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Arabic Phonological Competence and the Understanding of Islamic Legal Terminology in the Contemporary Era Akla; Ahmad Arifin; Nur Hanifansyah; Mamluatur Rahmah; Khaled Hassan Al-Jabali
MILRev: Metro Islamic Law Review Vol. 5 No. 2 (2026): MilRev: Metro Islamic Law Review
Publisher : Faculty of Sharia, UIN Jurai Siwo Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32332/milrev.v5i2.12203

Abstract

The mastery of Arabic phonology (Ashwāt al-‘Arabiyyah) plays a fundamental role in the accurate interpretation of classical Islamic texts, yet its contribution to the understanding of Islamic legal terminology remains underexplored in contemporary Islamic education. This study investigates the relationship between Arabic phonological competence and students' understanding of Islamic legal terminology in the contemporary era, particularly within the context of Salafi Islamic boarding schools (pesantren) that rely heavily on kitab kuning as their primary learning resource. The research aims to assess students' levels of phonological competence, measure their mastery of Islamic legal terminology, and examine the extent to which phonological competence influences legal understanding. Employing a mixed-methods explanatory sequential design, the study collected quantitative data from 120 students via standardised tests measuring Arabic phonological competence and comprehension of Islamic legal terminology. The quantitative phase was followed by qualitative inquiry involving classroom observations, in-depth interviews, and document analysis to explain and contextualise the statistical findings. Quantitative data were analysed using correlation and regression analyses, and qualitative data were analysed using thematic analysis. The findings demonstrate a statistically significant positive relationship between Arabic phonological competence and the understanding of Islamic legal terminology. Students with higher levels of phonological mastery exhibited greater accuracy in identifying, interpreting, and applying legal concepts embedded in classical fiqh texts. Qualitative evidence further reveals that phonological awareness facilitates semantic processing, improves retention of legal concepts, and strengthens comprehension of qawāʿid fiqhiyyah through recurring sound patterns that function as cognitive anchors. Conversely, inadequate phonological competence frequently led to pronunciation errors, lexical confusion, and misinterpretation of legal meanings. This study contributes to the growing scholarship on Arabic language pedagogy and Islamic legal education by demonstrating that phonological competence is not merely a linguistic skill but also a crucial cognitive foundation for legal literacy. The findings underscore the need to integrate systematic phonological instruction into contemporary kitab kuning learning to enhance students' legal comprehension and interpretive accuracy.
Eco-Governance Fiqh and Urban Waste Management: A Critical Study of Environmental Policy in Yogyakarta Hariyanto Hariyanto; Muhammad Saleh Tajuddin; Zulhilmi bin Paidi; Hajar Salamah Salsabila Hariz; Mamluatur Rahmah
Journal of Islamic Law Vol. 7 No. 1 (2026): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v7i1.5167

Abstract

Urban waste is conventionally framed as residual material subject to technical management; however, it constitutes a vital element of the urban ecological system. Focusing on Yogyakarta City, this study examines how environmental policy and Islamic legal reasoning in this context construct, justify, and address urban waste governance. Employing a critical legal studies approach to expose the contingent and ideological underpinnings of legal rationality, the analysis reveals that existing governance structures are marked by a fragmented and anthropocentric paradigm emphasizing managerial efficiency, immediacy, and the preservation of urban order. Within this framework, the concept of maṣlaḥah (public interest) operates as a justificatory dispositive that normalizes, defers, and conceals environmental harm, thereby producing what the article terms pseudo-environmental justification. This mode of reasoning reduces complex ecological relationships to administratively manageable units, effectively displacing systemic accountability. The article advances the concept of eco-governance fiqh (fiqh al-ḥawkamah al-bīʾiyyah) as a critical and constructive intervention. Rather than offering a purely normative extension of fiqh al-bīʾah (ecological fiqh), this framework reconceptualizes Islamic legal reasoning as an epistemic practice oriented toward ecological relationality, systemic interdependence, and accountability. By situating Islamic jurisprudence within broader discourses of law, power, and ecology, the study contributes to reimagining environmental governance beyond technocratic and anthropocentric constraints. [Sampah perkotaan secara konvensional dipahami sebagai material sisa yang tunduk pada pengelolaan teknis. Padahal, ia merupakan elemen penting dalam sistem ekologi perkotaan. Dengan berfokus pada Kota Yogyakarta, penelitian ini mengkaji bagaimana kebijakan lingkungan dan penalaran hukum Islam dalam konteks tersebut membentuk, melegitimasi, dan merespons tata kelola sampah perkotaan. Dengan menggunakan pendekatan critical legal studies untuk mengungkap landasan kontingen dan ideologis dari rasionalitas hukum, analisis ini menunjukkan bahwa struktur tata kelola yang ada ditandai oleh paradigma yang terfragmentasi dan antroposentris, yang menekankan efisiensi manajerial, kecepatan respons, serta pemeliharaan keteraturan perkotaan. Dalam kerangka ini, konsep maṣlaḥah berfungsi sebagai dispositif justifikatif yang menormalisasi, menunda, dan menyamarkan kerusakan lingkungan, sehingga menghasilkan apa yang dalam artikel ini disebut sebagai pseudo-justifikasi lingkungan. Pola penalaran ini mereduksi relasi ekologis yang kompleks menjadi unit-unit yang dapat dikelola secara administratif, yang pada akhirnya menggeser akuntabilitas sistemik. Artikel ini mengajukan konsep fikih tata kelola ekologis (fiqh al-ḥawkamah al-bīʾiyyah) sebagai intervensi kritis sekaligus konstruktif. Alih-alih sekadar merupakan perluasan normatif dari fikih ekologi (fiqh al-bīʾah), kerangka ini mekonseptualisasi ulang penalaran hukum Islam sebagai praktik epistemik yang berorientasi pada relasionalitas ekologis, interdependensi sistemik, dan akuntabilitas. Dengan menempatkan yurisprudensi Islam dalam diskursus yang lebih luas mengenai hukum, kekuasaan, dan ekologi, penelitian ini berkontribusi pada upaya membayangkan kembali tata kelola lingkungan melampaui batas-batas teknokratis dan antroposentris.]
PENGUATAN KETAHANAN KELUARGA MELALUI SOSIALISASI NILAI-NILAI TASAWUF DALAM KELUARGA MUSLIM Lintang Seira Putri; Mamluatur Rahmah; Eri Erdetya
AL HAZIQ: Journal of Community Service Vol. 04, No. 2 Desember 2025
Publisher : Institut Islam Mamba'ul 'Ulum Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54090/haziq.1022

Abstract

The family is the first environment for individuals to shape their character, values, and behavior. However, modern challenges such as shifting cultural values, the influence of social media, and increasing family conflicts require strong family resilience. This activity aims to educate the community about efforts to strengthen Muslim family resilience through the dissemination of Sufi values. The community service activity was carried out at the Nur Hasanah Mosque study group in Kampung Baron Cilik, Laweyan, Surakarta, through several stages, namely an initial survey, material preparation, implementation of two educational sessions, and evaluation. The material presented included the concept of a resilient family and the implementation of Sufi values such as patience, gratitude, trust in God, and spiritual awareness in family life. The evaluation was conducted using pretest and posttest questionnaires for 35 participants. The results showed that 30 participants (85.7%) experienced an increase in their understanding of family resilience and Sufi values, while 5 participants (14.3%) did not show any improvement. These findings indicate that strengthening Sufi values contributes positively to improving the understanding and readiness of Muslim families to face challenges and crises adaptively.