ISLAMIKA

Evaluating Hifdhul Qur’an Learning for Santri at Pondok Pesantren Bahrul Ulum Simo Boyolali

2026-09-28T18:59:45+08:00

Traditional Qur’anic memorization programs in salafiah pesantren require systematic evaluation to ensure that established pedagogical practices effectively support both memorization attainment and recitation quality. This study aims to evaluate Hifdhul Qur’an learning for santri at Pondok Pesantren Bahrul Ulum Simo Boyolali by examining program planning, implementation, muraja’ah, teacher supervision, memorization assessment, and students’ perceptions. A descriptive qualitative design was employed and supplemented by questionnaire data from 43 santri. Data were collected through semi-structured interviews with pesantren leaders, ustadz, and musyrif, questionnaires addressing planning, implementation, and evaluation, and relevant documentation. The findings indicate that Hifdhul Qur’an learning is organized through daily memorization targets, routine submission after the Subuh prayer, scheduled muraja’ah, and multiple learning activities, including sabaq, sabqi, tasmi’, sima’an, binadhor, bil ghoib, manzil, and mukammal. The santri generally understood the established targets and evaluated the program positively. Specifically, 48.8% strongly agreed that they understood the memorization targets, 46.5% strongly agreed that learning was conducted routinely, 58.1% strongly agreed that teachers listened attentively, and 44.2% strongly agreed that accurate tajwid constituted a central assessment criterion. Nevertheless, the program faced challenges related to boredom, fluctuating motivation, inadequate time management, limited supervisory personnel, and declining memorization quality outside the pesantren environment. The study concludes that effective Hifdhul Qur’an learning requires a balanced emphasis on quantitative memorization targets, recitation accuracy, consistent muraja’ah, constructive teacher feedback, and student-centered mentoring. These findings contribute to Islamic education evaluation by demonstrating how traditional Qur’anic pedagogy in a classical pesantren can be strengthened through systematic program assessment.

Educational Financing Management and Diversification: A Comparative Study in West Java Primary Schools

2026-09-28T18:59:45+08:00

This study addresses the limited evidence on the diversification of primary school financing and regionally differentiated management mechanisms, despite their importance for school financial sustainability and educational quality. It aims to analyze the structure of educational financing sources, evaluate School Activity and Budget Plan (RKAS)-based management mechanisms, and examine managerial constraints across three socio-demographically distinct contexts. A qualitative design was employed at three purposively selected primary schools: SDN 113 Cijawura in Bandung City, SDN Cimalaka III in Sumedang Regency, and SDN Cileunyi 01 in Bandung Regency. Data were collected through in-depth interviews, observations, and document analysis of RKAS documents and financial reports and were examined using interactive qualitative analysis. The findings show that government School Operational Assistance (BOS) funds constitute the dominant financing source, accounting for 80%–90% of school funding. However, diversification capacity differs across regional contexts: urban schools leverage corporate partnerships, suburban schools utilize cooperative enterprises, and rural or regency schools rely primarily on community support. These context-specific patterns are consistent with the principles of school-based management. The findings further indicate that heavy dependence on government funding increases financial vulnerability, underscoring the importance of funding diversification and stronger managerial capacity. This study extends the literature on financial resilience in primary education and provides practical grounds for local education authorities to reform school fundraising regulations and strengthen technology-based financial management training for school administrators. Future quantitative research should examine the direct effects of financing diversification on student learning outcomes.

Sapuk Puteq in Wetu Telu Islam of Lombok: A Symbol of Cultural Communication as a Form of Religious Moderation

2026-09-28T18:59:45+08:00

Despite growing interest in cultural communication and religious moderation, limited scholarly attention has been paid to traditional cultural symbols as communicative instruments within indigenous Muslim communities. This study examines Sapuk Puteq as a symbol of cultural communication in Lombok’s Wetu Telu Muslim community and analyzes its role in transmitting cultural values and strengthening religious moderation. A qualitative phenomenological design was employed, involving 20 participants selected through purposive and snowball sampling. Data were collected through participant observation, in-depth interviews, and document analysis and examined using thematic analysis and the interactive model of Miles et al. The findings indicate that Sapuk Puteq functions not merely as traditional attire but as a symbolic communication medium conveying collective identity, historical memory, ethical values, and religious meanings. It embodies interconnected cultural and religious values, including respect, humility, responsibility, solidarity, tolerance, and peaceful coexistence, thereby strengthening social cohesion and fostering religious moderation within the Wetu Telu community. The study concludes that local cultural symbols can provide effective mechanisms for integrating Islamic values with indigenous traditions while preserving cultural identity. Theoretically, it contributes to scholarship on cultural communication, symbolic interactionism, and religious moderation by conceptualizing traditional symbols as active systems of meaning and communication. Practically, the findings support the strengthening of cultural preservation, educational integration, and community-based initiatives to sustain local wisdom in contemporary multicultural societies. Future research should examine other indigenous symbols and their roles in promoting cultural sustainability and religious moderation.

The Practice of Quranic Eudaimonic in the Life of the Keruak Community: A Case Study Based on QS. Al-A‘la [87]: 14–15 and Hamka’s Perspective

2026-09-28T18:59:45+08:00

Empirical understanding of how Qur’anic teachings are translated into everyday practices of human flourishing within Muslim communities remains limited. This study examines how the Keruak community understands and practises Qur’anic eudaimonic values and how these practices shape spiritual well-being, interpreted through Qur’an 87:14–15 and Hamka’s perspective. Employing a qualitative case study design, the research involved 24 informants purposively selected from the Keruak community in East Lombok, Indonesia. Data were collected through semi-structured interviews, direct observation, and documentation between July and August 2026 and analyzed thematically using data-source and methodological triangulation. The findings reveal that Qur’anic eudaimonic practice is understood as a transformative process beginning with self-purification (tazkiyah) and sustained through remembrance of God (dhikr) and ritual prayer (salah). Participants associated these practices with emotional regulation, patience, moral responsibility, a meaningful orientation toward life, family habituation, social solidarity, and harmonious interpersonal relationships. Spiritual well-being was understood not as the absence of difficulties but as the capacity to respond to adversity with tranquillity, purpose, hope, and ethical commitment. The study concludes that Qur’anic eudaimonic practice constitutes an integrated form of spiritual, moral, psychological, and social flourishing. Theoretically, the findings extend Living Qur’an and Islamic well-being scholarship by connecting Qur’anic guidance with lived experiences of human flourishing. Practically, they underscore the importance of families, mosques, and community leaders in sustaining spiritual formation, ethical development, and community well-being.

Exploring the Use of Arabic Grammar Books in Nahwu Learning for Developing Islamic Texts Reading Skills at MA Keagamaan Hamzanwadi II NW

2026-09-28T18:59:45+08:00

Research on Arabic grammar instruction has largely focused on teaching methods or relationships between grammatical mastery and reading achievement, while limited attention has been given to how grammar books are enacted in Nahwu classrooms to support the reading of Islamic texts. This study aims to explore how Arabic grammar books are used in Nahwu learning, examine teachers’ and students’ experiences, and identify challenges affecting their application to Islamic text reading. A qualitative case study was conducted with 27 purposively selected participants, comprising three Nahwu/Arabic teachers and 24 students from Grades X–XII at MA Keagamaan Hamzanwadi II NW. Data were collected through semi-structured interviews, classroom observations, and documentation and analyzed thematically through coding and theme development, with triangulation used to strengthen the analysis. The findings reveal that Arabic grammar books function as mediating pedagogical resources through a progressive sequence of rule explanation, illustrative examples, exercises, grammatical analysis, and Islamic text reading. Teachers adapted textbook content to students’ levels of readiness, while students particularly valued examples, practice activities, and guided grammatical analysis. However, difficulties remained in transferring grammatical knowledge to long and unvowelled texts because of limited vocabulary, complex linguistic structures, uneven prior knowledge, and instructional time constraints. The study concludes that the pedagogical value of Arabic grammar books depends not merely on their availability but on effective teacher mediation, active student engagement, and contextualized practice. Theoretically, the study reconceptualizes grammar books as pedagogical bridges between formal Nahwu knowledge and textual interpretation; practically, it highlights the value of contextualized, differentiated, and progressively guided grammar-to-reading instruction. Future research may extend these findings through multi-site, longitudinal, or mixed-method designs.

From Tafsir to Social Practice: Muslimah’s Practices of Hijab in Lombok Based on QS. Al-Ahzab [33]:59

2026-10-03T06:35:23+08:00

Research examining how Qur’anic interpretation is translated into everyday hijab practices within Muslimah cultural contexts remains limited, particularly in Lombok, Indonesia. This study aims to explore Muslimah understandings of QS. Al-Ahzab [33]:59, examine how these understandings are manifested in everyday hijab practices, and identify the social and cultural factors shaping their meanings and enactment. A qualitative case study design was employed involving 30 purposively selected informants, comprising Muslimah, religious teachers, community leaders, and parents in Lombok. Data were collected through semi-structured interviews, non-participant observations, and documentation from 10 July to 10 September 2026 and analyzed thematically through coding, categorization, theme development, and interpretation. The findings indicate that participants understood hijab not merely as a form of head covering but as a religious obligation associated with modesty, dignity, protection, self-respect, and Muslimah identity. These understandings were embodied in everyday dress practices across religious, educational, family, and public settings, although their outward expressions varied according to activity, comfort, fashion, personal preference, and social context. Hijab practices were further shaped by family upbringing, religious education, guidance from religious figures, community expectations, local cultural norms, and contemporary influences. The study concludes that the translation of tafsir into social practice is not a linear process but an interpretive, negotiated, and contextually embodied one. The study contributes to lived religion and contextual Qur’anic studies by positioning Muslimah as active interpreters who negotiate religious meanings within everyday social and cultural contexts. These findings also highlight the importance of examining religious practices through the interaction of scriptural understanding, individual agency, and sociocultural influences. Future research may extend these findings through longitudinal and comparative studies across regions, generations, and patterns of hijab practice.

Tolerance and Loyalty from the Qur’anic Perspective: A Case Study of Social Relations in Lombok Using Tafsir Maudhu’i of QS. Al-Mumtaḥanah [60]: 7–9

2026-09-28T18:59:45+08:00

Empirical understanding remains limited regarding how Qur’anic principles of tolerance are negotiated alongside religious loyalty in everyday interreligious relations, particularly within Muslim communities in Lombok, Indonesia. This study aims to examine how Muslims understand tolerance and religious loyalty through tafsir maudhu’i of QS. Al-Mumtaḥanah [60]:7–9, how these principles are manifested in social relations, and which contextual factors shape their negotiation. A qualitative case study was conducted in Lombok from 14 July to 5 September 2026 involving 28 purposively selected participants, including Muslim and non-Muslim community members, religious and community leaders, youth activists, and representatives of local institutions. Data were collected through semi-structured interviews, direct observation, and documentation and analyzed using thematic analysis integrated with tafsir maudhu’i. The findings indicate that participants understood tolerance and religious loyalty as complementary rather than contradictory principles. Religious loyalty was maintained through adherence to Islamic beliefs, worship, and religious boundaries, whereas tolerance was enacted through respect, justice, communication, mutual assistance, gotong royong, and peaceful cooperation. The negotiation between these principles was further shaped by family upbringing, religious education, local traditions, direct social interaction, communication, youth experiences, social media, community leadership, and institutional support. The study concludes that Qur’anic tolerance operates as a bounded yet relational social practice in which religious identity and commitment are preserved while constructive interreligious engagement remains possible. The study contributes to contextual Qur’anic studies and scholarship on interreligious relations by proposing a contextual model that connects Qur’anic guidance, religious identity boundaries, and relational social practices. These findings highlight the importance of contextual interpretation, community interaction, and institutional support in sustaining peaceful interreligious relations while maintaining religious commitments and provide a basis for comparative and longitudinal research across diverse Indonesian communities.

Experiences of Integrating Physical, Spiritual, and Intellectual Dimensions in Muslim Life: A Phenomenological Study from the Qur’anic Perspective in East Lombok

2026-09-28T18:59:45+08:00

Phenomenological understanding of how physical, spiritual, and intellectual dimensions are integrated into everyday Muslim life remains limited, particularly within the socio-cultural context of East Lombok, Indonesia. This study aimed to explore Muslims’ lived experiences of integrating these dimensions, examine the meanings attributed to their integration, and interpret these experiences from a Qur’anic perspective on human well-being. A qualitative phenomenological design was employed, involving 26 purposively selected participants comprising Muslim community members, religious leaders, teachers, lecturers, community leaders, and religious activists. Data were collected through interviews, observations, and documentation and analyzed thematically within a phenomenological framework. The findings indicate that participants experienced the physical, spiritual, and intellectual dimensions as interconnected and mutually reinforcing rather than as discrete domains. Physical capacity supported engagement in worship, work, family responsibilities, and community activities; intellectual understanding facilitated reflection, interpretation, and responsible decision-making; and spiritual orientation provided meaning, inner regulation, and moral direction. Participants understood this integration in terms of balance and harmony, personal growth, purposeful living, and social and religious responsibility. Accordingly, well-being was perceived as extending beyond physical and material conditions to encompass an integrated form of human flourishing grounded in meaningful and responsible action. The study concludes that physical, spiritual, and intellectual integration functions as an experiential mechanism through which multidimensional well-being becomes meaningful and actionable in everyday Muslim life. Theoretically, these findings advance an experiential-relational understanding of Muslim well-being; practically, they can inform integrated approaches to Islamic education and community development. Further research should examine and refine the proposed model across diverse Muslim communities and socio-cultural contexts.

Developing a Holistic Learning Culture Based on Islamic Values at MIS Al-Istiqomah: Integrating Health, Discipline, Character, and Learning

2026-09-28T18:59:46+08:00

Empirical understanding remains limited regarding how health, discipline, character, and learning are integrated into a holistic learning culture in Islamic elementary education. This study aimed to examine the integration of Islamic values into holistic learning culture, investigate how health, discipline, character, and learning are interconnected in daily practice, and explore how members of the madrasah community interpret this integration. A qualitative case study was conducted at MIS Al-Istiqomah NW Pengadang Baru, North Lombok, Indonesia. Twenty participants—including the principal, teachers, students, educational staff, and parents—were selected through purposive sampling. Data were collected through in-depth interviews, direct observations, and documentation and analyzed thematically through coding, categorization, theme development, and interpretation. The findings indicate that Islamic values were embedded in the school culture through routine religious practices, teacher modeling, moral guidance, classroom activities, and interpersonal relationships. Health, discipline, character, and learning functioned as mutually reinforcing dimensions: health supported students’ readiness to learn; discipline structured participation and responsibility; character provided ethical orientation; and learning facilitated knowledge acquisition and personal development. The study concludes that Islamic values provide a unifying framework that gives coherence to these dimensions within everyday school culture. Theoretically, the findings advance a value-mediated perspective on holistic learning culture. Practically, they support the integration of Islamic values across school routines, instruction, health practices, character formation, and school–family relationships. Further research should examine this perspective across multiple madrasahs and diverse sociocultural contexts.

ISLAMIKA

Evaluating Hifdhul Qur’an Learning for Santri at Pondok Pesantren Bahrul Ulum Simo Boyolali

Educational Financing Management and Diversification: A Comparative Study in West Java Primary Schools

Sapuk Puteq in Wetu Telu Islam of Lombok: A Symbol of Cultural Communication as a Form of Religious Moderation

The Practice of Quranic Eudaimonic in the Life of the Keruak Community: A Case Study Based on QS. *Al-A‘la* [87]: 14–15 and Hamka’s Perspective

Exploring the Use of Arabic Grammar Books in *Nahwu* Learning for Developing Islamic Texts Reading Skills at MA Keagamaan Hamzanwadi II NW

From Tafsir to Social Practice: Muslimah’s Practices of Hijab in Lombok Based on QS. Al-Ahzab [33]:59

Tolerance and Loyalty from the Qur’anic Perspective: A Case Study of Social Relations in Lombok Using Tafsir Maudhu’i of QS. Al-Mumtaḥanah [60]: 7–9

Experiences of Integrating Physical, Spiritual, and Intellectual Dimensions in Muslim Life: A Phenomenological Study from the Qur’anic Perspective in East Lombok

Developing a Holistic Learning Culture Based on Islamic Values at MIS Al-Istiqomah: Integrating Health, Discipline, Character, and Learning

The Practice of Quranic Eudaimonic in the Life of the Keruak Community: A Case Study Based on QS. Al-A‘la [87]: 14–15 and Hamka’s Perspective

Exploring the Use of Arabic Grammar Books in Nahwu Learning for Developing Islamic Texts Reading Skills at MA Keagamaan Hamzanwadi II NW