NIHAYAH
NIHAYAH: Journal of Islamic Studies is a peer-reviewed open-access academic journal dedicated to the dissemination of high-quality research in the broad field of Islamic studies. This journal publishes theoretical discussions, empirical research findings, and interdisciplinary approaches that contribute significantly to the development of Islamic scholarship in classical and contemporary contexts. The journal serves as an intellectual platform for academics, researchers, educators, practitioners, and students who are deeply engaged in the study of Islam, both in its textual heritage and living realities. With a strong commitment to academic excellence, NIHAYAH welcomes articles written in either language Indonesia or English. Each submission undergoes a rigorous double-blind peer review process to ensure objectivity, relevance, and scholarly integrity. We encourage submissions from diverse Islamic perspectives and research fields, including but not limited to Qur’anic studies, Hadith, Islamic jurisprudence, theology, education, culture, and civilization.
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<![CDATA[MODEL KEPEMIMPINAN PENDIDIKAN KH HASYIM ASY'ARI: ANALISIS HISTORIS TERHADAP KONSEP ADAB AL-'ALIM WA AL-MUTA'ALLIM ]]>
<![CDATA[Mukhtari, Al]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article explores the historical construction and contemporary relevance of the concept Adab al-‘Alim wa al-Muta‘allim in the thought of KH Hasyim Asy’ari, positioning it as a model of Islamic educational leadership grounded in the local wisdom of the pesantren tradition. In the pesantren context, adab is not merely a set of ethical norms but serves as an epistemological foundation for the educator-student relationship, synthesizing elements of Islamic jurisprudence (fiqh), Sufism (tasawuf), and Javanese cultural values. This study employs a qualitative approach through intellectual history and case study methods. Data were collected through textual analysis of the Adab al-‘Alim wa al-Muta‘allim manuscript, historical documentation of Tebuireng Pesantren (1900–1947), interviews with pesantren leaders, and participatory observation at three pesantren that continue to implement the concept. The findings reveal that KH Hasyim Asy’ari developed the adab framework as a response to colonial moral degradation and as a pillar for educational leadership rooted in spirituality and scholarship. This concept integrates scholarly authority with charismatic values in the kiai–santri relationship, remaining relevant amid the crisis of ethics in modern education systems. The study concludes that KH Hasyim Asy’ari’s concept of adab offers strong potential for integration into national education systems, particularly in fostering character and ethical leadership based on spiritual and local values. Further cross-regional research is recommended to develop an applicable leadership model across diverse pesantren contexts.]]>
<![CDATA[FILSAFAT ETIKA MULLA SADRA: SINTESIS ANTARA HIKMAH MUTA'ALIYAH DAN TANTANGAN BIOETIKA KONTEMPORER ]]>
<![CDATA[Abrar, Muhammad]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article explores the contribution of ethics in the philosophy of Mulla Sadra, a prominent 17th-century Islamic thinker, to contemporary bioethical dilemmas such as euthanasia, cloning, and genetic engineering. Rooted in the paradigm of Hikmah Muta‘āliyah, Sadra rejects static ethical norms and introduces a dynamic framework based on the concepts of substantial motion (al-ḥarakah al-jawhariyyah), unity of being (waḥdat al-wujūd), and gradation of existence (tashkīk al-wujūd). This approach views human existence as a process of spiritual perfection, making every ethical decision in medicine part of a broader evolution of consciousness. The study employs a qualitative method using philosophical inquiry of Sadra's primary texts and contemporary bioethical literature. Key findings reveal that Sadrian ethics offers an alternative to the fragmented and individualistic nature of Western bioethics. The concept of ontological unity allows for a reinterpretation of patient autonomy, while the gradational theory of being bridges clinical action with metaphysical values. The article recommends integrating Sadrian concepts into medical education curricula and establishing bioethics committees grounded in hikmah within Muslim contexts. The main conclusion emphasizes that Mulla Sadra’s philosophy is not merely a historical artifact but a living intellectual resource for addressing modern bioethical crises with both spiritual depth and rational coherence.]]>
<![CDATA[KALIGRAFI ISLAM SEBAGAI ALAT TERAPI ART THERAPY BAGI PASIEN GANGGUAN DEPRESI ]]>
<![CDATA[Aidinal Ma’arif, Shafwan]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
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<![CDATA[This study investigates the effectiveness of Islamic calligraphy as an adjunctive therapy for patients with mild to moderate depression within a culturally and spiritually contextualized Islamic framework. Utilizing a mixed-methods approach, the study involved 30 participants divided into two groups: an experimental group (Qur’anic calligraphy therapy) and a control group (general art therapy). The intervention included 12 sessions of writing Qur’anic verses of hope using the khat naskh style combined with mindfulness techniques. Quantitative results showed a 40% greater reduction in PHQ-9 scores in the calligraphy group compared to the control (p<0.01). Neurophysiological data revealed a 25% increase in alpha wave activity during calligraphy sessions compared to free drawing. Symbolic analysis of artwork indicated dominant use of blue and gold, associated with tranquility and spirituality. In-depth interviews revealed that 73% of participants cited the meaning of the verses as a key factor in mood improvement, and some developed personalized “calligraphy journals” as a form of self-healing. These findings suggest that Islamic calligraphy offers an effective, culture-sensitive psychospiritual intervention for Muslim patients. The study recommends integrating calligraphy modules into mental health clinics and training counselors as Islamic art therapists. It also highlights future research opportunities in exploring digital calligraphy interventions using tablets and stylus for Gen Z Muslims.]]>
<![CDATA[EFEK PSIKOLOGIS PEMBACAAN DZIKIR TERHADAP KESEHATAN MENTAL DI ERA DIGITAL ]]>
<![CDATA[Mulya, Budi]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This study investigates the psychological effects of dzikir (Islamic remembrance) on the mental health of young Muslims in the digital era. The research stems from the increasing phenomenon of digital fatigue and spiritual crises caused by overexposure to online content. Dzikir is examined not only as a religious ritual but also as a cost-effective digital detox strategy rooted in neuroscience. Using a mixed-methods approach, the study involved 100 Muslim participants aged 18–35 who are active on social media. Data were collected through the DASS-21 survey, 30-day reflective journals, in-depth interviews, and content analysis of online trends. Results show that 78% of participants reported reduced screen-induced anxiety and 65% experienced improved sleep quality through regular dzikir. Neuropsychological findings using fMRI indicate increased prefrontal cortex activity during dzikir recitation. The discussion critically explores the rise of "instant dzikir" on platforms like TikTok, urging for a more authentic digital spirituality. Dzikir demonstrates not only individual therapeutic benefits but also fosters supportive online communities, as seen in the #DzikirDigital trend. The study recommends incorporating evidence-based dzikir modules into digital counseling platforms and promoting contextual digital spirituality education. Further research is suggested to explore the impact of dzikir on attention span and productivity among remote workers.]]>
<![CDATA[TEUMAKASIH BUKAN SEKADAR KATA: FILOSOFI UNGKAPAN ACEH SEBAGAI RESISTENSI BUDAYA GLOBAL ]]>
<![CDATA[Raihan, Muhammad]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[The extinction of local languages has become a pressing global issue, as highlighted by UNESCO's alarming statistic that one regional language disappears every two weeks. Amid the tide of global linguistic homogenization, the Acehnese term teumakasih emerges as a subtle yet potent symbol of cultural resistance. This study aims to explore the revitalization of teumakasih in the context of glocalization, as well as its embedded semantic and identity values. A qualitative approach using linguistic ethnography and semiotic analysis was employed to trace the word’s usage in both physical spaces (coffee shops, prayer houses) and digital platforms (social media, marketplaces). Findings reveal that teumakasih is more than a polite expression; it carries a distinct local philosophy: teuma means "to return" and kasih means "love", forming a notion of sincere and spiritual giving. In glocal spaces such as Acehnese coffee shops in Jakarta and Melbourne, teumakasih is used to signify Acehnese cultural identity. Furthermore, intergenerational transmission through online practices and everyday interactions demonstrates that language functions as a crucial medium for preserving collective memory. Thus, local expressions like teumakasih serve as a final stronghold in the face of global cultural identity crises. This study asserts that language revitalization depends not only on formal policies but also on the lived, everyday practices embedded in simple spoken words.]]>
<![CDATA[MELACAK JEJAK KOSMOPOLITANISME ACEH DI JALUR REMPAH NUSANTARA ]]>
<![CDATA[Razi, Fakrur]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article revisits the cosmopolitan legacy of Aceh within the framework of the Nusantara spice route, emphasizing its strategic role as a hub of trade and cultural interaction from the 16th to the 18th century. Employing an interdisciplinary approach that integrates oral history, maritime archaeology, and philological analysis of ancient manuscripts, the study reconstructs Aceh's position as a crucial node in the global network linking the Middle East, South Asia, China, and Europe. The findings indicate that Aceh functioned not only as a spice entrepôt but also as an intellectual exchange center and home to vibrant multiethnic communities. Loanwords in the Acehnese language, Islamic literacy traditions, and traces of transregional scholars serve as evidence of the region’s once-flourishing cosmopolitan dynamics. However, the rupture of historical narratives due to colonialism, political centralization, and the lack of local historical education has contributed to the erosion of this collective memory. Therefore, this study recommends the revitalization of local historical awareness through participatory education and community-based heritage tourism. It also opens pathways for further research on Aceh’s role in cultural diplomacy and broader interregional relations in Southeast Asian history.]]>
<![CDATA[HIKAYAT PERANG SABIL DI LAYAR TIKTOK: REPRODUKSI NARASI HEROISME ACEH MASA KINI ]]>
<![CDATA[Mustaqim, Mustaqim]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article investigates how the narrative of heroism in Hikayat Perang Sabil is digitally reproduced on TikTok by Aceh’s younger generation. The shift from ancient manuscripts to short-form video content creates a new landscape for transmitting historical values. Employing a digital ethnographic approach, the study observes over 100 TikTok videos tagged #PerangSabil across six months, complemented by in-depth interviews with content creators and young users, and semiotic analysis of visual, audio, and symbolic elements. Findings reveal that themes of jihad and struggle are repackaged using popular visual language and viral strategies, such as traditional music remixes, cinematic dramatization, and emotionally charged texts. TikTok serves as a cultural negotiation space between traditional values and contemporary digital expression. While there is appreciation for the preservation of collective memory, criticisms arise concerning the oversimplification of historical meanings. The study concludes that digital platforms, despite their limitations, hold significant potential for shaping a dynamic and inclusive historical consciousness, but require historical literacy and ethical collaborations between historians and content creators.]]>
<![CDATA[TOXIC POSITIVITY DALAM KONTEN MOTIVASI ISLAMI: BAHAYA DI BALIK KATA-KATA PENYEMANGAT ]]>
<![CDATA[Nabawi, Nisbaul]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
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<![CDATA[The surge of Islamic motivational content on social media has generated a form of religious communication that adopts the language of instant positivity typical of pop psychology. Behind phrases like “Don’t be sad, Allah is with you” or “Stay strong, Allah will make a way,” lies a practice of toxic positivity—urging constant happiness and gratitude without validating negative emotions. This study critically examines how toxic positivity manifests in popular Islamic content and its psychological impact on young Muslims. Employing critical discourse analysis on 300 #MotivasiIslami posts from Instagram and TikTok, alongside digital ethnography and interviews with 20 content consumers aged 18–30, the study identifies three dominant patterns: denial of negative emotions, simplistic religious solutions, and misuse of the concept of tawakkul. Findings reveal that 28% of respondents felt guilty for not being able to maintain constant positivity. The research highlights how Qur'anic verses or prophetic traditions are selectively used to support shallow affirmations, and how the attention economy commodifies spirituality. The study underlines the need for religious media literacy that promotes a balanced integration of psychology and spirituality, and a more holistic narrative of sabr (patience). It recommends developing content that not only encourages but also embraces emotional complexity within the framework of faith.]]>
<![CDATA[DOA DALAM GENGGAMAN: ANALISIS PENGGUNAAN APLIKASI WIRID REMINDER DI KALANGAN MILENIAL URBAN ]]>
<![CDATA[Maqfirah, Siti]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[The rise of digital technology has reshaped how urban millennials practice their faith, particularly in daily devotions such as wirid and prayer. This article explores the phenomenon of wirid reminder app usage among Indonesian urban millennials, focusing on usage patterns, motivations, and spiritual-psychological impacts. Employing a mixed-methods approach, data were gathered through an online survey of 200 active users, in-depth interviews with 15 intensive users and 5 app developers, as well as digital observation of five popular applications and related online user forums. Findings reveal that 75% of users access the app during commutes or work breaks, with notification and progress tracking features being the most popular. Key motivations include the need for spiritual consistency and peer influence. While the app supports the reinforcement of spiritual routines, some users experience notification fatigue due to excessive alerts. Additionally, ethical concerns arise regarding the monetization model of premium subscription for advanced features, highlighting a tension between digital convenience and commodification of religious practice. The article recommends that app developers incorporate culturally contextualized content and promote mindful spiritual engagement rather than fostering dependency on digital reminders. This study underscores the need for a holistic and ethical framework in designing digital spirituality platforms for contemporary users.]]>
<![CDATA[AUGMENTED REALITY MUSHAF: MENGHIDUPKAN KEMBALI SENI TAFSIR VISUAL ]]>
<![CDATA[Syauqi, Muhammad]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article explores the potential of the Augmented Reality Mushaf (AR Mushaf) as a contemporary medium to revitalize the visual exegesis of the Qur'an, a tradition that has diminished in the face of modernization. The study adopts a development research approach, involving interdisciplinary collaboration among Qur'anic scholars, calligraphers, and AR developers. A prototype of the AR Mushaf was developed and tested with three user groups—traditional Islamic boarding school students, Muslim university students, and converts to evaluate user responses regarding the reading experience and understanding of Qur'anic verses. The findings reveal that AR enables thematic exegesis through infographic animations, vocabulary clarification via augmented notes, and three-dimensional visualization of Qur'anic narratives. Approximately 78% of participants reported improved contextual comprehension of verses, and 62% felt a deeper reading experience, though 15% expressed concern about distraction from the sacred text. The discussion highlights the continuity between classical manuscript illumination and modern visual technology as a renewed form of Islamic artistic heritage. Additionally, the article addresses ethical and pedagogical considerations in the development of religious technologies, particularly the limits of sacred visualization and developers’ responsibilities in preserving Qur'anic integrity. The study concludes that AR Mushaf offers a promising bridge between tradition and innovation, provided it is guided by culturally and theologically sensitive development frameworks.]]>
