimate manifestations of Islamic law.

Novelty: By combining normative fiqh analysis with empirical socio-legal comparison, the study provides an internationally relevant framework for understanding Islamic inheritance law across diverse institutional and cultural contexts.

Background: Critical thinking is an essential competency for Islamic Family Law students because they are expected to interpret legal texts, evaluate contemporary legal issues, and formulate evidence-based arguments grounded in Islamic jurisprudence. However, its development in Islamic higher education remains constrained by conventional teaching practices that limit analytical inquiry and contextual legal reasoning.

Methods: This study employed a qualitative case study at STISA Ash-Shofa Manonjaya. Data were collected through semi-structured interviews with students and lecturers, classroom observations, and document analysis. The data were analyzed using thematic analysis to identify the dynamics, influencing factors, and pedagogical strategies shaping critical thinking.

Results: The findings indicate that although students possess adequate conceptual knowledge of Islamic Family Law, their analytical reasoning remains limited when addressing contemporary legal issues. Critical thinking is influenced by both internal factors, such as learning motivation and self-confidence, and external factors, including lecturer-centered instruction, limited case-based learning, and classroom learning culture.

Discussion: These findings demonstrate that critical thinking develops through the interaction between students' individual readiness and supportive pedagogical environments. Student-centered learning, authentic legal cases, collaborative discussion, and reflective learning can substantially strengthen analytical competence.

Conclusion: Enhancing critical thinking requires pedagogical innovation and institutional support that integrate active learning with contextual legal experiences to prepare graduates for contemporary Islamic legal challenges.

Novelty: This study proposes a context-sensitive pedagogical framework that integrates the perspectives of students and lecturers, offering practical guidance for curriculum development and instructional innovation in Islamic Family Law education.

Background: Delayed marriage among Muslim youth is increasingly observed in Indonesia, Spain, and Portugal as a result of economic uncertainty, educational expansion, and changing social values in contemporary society.

Methods: This study used a qualitative comparative approach through systematic literature review and thematic analysis based on peer-reviewed academic sources.

Results: Economic insecurity and prolonged education were identified as the main factors contributing to delayed marriage across the three countries.

Discussion: Despite different socio-cultural backgrounds, the three countries show converging trends toward later marriage influenced by globalization and shifting life priorities.

Conclusion: Islamic education remains relevant in strengthening moral awareness and family preparedness among Muslim youth.

Novelty: This study provides a comparative Islamic education perspective across Muslim-majority and European secular contexts. However, this research is limited to literature-based analysis without direct empirical field data.

Background: Rapid digitalization has fundamentally transformed the global halal ecosystem by integrating digital technologies into halal certification, electronic commerce, Islamic finance, tourism, pharmaceuticals, education, and supply-chain management. In Indonesia, digital innovation has accelerated the development of a modern halal lifestyle by improving accessibility, efficiency, and market connectivity while simultaneously creating new governance challenges related to regulatory fragmentation, institutional coordination, consumer trust, digital literacy, and compliance with the objectives of Islamic law (Maqāṣid al-Sharīʿah). Although previous studies have examined digital technologies or halal governance separately, limited research has integrated both perspectives within a comprehensive Islamic governance framework capable of explaining how technological innovation can simultaneously promote ethical governance and sustainable public welfare.

Methods: This study employed a qualitative doctrinal research design through a systematic literature review. Data were collected from peer-reviewed journal articles, legal regulations, policy documents, and authoritative publications concerning digitalization, halal governance, and Islamic law. The collected data were analyzed using thematic content analysis, comparative analysis, interpretive analysis, and source triangulation. Maqāṣid al-Sharīʿah served as the principal analytical framework for evaluating how digital technologies contribute to transparency, accountability, consumer protection, institutional collaboration, and sustainable halal ecosystem development.

Results: The findings demonstrate that digital technologies—including halal e-commerce platforms, electronic halal certification, blockchain-enabled traceability, Internet of Things (IoT), and digital compliance systems—significantly improve transparency, accessibility, operational efficiency, and stakeholder participation within Indonesia's halal ecosystem. Nevertheless, their implementation remains constrained by fragmented regulations, inconsistent certification practices, technological disparities, limited digital literacy, insufficient interoperability, and weak institutional collaboration. To address these challenges, this study develops the Maqāṣid-Based Digital Halal Governance Framework (MDHGF) as a conceptual model integrating digital technologies, halal governance, stakeholder collaboration, and the five objectives of Maqāṣid al-Sharīʿah.

Discussion: The proposed framework demonstrates that effective digital halal governance requires collaborative engagement among government institutions, halal certification authorities, technology providers, business actors, academic institutions, and Muslim communities. By positioning Maqāṣid al-Sharīʿah as the ethical and normative foundation of digital governance, the framework strengthens legal certainty, institutional accountability, consumer confidence, transparency, and public welfare while supporting sustainable digital transformation across the halal industry.

Conclusion: Sustainable digitalization of the halal ecosystem cannot be achieved solely through technological advancement. Instead, it requires adaptive governance, coherent regulations, institutional collaboration, and continuous integration of Islamic legal objectives into digital innovation to ensure that technological development contributes to justice, transparency, consumer protection, and long-term societal welfare.

Novelty: The novelty of this study lies in proposing the Maqāṣid-Based Digital Halal Governance Framework (MDHGF), which integrates digital technologies, stakeholder collaboration, halal governance, and the five objectives of Maqāṣid al-Sharīʿah into a unified conceptual model. This framework provides both a theoretical contribution to the literature on Islamic digital governance and practical guidance for policymakers, halal certification authorities, industry, and researchers in developing a resilient, ethical, and sustainable digital halal ecosystem in Indonesia and other Muslim-majority countries.

Background: The emergence of moral decadence and the weakening of students' personalities require appropriate solutions. Not only that, but similar issues of poor personality traits are also evident among educators, who are supposed to be role models for their students. Educators should embody uswah al-hasanah (the best example) in their daily lives. This study aims to explore the construction of KH. Hasyim Asy'ari’s thoughts on teacher professionalism as outlined in his book Adab al-‘Alim wa al-Muta’alim.

Methods: A library research approach was used, focusing on the study of KH. Hasyim Asy'ari’s thoughts from his book Adab al-‘Alim wa al-Muta’alim. This research relied heavily on literature and relevant sources to gather data and insights regarding the concepts of teacher professionalism within the Islamic educational context.

Results: The findings show that Adab al-‘Alim wa al-Muta’alim consists of eight chapters, with a detailed introduction. The study identifies three key sections: the first addresses the importance of knowledge and how to impart it; the second discusses the attitude of students when seeking knowledge; and the third focuses on the morals and professionalism of teachers. KH. Hasyim Asy'ari’s thought on teacher professionalism is thoroughly discussed in Chapters 5 and 6, showing strong alignment with modern concepts of teacher professionalism.

Discussion: KH. Hasyim Asy'ari emphasizes the importance of teacher professionalism in both their teaching methods and interactions with students. He proposes 20 essential attitudes that a professional teacher must possess, which are categorized into four broad groups. These attitudes are crucial in shaping a teacher’s character and role as a moral guide and educator.

Conclusion: This study highlights KH. Hasyim Asy'ari’s constructive approach to teacher professionalism, offering valuable concepts that remain relevant in modern education. His ideas on the teacher’s role in guiding students and maintaining professional ethics serve as an important foundation for educational reform and teacher training.

Novelty: This study contributes new insights into the intersection of Islamic educational thought and teacher professionalism. By examining KH. Hasyim Asy'ari’s perspectives in Adab al-‘Alim wa al-Muta’alim, it offers a framework that can be applied to current teacher development practices, particularly in fostering moral and professional standards in education.

Background: Rural communities possess considerable potential for creative economic development; however, many housewives still have limited access to productive entrepreneurial activities. Batik Jumputan, as part of Indonesia's cultural heritage, offers an alternative approach to strengthening household economies while preserving local traditions through community-based empowerment.

Objective: This study aims to analyze the implementation of Batik Jumputan training for housewives, evaluate its contribution to women's economic empowerment, and examine its role in supporting sustainable rural development in Purwajaya Village, Ciamis Regency.

Methods: This study employed a qualitative participatory approach within a university Community Service Program (KKN). Twenty-five housewives participated in the training through collaboration with local PKK organizations. Data were collected through participant observation, semi-structured interviews, documentation, and field evaluation, and analyzed using thematic analysis.

Results: The findings indicate that the training improved participants' technical skills, entrepreneurial knowledge, self-confidence, and collaborative engagement. Participants successfully produced marketable Batik Jumputan products, initiated household-based economic activities, and strengthened appreciation for local cultural heritage despite facing marketing and business sustainability challenges.

Conclusion: Batik Jumputan training effectively integrates cultural preservation, entrepreneurship education, and community participation to strengthen women's economic resilience and promote sustainable village development.

Novelty: This study proposes an integrated community empowerment model that combines university community service (KKN), PKK collaboration, traditional Batik Jumputan craftsmanship, and creative economy development as a replicable strategy for strengthening rural women's entrepreneurship and supporting the Sustainable Development Goals (SDGs).

Background: Community empowerment is essential for increasing public participation in addressing social issues and fulfilling life needs. It is often implemented through community service-based programs such as Kuliah Kerja Nyata (KKN), which encourages students to engage with and empathize with local communities. The KKN program of the Institut Miftahul Huda Al-Azhar Group 3 (2024) was conducted in Padaringan Village, Purwadadi Subdistrict, Ciamis Regency. The program utilized methods like outreach, education, and group mentoring to target various aspects of community improvement.

Methods: The KKN activities were centered around five core areas: Religious Affairs, Education, Socio-Cultural Development, Health, and Economics & Entrepreneurship. Interventions were tailored to address the village's specific needs, fostering active participation among local residents.

Results: The community's response was overwhelmingly positive, with active participation in various programs. One key event was a seminar on Fiqh for Women held at SMPN 2 Purwadadi, aimed at increasing the students’ understanding of Islamic teachings.

Discussion: The success of the program can be attributed to community involvement, which enhanced social cohesion and the overall sense of belonging. The diversity of activities ensured a holistic approach to meeting the community's needs.

Conclusion: The KKN program successfully empowered the community, driving educational, social, and economic development, and exemplified the importance of student-driven initiatives in fostering sustainable growth.

Novelty: This study highlights the significance of community empowerment programs in rural areas, showcasing their potential for long-term social impact.