Vol. 3 No. 2 (2026): October

The fragmentation of intellectual, moral, and spiritual development remains a significant philosophical challenge in contemporary Islamic education. Although holistic education is frequently presented as an educational ideal, the conceptual relationship between spiritual cultivation, ethical agency, and human formation has not always been sufficiently articulated. This article examines the philosophical thought of Hamka (Haji Abdul Malik Karim Amrullah) to reconstruct an integrative framework of Islamic education grounded in the relationship between Sufism, morality, and human formation. Employing qualitative library research, philosophical inquiry, and critical hermeneutics, the study analyzes four major works by Hamka: Tasawuf Modern, Falsafah Hidup, Lembaga Budi, and Lembaga Hidup. The findings are organized into three interrelated conceptual dimensions: spiritual orientation, ethical embodiment, and holistic human formation. The analysis argues that spiritual cultivation provides an inward normative orientation for human conduct, morality translates spiritual commitments into responsible ethical action, and education facilitates the continuing formation of intellectually reflective, spiritually conscious, and morally responsible individuals. The article further develops a conceptual model in which these dimensions function as mutually reinforcing elements rather than isolated educational objectives. Its principal theoretical contribution is the reconstruction of Hamka’s dispersed reflections into an integrated philosophy of human formation, while distinguishing the researcher’s conceptual synthesis from Hamka’s explicit formulations. The study concludes that Hamka’s thought offers a valuable philosophical resource for rethinking Islamic education beyond cognitive achievement and behavioral conformity toward the formation of morally responsible and spiritually grounded human beings.

This article aims to analyze Ismail Raji al-Faruqi’s concept of the 
"Islamization of Knowledge" as a framework for reconstructing Islamic 
educational curricula in Indonesia within the digital era. This study is 
motivated by persistent issues in Islamic educational curricula, 
characterized by a dichotomy between religious and secular (general) 
sciences, an approach to the integration of knowledge that remains 
largely administrative, and a pedagogical orientation that fails to 
substantively connect religion, science, technology, and Islamic values. In 
the digital era, these challenges are further compounded as students 
navigate a rapid and open flow of information—often without the 
necessary skills for verification, digital etiquette, or ethical-spiritual 
awareness. This research employs a qualitative approach, utilizing a 
narrative literature review based on thematic synthesis. Primary sources 
include the works of Ismail Raji al-Faruqi on the Islamization of 
Knowledge, alongside scholarly articles concerning the integration of 
knowledge, the epistemology of Islamic education, curriculum 
development, and Islamic education in the digital age. The findings 
indicate that al-Faruqi’s framework can serve as a basis for curriculum 
reconstruction through three key dimensions: a *tawhidic* 
(monotheistic) epistemology, the integration of religious, scientific, and 
technological components, and the cultivation of Islamic digital literacy. 
Curriculum reconstruction cannot be achieved merely by appending 
Quranic verses or *hadith* to general subject matter; rather, it must 
encompass learning objectives, the structure of content, pedagogical 
strategies, assessment methods, teaching materials, educator 
competencies, and academic culture. The article concludes that al
Faruqi’s concept of the Islamization of Knowledge remains highly 
relevant for developing an Islamic educational curriculum that is 
integrative, critical, contextual, and oriented toward the greater good 
(*maslahah*) in the digital era. 

The advancement of digital technology has driven a transformation in the field of education, including the teaching of Islamic Religious Education (PAI). One technological innovation with the potential to enhance the quality of instruction is Virtual Reality (VR)—a technology that enables learners to gain immersive educational experiences through simulations of virtual environments. In PAI instruction—specifically regarding topics such as acts of worship (ibadah) and Islamic history—the use of conventional media often faces limitations, particularly in providing concrete visualizations and learning experiences. Subjects like the procedures for Hajj, Umrah, and shalat (prayer) require a procedural and visual understanding, while the study of Islamic history demands historical imagination, allowing students to grasp events within their proper context. This study aims to describe the potential for utilizing Virtual Reality technology as a medium for PAI instruction, focusing on the areas of worship and Islamic history. Employing a qualitative approach, this research utilizes a literature review method, examining various scholarly sources relevant to the application of VR technology in education and PAI instruction. The data are analyzed descriptively to identify the opportunities, benefits, and challenges associated with implementing VR in the learning process. This study demonstrates that VR technology has the potential to provide a more interactive, immersive, and contextual learning experience, thereby helping students understand PAI subject matter more concretely and increasing their engagement in the learning process. Nevertheless, its implementation requires careful consideration of infrastructure readiness, the costs of acquiring equipment, and the competence of educators in integrating such technology into their teaching. This research is expected to provide a conceptual contribution toward the development of innovative PAI learning media that are adaptive to the evolution of digital technology.

This article examines the transformation of Sufism during the 3rd and 4th centuries Hijri, tracing its evolution from an ascetic lifestyle (zuhd) into a systematic spiritual discipline. Initially, Sufism emerged as a response to the socio-political turbulence, material excess, and spiritual decline among Muslims following the Umayyad and early Abbasid periods. Over time, Sufism underwent significant changes in form, focus, and dissemination. Sufi scholars began codifying spiritual concepts such as magam, hal, fana', and ma'rifah, and established organized institutions and Sufi orders (tariqah) for spiritual training. Using a qualitative-historical approach based on library research, this study shows that the transformation of Sufism was not only driven by internal dynamics but also shaped by broader theological, philosophical, and political developments of the Abbasid era. As a result, Sufism emerged as a distinct and influential intellectual and spiritual tradition within Islam.

This study analyzes the interpretive practices of Sufyan al-Thawri in his exegesis of Quranic verses, specifically those found in Surah al-Jathiyah. The examination of Sufyan al-Thawri’s approach aims to understand the interpretive methods he employed methods that fostered a style of thought accessible to a broad audience. By tracing his interpretations of the Quran, this research seeks to illuminate his process of Quranic exegesis. The study further aims to uncover the specific interpretive practices utilized by Sufyan al-Thawri, encompassing both his methodology and the intellectual framework he applied to understand the Quranic text. The findings indicate that Sufyan al-Thawri’s approach is characterized by tafsir bil-ma’thur (exegesis based on transmitted tradition).