Exploring non-formal Islamic education: Research trends, contextual practices, and participant impacts (2015–2025)
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Abstract
This 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.
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