This study aims to contribute to the concept and application of Islamic economics in mainstream economics, particularly in Thailand, as an alternative worldview to promote the welfare of humankind. The study examines the impact of zakāt distribution on growth, as measured by gross provincial product (GPP) per capita, in Songkhla Province, Thailand. An econometric analysis is conducted using various procedures, including unit root tests, cointegration tests, Granger causality tests, correlation tests, and multiplier effect analysis. The study's findings suggest that zakāt distribution is positively and significantly associated with GPP per capita. The Granger causality test indicates that zakāt distribution causes changes in GPP per capita and vice versa, with changes in GPP per capita influencing zakāt distribution. The study also demonstrated that the zakāt distribution multiplier shows a positive impact on growth. Conclusively, this research found that zakāt distribution could boost GPP per capita in the Songkhla province of Thailand in the long run. It is suggested that a national zakāt institute be established in Thailand to provide higher-quality welfare for the Thai population.

This article examines the role of Islamic law in shaping maritime governance in the Sultanate of Banten during the 16th and 17th centuries, with particular emphasis on its incorporation into administrative and regulatory practices. Rather than approaching Islamic law as a fixed or purely doctrinal system, the study conceptualizes it as a set of normative references embedded in port administration, commercial regulation, and maritime security. Adopting a socio-legal historical approach, the analysis draws on Bantenese legal manuscripts, European travel accounts, and Dutch colonial records. The findings demonstrate that Islamic legal norms operated in interaction with political authority and mercantile institutions through the consultative involvement of religious scholars, institutional coordination between the Sultan and port officials (syahbandar), and the selective application of legal sanctions and fiscal arrangements to govern a plural trading community. This article offers empirically grounded insights into Islamic law as a context-specific practice within Southeast Asian maritime societies.

In an increasingly digitalized social environment, maintaining interreligious harmony has become a critical challenge for multicultural societies such as Indonesia. This study examines the strategic role of the Religious Harmony Forum (Forum Kerukunan Umat Beragama/FKUB) in fostering social cohesion amid religious, ethnic, and cultural diversity within the framework of the Unitary State of the Republic of Indonesia. Using a qualitative research design with a phenomenological approach, this study integrates document analysis, academic literature, and empirical data collected through questionnaires distributed to 50 respondents involved in or knowledgeable about FKUB activities. The findings indicate that FKUB plays a significant role as a mediator of interreligious conflict, a facilitator of dialogue, and a promoter of tolerance, particularly through digital platforms such as webinars, social media campaigns, and educational content. However, its effectiveness remains constrained by limited institutional resources, uneven local legitimacy, and challenges in reaching digitally under-literate communities. Therefore, the study highlights the need for adaptive digital communication strategies and stronger collaboration among FKUB, government institutions, civil society, and religious communities to sustain interreligious harmony in the context of ongoing social and technological transformation.

Madrasah has been integrated into the national education system. This policy pushed the reconstruction of the curriculum regarding the components of religious and general subjects and its implications for madrasah alums. This research aims to examine the impact of the Ministrial Joint Decree on the academic quality of madrasah aliyah alums in South Sulawesi. This qualitative research gathered the data through interviews with the madrasah principals, teachers, and the head of the education division at the Ministry of Religious Affairs of South Sulawesi. This study shows that both state and private Islamic senior high schools in the province applied various strategies to overcome curriculum overload through maximizing learning hours, improving the quality of teachers, and applying boarding school system where learning activities adopt a fullday system. Through such mechanism, that madrasahs produced competitive alums. A further implication for Islamic public and private schools' alums is concerned with the increase in the number of their alums in pursuing education at prominent state universities in Indonesia.

This research departs from the conflict between Jabiri's fragmented geo-epistemology and his antipathy towards ‘irfānī epistemology, vis a vis the character and style of Indonesian Islamic reasoning. The strong influence of Jabiri's thoughts in this country makes it important to answer the question of the development of the discourse on the criticism of Arab Islamic reasoning, how Indonesian figures absorb his thoughts, and how to develop them in the future. Using the qualitative method and an Islamic philosophical approach, this research comes to the following conclusions: first, Jabiri's fragmented geo-epistemology is not consistent with its initial holistic vision, is stuck in a selective attitude, fails to appreciate Eastern Islamic culture, and rests on assumptions of rationality that lack depth. Second, Jabiri's influence in Indonesian Islamic discourse has not made local figures adhere to a fragmented epistemology, nor have they become antipathetic towards ‘irfānī reasoning. Third, the development of integrative epistemology and 'irfānī epistemology in Indonesian Islamic reasoning can be enriched with a foothold on Neo-Sadra philosophical models. All data in this study were collected using library research methods.

Hadith studies in Indonesia have lagged despite hadith being the second source of Islam. The question is how Muslim scholars and Islamic social organizations have contributed to developing hadith studies in Indonesia. To answer this, library research with an analytical approach was conducted to discover a description of their contributions. Data was gathered through a literature study, analyzing references written by Muslim scholars in Indonesia using inductive and content analysis. The result shows that the lag in hadith studies is due to the lack of attention from Muslim scholars and the limited resources of hadith. However, Hadith studies began to be experienced in the second half of the 19th Century, growing to the early 20th Century. This was, among others, driven by the purification of Islamic teachings and the critique of Orientalists who undermined hadith. In this context, Muslim scholars and Islamic social organizations in Indonesia have significantly contributed to the development of hadith studies, mainly through providing literature on hadith and its sciences. However, their approaches differ. Muslim scholars interpret hadith textually and contextually, while Islamic social organizations, except NU, primarily use a textual approach. NU, in contrast, applies both approaches in its deliberations.

Despite being banned by the government, HTI continues to struggle for Islamic caliphate as a clandestine movement. This study is aimed to explain factors resulting in the relatively successful penetration of caliphate ideology in a changing Malay society, as represented by Bangka Belitung Archipelagic Province. It employed a qualitative approach through the library study of both offline and online data sources in order to gain a holistic comprehension of HTI’s success. The research results elaborate HTI’s mobilization strategies as the internal factor and the context of changing Malay society and the dysfunction of moderate socio-religious organizations as the external factor contribute to HTI’s success in the changing society. Mobilization strategies comprising the intensive implementation of religious learning and preaching, publication, public demonstration, good relation and network with local important figures, and the competent use of communication and information technology become effective in the context of changing Malay society reconstructing identity and seeking solutions to its social and economic problems. In addition, the dysfunction of moderate socio-religious organizations producing a theological vacuum accentuates HTI’s relative victory. Thus, the performance of HTI depends on its internal capabilities and external context and the function of socio-religious organizations in society.

The emergence of popular preachers in Indonesia today has colored the public sphere. This article aims to discover Ustaz Abdul Somad's audience's response to the da'wah (Islamic peaching) he delivered. This article uses a qualitative method by interviewing ten selected informants using a purposive sampling technique. This study finds that some of Ustaz Abdul Somad's audiences are active. They not only listen to Ustaz Abdul Somad's lectures but also produce video lectures that are distributed through social media. The popularity of preachers such as Ustaz Abdul Somad is supported by the activeness of his audiences and advances in communication technology. The popularity of Ustaz Abdul Somad indicates that widespread Islamization in Muslim societies continues to be carried out amid the onslaught of modernization and globalization. This article recommends that the role of audiences is crucial in spreading a preacher's popularity in Indonesia. This article also helps explain that today's da'wah audiences are very different from those in the past in term of active involvement in spreading the da’wah message.

The dominance of Islamism in West Sumatra has increasingly strengthened in the post-decentralization period, primarily through the implementation of regional government regulations with Sharia nuances. In contrast to previous studies about the relationship between adat (custom) and Sharia as Minangkabau identity, this study critically examines 1) the way Sharia-based custom is implemented by the Nagari government, which is the smallest unit of local government in West Sumatra; 2) its socio-political implications for religious freedom in the Nagari. This study takes the case of Agam Regency, which has explicitly issued Regent Regulation No. 74 of 2016 concerning the implementation of Nagari Madani. The regulation is a concrete step to realizing religious and traditional life in 82 Nagari, one of 16 sub-districts in the Religious District of West Sumatra. By applying the analytical framework of Grim and Finke on religious favoritism, this study shows that the Nagari Madani policy implemented in Agam Regency is a form of Islamic favoritism. This policy departs from the customary philosophy of adat basandi syara’, syara’ basandi Kitabullah (ABS-SBK), which presupposes that Islam is the primary and principal value for the life of all people in the West Sumatra region. Through the implementation of ABS-SBK, the spirit of Islamization of Minangkabau nature in the development of Nagari provides many conveniences for the majority of Muslims in developing Islamic teachings and accessing funding sources. However, this policy may exclude as fellow citizens who should have the same rights to practice their religion and access development facilities in the Nagari.

Traditions in society is not only the product of the cultural heritage of a particular community that has been preserved for generations, but also of an interpretation of the transcendental values of teachings derived from the holy text of the Quran. It may also be the result of a marriage between religious understanding and the tradition of its adherents or the relationship between religion and local traditions. In this regard, this study aimed to unveil and analyze the cultural realities within the ‘Maleman’ tradition of the Sasak community as a product of interpreting the Quranic text regarding the night of ‘lailatul qadar’, which was the focal point of this study. Anchored in a phenomenological qualitative approach and an interactive analysis model from in-depth interviews and participant observations, symbolic meanings and religiosity values were discovered within the ‘Maleman’ tradition. It was the result of the Sasaknese community’s interpretation within their cultural landscape that has been preserved to this day. Additional findings indicated that the ritual of lighting the ‘dile Jojor’, a traditional torch made from the castor seeds, on the odd nights of the 21st, 23rd, 25th, 27th, and 29th of Ramadan was intended to welcome ‘laelatul qadar’, which the Sasak community of Lombok believed to be a night that must be ‘pursued’ (QS. al-Qadr [97]): 1-5 and guided by (QS. al-Taghabun [64]): 8. Similarly, the selection of raw materials for ‘Dile Jojor’ from the fruit of the ‘Jarak’ (Castor) tree, symbolically analogized from the term ‘syajarah mubarakah zaituna’ (QS. al-Nur [24]): 35. Both have a common element, namely they contain oil that can produce light.”