Vol. 1 No. 3 (2025): August

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: 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 rise of Artificial Intelligence (AI) and digital platforms poses challenges for Islamic law in finance, fatwa formulation, and dispute resolution. Ushuliyah principles—al-Am, al-Khas, al-Amru, and an-Nahyu—offer a classical framework to guide Sharia-compliant AI implementation.

Methods: A systematic library review was conducted on 17 sources (peer-reviewed journals, classical fiqh texts, MUI and IIFA fatwas, 2022–2025), selected for relevance to AI, digital law, and Maqāṣid al-Sharī‘ah compliance.

Results: Al-Am and al-Khas provide general and context-specific rules for AI, ensuring Sharia-compliant outputs. Al-Amru and an-Nahyu guide commands and prohibitions. Illustrative applications include AI-assisted halal investment screening, predictive zakat distribution, and preliminary fatwa generation. Human oversight is essential to address ethical dilemmas and algorithmic bias.

Discussion: Applying Ushuliyah principles in AI governance demonstrates the operational relevance of classical jurisprudence. A hybrid model—AI efficiency plus scholarly discretion—supports ethical, Sharia-compliant digital decision-making.

Conclusion: Ushuliyah methodology offers a practical framework for ethical AI in Islamic digital law, balancing automation with human oversight and Maqāṣid-aligned outcomes.

Novelty: This study bridges classical jurisprudence and AI, providing actionable guidance for scholars, developers, and policymakers in contemporary Islamic legal contexts

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: Islamic acculturation has developed as a dynamic process through which Islamic values interact with diverse cultural systems across different regions. However, most studies remain geographically limited and lack a comparative intercontinental perspective that connects material culture and museum heritage across Asia and Europe.

Methods: This study employs a qualitative comparative approach using interpretative analysis of museum-based cultural heritage in Indonesia (Ronggowarsito Museum), Egypt (Ismailia cultural heritage context), and Portugal (Algarve Islamic legacy). Data are derived from secondary sources, museum documentation, and relevant scholarly literature, with a focus on material culture, architecture, and symbolic representations of Islam.

Results: The findings reveal distinct patterns of Islamic acculturation across regions. In Indonesia, Islamic values are strongly integrated into symbolic and ritual material culture. In Egypt, Islamic heritage reflects a synthesis of social practice, historical continuity, and colonial interaction. In Portugal, Islamic presence is primarily preserved through architectural remnants, toponymy, and linguistic traces of the Andalusian legacy.

Discussion: The study demonstrates that Islamic acculturation is not uniform but context-dependent. In Asia, it tends to be adaptive and symbolic; in Africa, it is historically layered and socially embedded; while in Europe, it is largely residual and materialized through heritage fragments. These differences highlight the flexibility of Islam in engaging with diverse civilizational environments.

Conclusion: Islamic acculturation operates as a transregional cultural process shaped by historical interaction, material heritage, and local reinterpretation. Museums and heritage sites function as critical spaces for preserving and interpreting these diverse Islamic cultural expressions.

Novelty: This study offers a strengthened comparative framework of Islamic acculturation across Asia and Europe by integrating museum heritage analysis, providing a transcontinental perspective rarely addressed in Islamic Studies literature.