slamic education plays a strategic role in building a civilization based on divine values, morality, and humanity. In the era of globalization and the Fourth Industrial Revolution, Islamic educational institutions are required to undergo managerial transformation to remain relevant and competitive. This study employs a qualitative approach with a descriptive-analytical method to analyze the concepts, strategies, and implementation of contemporary Islamic education management transformation. Data were collected through library research and document analysis from various sources such as books, scholarly journals, and institutional reports, then analyzed through the stages of reduction, categorization, presentation, and conclusion drawing, with expert validation to ensure data credibility. The results show that the transformation of Islamic education management encompasses three main dimensions: governance reform based on the principles of good governance, strengthening human resource capacity oriented toward digital and pedagogical competencies, and integrating technology into administrative and learning systems. The strategies that can be applied include the digitalization of educational administration, the development of Islamic value-based leadership, and the integration of religious and modern sciences within the curriculum. Although several challenges exist, such as resistance to change, limited resources, and complex regulations, development opportunities arise through the utilization of digital technology and cross-institutional collaboration. Ultimately, the transformation of Islamic education management must be sustainable through a holistic approach that combines spirituality, professionalism, and innovation to produce an excellent, ethical, and adaptive generation. The implications of this research provide theoretical contributions to the development of Islamic education management concepts and practical recommendations for policymakers and institutional leaders in designing effective and future-oriented transformation strategies.
The purpose of the study is to return to the conception of cosmology as something that is not only a natural material but also has an immaterial nature. This research used qualitative techniques based on the search bibliography. The concept of matter that developed during this period was influenced by the development of science. Initially, classical cosmology viewed the universe as a unity encompassing both physical (material) and non-physical (immaterial) aspects, including things considered sacred, such as God. The development of modern cosmology then separated its scientific approach from this sacred dimension. From there, the beginning happens crisis ecology begins with a paradigm shift. Therefore, shifting paradigms through revolutionary science allegedly contains problems that distance man from nature as well as cause damage to sustainable nature. Therefore, the research will discuss about shift in paradigm cosmology, modern science has resulted in crisis ecology, and will criticize as well as sit back to the problem with paradigm Islam. Researchers give a conclusion that crisis ecology today happens to leave from the crisis awareness man that not all matters must be measured with the material will, but there is more sacred that needs to be understood. Finally shift method view in the creation and natural universe makes the Conception of sacredness naturally lost, and the damage system that occurs today.
Pesantren intellectuals played an important role in the history of Islamic civilization in the archipelago, acting as a place to preserve and develop Islamic science from the first kings in the modern period. This research uses qualitative methods with a sociology of knowledge approach. This approach is combined with a historical-sociological perspective. This combination allows the research not only to describe the practices of knowledge transmission but also to uncover the social structures and epistemological meanings that underpin the legitimacy of ulama and the intellectual networks of Pesantren. This research aims to provide a complete image of four main directions: The intellectual network of Pesantrens, the Intellectual discourse that is built, the mechanism of knowledge dissemination and the network of scholars are formed. First, the intellectual scope of the pesantren is understood as the history of institutions that combine the tradition of the golden book, practice sulfur and local social dynamics, thus creating unique Intellectual habits. Second, the Intellectual discourse of Pesantrens is carried out through research programs based on Nadhir, Syarah and Hasyiah, where the process of Tarjih and Takhrij encourages internal criticism while maintaining the authenticity of the Sanad. Third, the dissemination of knowledge occurs by the personal relationship between the methods of Kyai and Santri, Bandongan, Sorogan and Halaqah, strengthened by the Sanad Diploma; This model results in a structured and sustainable community of researchers. Fourth, the network of pesantren transcends geographical boundaries, formed by the activities of Santri in Islamic research centers in the Middle East and once again distributing new domestic knowledge and methods, creating a transnational network. Adaptive distribution and network models reinforce the role of considering maintaining the continuity of Islamic science and expanding its effects on a global scale.
The schism within the Islamic community reached its zenith following the Battle of Ṣiffīn, when the process of Taḥkīm, intended to alleviate the conflict between Ali ibn Abi Talib and Muawiyah ibn Abi Sufyan, instead incited theological divisions. This research focuses on how Taḥkīm transformed the dispute from practical politics into doctrinal debate, giving rise to various sectarian movements. This study aims to critically and historically examine the role of Taḥkīm in the emergence of sects such as the Khawārij, Shīʿah, Murjiʾah, and other theological factions. The methodology employed is a literature review, analysing classical documents and contemporary academic literature that discuss the socio-political context, the arbitration process, and the responses of various groups following Taḥkīm. The findings indicate that this arbitration not only resolved military disputes but also served as a catalyst for the formation of a fragmented Islamic intellectual structure. The implications of this study underscore the importance of re-reading the history of internal Islamic conflict in an objective and inclusive manner, enabling the community to learn from past experiences, maintain unity, and avoid the politicisation of religion that could undermine brotherhood.
This study explores the contestation over religious authority between ulama of dayah and Salafis & Wahhabis in Meulaboh, West Aceh, highlighting the struggle for theological, cultural, and political legitimacy in the Islamic public sphere. Its primary goal is to examine how the living sunnah—the practice of sunnah intertwined with local cultural customs and the rituals of dayah—confronts the strict, text-based definition of as-sunnah promoted by Salafis and Wahhabis. Using qualitative research methods and a sociology of religion framework, this study incorporates Weberian’s authority theory and Bourdieu's habitus concept to analyze the power relations, identities, and social practices involved in the conflict. Findings reveal that this dispute is more than just an ideological or theological issue; it is a struggle for social, symbolic, and political-economic dominance, as seen in cases like Masjid Jabir al-Ka'by and local religious rituals along the west coast of Aceh. This study underscores that the contestation of the sunnah is not merely a religious debate but a social dynamic that shapes who has the authority to define authentic Islam, preserve local identity, and control the religious public sphere.
