This study highlights the importance of contextual interpretation in the dissemination of ḥadīths on social media, particularly regarding gender dynamics in marriage. Focusing on the frequently cited ḥadīth about “the wife’s denial of her husband’s kindness,” this research explores how such texts, when shared without adequate context, contribute to gender-biased narratives and reinforce patriarchal stereotypes in online spaces. Employing a netnographic approach, the study examines interactions on Instagram accounts @thesunnah_path and @khalidbasalamahofficial, revealing interpretive patterns which are often lacking critical engagement. To counter this, the research applies the mubādalah framework—an egalitarian hermeneutic emphasizing reciprocity and mutual responsibility in marital relationships. Findings show that decontextualized ḥadīth dissemination risks misinterpretation and exacerbates gender imbalances, while mubādalah offers a constructive alternative that promotes gender justice and equitable values. The study calls for more inclusive and context-aware approaches in digital da‘wa, ensuring that religious teachings align with contemporary ethical and social realities. It affirms the need for transformative interpretive models to prevent religious discourse from being misused or misunderstood in today’s digital age.

The development of a humanist da’wah model in the midst of multiculturalism can be realized through the interfaith <em>nyadran</em> tradition. The aim of this research is to develop a pioneering model of cultural and multicultural da’wah, with a case study on the interfaith <em>nyadran</em> tradition as a <em>manhaj</em> of Islam Nusantara Da’wah. The author uses an ethnographic-qualitative method in searching and presenting interfaith <em>nyadran</em> tradition data which is then analyzed with a philosophical hermeneutic approach to find <em>manhaj </em>of Islam Nusantara da’wah from a multiculturalism perspective. The results of this study found several findings:<em> First</em>, the interfaith <em>nyadran</em> tradition of Genting village, Jambu district, Semarang Regency is full of multicultural values, including: the value of unity in diversity, the value of respecting and accepting differences in religious, social and cultural backgrounds, even organizational groups, values prioritizing togetherness in harmony, the value of equality in the absence of discrimination of the majority over minorities, the value of social justice, the value of good prejudice in social interaction and the value of fighting for human rights. <em>Second</em>, the values of multiculturalism in the interfaith <em>nyadran</em> tradition then become an approach strategy (<em>manhaj</em>) in da’wah based on Islamic dialectics and local cultural traditions that are unique to the archipelago. <em>Third</em>, Islam Nusantara da’wah has several characteristics, namely: da’wah that continuously engages in dialectics with local culture, da’wah that cares for the spirit of multiculturalism, da’wah that avoids religious extremism, and da’wa that fights for human rights. <em>Finally</em>, the interfaith <em>nyadran</em> tradition in the scientific structure of Islam Nusantara da’wah in the perspective of multiculturalism is included in the category of approach strategy (<em>manhaj</em>) based on human creativity (<em>al-manāhij al-basyariyyah</em>), which includes: <em>manhaj ṡaqāfiyyah</em> (cultural approach), <em>al-manhaj al-'āṭifi</em> (feeling approach) and <em>manhaj jamā'iyyah</em> (group approach).

The stigmatization of Islam with Islamophobia in Indonesia leads to a formless war that makes <em>jihad</em> struggles under the Qur’an and Hadith with a “sacred canopy theory” approach. The interpretation of the words <em>shahid</em>, <em>jihad</em>, and <em>qital</em> turned into a holy warrior who was then suggested as terrorists. This research is based on a literature study approach using library research. This study explains the doctrine of terrorism on hatred of infidels, Westerns, freedom, and mini clothes. This makes terrorism perspectives in terms of hatred change neuroscience from the nervous system to an emotion that culminates in an increase in psychopathy so that increasing dendritic polymorphisms make it easier for synapses to choose the path of tragedy. The growth of Islamophobia (fear of Islam) is a result of <em>tahrif</em> (deviating the meaning of a word) from outsiders’ understanding, including terrorists who alter the core truth of Islam. This diversion of meaning is a way to ease the reacting and maneuvering emotions into brutal and sadistic actions. They prioritized their interpretation of <em>dyspraxia</em> (carelessness), incoordination (loss of control), <em>dysphasia</em> (loss of polite communication skills), and <em>hemianopia</em> (blindness). Unstable neuroscience strongly pushes into false consideration or bad faith in choosing to be a militant Muslim.

<p>The role of the spiritual heart in transformation and reformation is vital. However, the dynamism of change emanating from the heart is less understood. Using the work of al-Ghazālī (d. 505/1111), this paper centralises the noetic of the spiritual heart and its roles as a learning medium and a change agent. The heart is then conceptually operationalised within the national settings, particularly its role in whole-of-nation moral learning. This is further illustrated by a whole-of-nation moral learning trajectory situated within Brunei’s governance context, which is the (re)Islamisation of the national education system during three periods: pre-independence 1984, post-independence, and the new norm. The case showed the important roles of virtuous leaders to push for moral changes, followers to also engage in moral learning to suppress immoral learning, structures and cultures to be institutionalised to perpetuate moral learning, and selective international relations to catapult local progress.</p>

Gender equality study is the study that will continously be discussed in human life. The study of gender examines the diverse roles of women and men in community life. The concept of <em>mubadalah</em> is of the new studies in gender equality. The concept of <em>mubadalah</em> is way of looking at two relations, namely man and woman, in which both of them as dignified human beings who are able to take advantages of all aspects of life for their good. Education is an important means of educating people who are knowledgeable and have noble character. Gender-based education is the foundation in creating a gender responsive young generation. This study aims to examine more deeply the concept of <em>mubadalah</em> and its implementation in Islamic education. This study used qualitative approach and the type of this research is library research. Data were obtained from various sources relate to the concept of <em>mubadalah</em> and Islamic education. The results show that the concept of <em>mubadalah</em> is one of the concepts of gender equality which can be used as a reference for understanding gender equality and equity that seeks to see women and men as servants of Allah swt. which is the subject of the texts in Al-Qur’an as well as in their interpretation. Education in an Islamic perspective becomes a forum for teaching gender equality through the design of a gender responsive education component.

This article describes model of strengthening the national character values with the Sufism approach in the traditional Madurese Muslim community who has a sectarian and static mindset through the Majlis Maulid wa al-Ta’lim Riyadlul Jannah Madura activities. The strengthening of the national character is based on Islamic teachings which normatively emphasize the ritual and social dimensions. This Majlis builds religious values, love for the country, the spirit of nationality, tolerance, and social care. The pattern of strengthening with the Sufism approach is carried out through the reading of <em>Maulid Simth ad-Durar</em>, <em>shalawat</em>, and <em>qashidah</em> with national character values, <em>mauizhah hasanah</em>, and <em>riyad</em><em>lah</em> through safari maulid in 40 nights and <em>qiyam al-lail</em> on the last 15 nights of Ramadan. The strengthening of the national character runs optimally influenced by the power of prayer, humility (<em>tawad</em><em>lu’</em>) of the Majlis leaders, hospitality, and noble morals in every Majlis activities.

The purpose of this study is to discuss the actions and reactions of the issuance of Permenristekdikti No. 55 of 2018 at Universitas Gadjah Mada (UGM) Yogyakarta and Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta, which exhibits an ideological struggle between Pancasila and Islamism. It was found that the fact of the rise of radicalism in the campus realm underlies the issuance of this regulation. Therefore, it becomes a means of fostering the ideology of the nation on campus. In practice, UIN has not yet implemented the regulation, but it has realized the spirit of it in the form of campus rules. There are responses and impacts that occur. However, it is not within the area of student organs, but the institution, and its impact is felt by all students. Meanwhile, at UGM, there is no direct policy yet, but campus organs have been actively discussing and mapping the patterns of movement to be carried out when the regulation is later enacted.