2 research outputs found
The Three Sons of Noah Civilization Spread
Full text linkTaufan of Nuh caused the entire surface of the earth to be destroyed, except for Nuh’s three sons, their wives and Nuh. The Qur'an only informs us that the descendants of Nuh continued his lineage but does not explain the spread of their civilizations. This article aims to discuss the civilization spread of Nuh’s three sons to three continents and their dominance in the central region (Arab). Using qualitative methods (library research) with a descriptive-analysis approach. Data sources were obtained through observations in divine books, especially the Al-Qur’an, tafsir books and books and journals that fit the theme. From the data that has been collected, it was found that all the nations in the world, namely on the first three continents (Africa, Asia and Europe) came from the descendants of Nuh, namely Sam, Ham and Yafits. Yafits has 7 children, most of whose descendants inhabited the European continent. Ham has 4 children, his descendants inhabited the African continent. Meanwhile, Sam has 5 children, among whom were the prophets and messengers such as Ismail, Ishaq and the Prophet Muhammad, as well as great nations, including the Arabs, who created extraordinary civilization, science and art
Exploring non-formal Islamic education: Research trends, contextual practices, and participant impacts (2015–2025)
Full text linkThis study examines the landscape of non-formal Islamic education through a systematic literature review (SLR), bibliometric mapping, and content analysis of scholarly publications published between 2015 and 2025. The Scopus database served as the primary data source, yielding 46 eligible articles in accordance with PRISMA guidelines. Bibliometric analysis, performed using Biblioshiny (R-package) and VOSviewer, was employed to investigate publication trends, methodological orientations, thematic structures, and the most influential journals, authors, and contributing countries. The results indicate a consistent upward trajectory of research output, with an annual growth rate of 7.18%, largely dominated by contributions from Indonesia and Malaysia. Keyword mapping reveals major thematic clusters, including religious practices and psychological well-being, religious identity, community engagement, digital Islamic learning, and public religious discourse. Complementary content analysis demonstrates that non-formal Islamic education is manifested in diverse forms such as majelis taklim (Islamic study group), halaqah (Islamic learning circle), pengajian (Islamic religious lecture), mosque-based education, and community-based study circles. These platforms collectively contribute to the dissemination of religious knowledge, the strengthening of spiritual identity, the promotion of social solidarity, and resilience against radical ideologies. The novelty of this study lies in its provision of the first integrative evidence that compares non-formal Islamic education across multiple countries and contexts, while linking bibliometric trends with participant-level impacts. The findings underscore that non-formal Islamic education functions not only as a means of transmitting religious knowledge but also as a vehicle for fostering psychological well-being, community empowerment, and digital transformation. Nonetheless, the study acknowledges limitations, particularly its reliance on a single database (Scopus) and the exclusion of non-indexed local literature, which may result in the underrepresentation of grassroots practices. Future research should extend the scope by incorporating additional databases, including grey literature, and undertaking comparative case studies to enhance understanding of the evolving role of non-formal Islamic education within Muslim societies
