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Islamika: Jurnal Keislaman dan Ilmu Pendidikan
Published by STIT Palapa Nusantara Lombok
ISSN : 26565382     EISSN : 26560224     DOI : -
Core Subject : Religion, Education,
Religion Other
Islamika Journal is an interdisciplinary publication of original research and writing on islamic studies and education . This journal was published by Pendidikan Agama Islam (PAI) STIT Palapa Nusantara Lombok - NTB which was published twice in a year, January and July with a minimum of 5 articles. The journal aims to provide a forum for scholarly understanding of the field of education and plays an important role in promoting the process that accumulated knowledge, values, and skills. Scientific manuscript dealing with Islamic studies and education science topics are particularly welcome to be submitted
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Articles 476 Documents
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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 Kabul Watan; Hulaimi Al-Amin
ISLAMIKA Vol 8 No 4 (2026): OCTOBER
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v8i4.6577

Abstract

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 Maspi Fathurroziq; Satriawan Satriawan; Sultan Sultan
ISLAMIKA Vol 8 No 4 (2026): OCTOBER
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v8i4.6580

Abstract

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 Ulul Arham
ISLAMIKA Vol 8 No 4 (2026): OCTOBER
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v8i4.6581

Abstract

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 Muhammad Labibuddin
ISLAMIKA Vol 8 No 4 (2026): OCTOBER
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v8i4.6583

Abstract

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 M. Nurkholis Ali Fikri
ISLAMIKA Vol 8 No 4 (2026): OCTOBER
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v8i4.6588

Abstract

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 Muhammad Marwazi
ISLAMIKA Vol 8 No 4 (2026): OCTOBER
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v8i4.6589

Abstract

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.

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