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Banten is one of the 34 provinces which helped to establish the Republic of Indonesia. Although it was just acknowledged as a province of Indonesia in 2000, as a pepper producer Banten had been known around the world long before its sultanate even existed. The various written sources consist of scripts, archives, and inscriptions from various backgrounds, such as history, literature, and religion. This research found that there are several scripts used as a written medium in Banten, such as Arabic, Jawi (Malay-Arabic), Pegon (Arabic-Javanese), Hanacaraka, and Latin. From the text content point of view, it has been found that these scripts also function as an information depositor of Banten.

This article explores the manuscript of Qur’anic translation written by Bhuju’ Bukkol, a Madurese scholar who lived in the 18th/19th century and whose existence was sacred to the local community. Specifically, this paper seeks to examine the accuracy of his translation from linguistical aspect, as well as the implications of the translation in socio-religious perspective. The focus of the analysis of the translation is directed at the word ‘tukadhdhibān’, whose translation is different from the majority of the Qur’anic translations. By using analytical descriptive method and several translation theories, this paper argues that the translation of the word ‘angeliyoaken’ is categorized into the meaning translation. The translation has linguistically fulfilled the brief and concise elements, but from the aspect of lexical accuracy, the meaning is not correct. On the other hand, the translation of the word is considered communicative, as the accuracy of understanding is quite precise. From the social aspect, the selection of the diction ‘angeliyoaken’ is considered as an effort to find a safe point based on two considerations, namely: not to damage the original understanding of ‘tukadhdhibān’ and not to cause offense to ordinary people who are socially considered quite sensitive

This article discusses religious mobility in the lives of urban Muslim society in Australia by investigating organizational projects and religious practices. This paper uses ethnographic fieldwork consisting of in-depth interviews and hang-out in the organization meeting and gatherings among urban Muslim society in Australia. This paper argues that although urban Muslim society in Australia is associated with a Muslim minority, they contribute significantly to the development of Islamic education, Islamic altruism, and spirituality performance. Urban Muslim society in Australia demonstrates social sensitivity by establishing social institutions to show their embodied Muslim identity, such as Islamic Society of Melbourne Eastern Region (ISOMER) in Melbourne, Islamic Science and Research (ISRA) in Sydney, and Australian Sufi Association (ASA). They show their religious mobility as well as their religious practices as part of an agent of social change by promoting community engagement as an embodiment of social solidarity.

This paper describes the pros and cons of the interpretation of ‘ilmi Salman ITB. The debate about the interpretation of 'Salman ITB's science has never ended, especially among Qur'anic scholars, until the question arises first which scientific understanding can only be justified from the Qur'an or an understanding of the Qur'an that encourages scientific research? Then according to Gusmian the first question has been the most dominant so far. The purpose of this paper is to respond to a controversy over the interpretation of 'ilmi Salman ITB. This paper is in the form of a literature review using qualitative methods with the type of discourse analysis research according to Teun A. Van Dijk. The results of this study are. There are differences of opinion about the existence of this interpretation of 'Salman ITB's science, that is, there are groups who agree and reject and are moderate. The Qur'an and science are both continuous in which the Qur'an itself is a guide for humans which contains many things including science or science. Text analysis according to Van Dijk is a discourse that is not enough to analyze texts and understand events, but also needs to analyze how the discourse develops.

This paper examined the interpretation of al-Maḥallī li Ma'rifat Āyāti al-Qur'ān wa Nuzulihā by Ahmad Mudjab Mahalli (1958-2003M). This interpretation was written in 1989, using the pegon script and Javanese manners. In interpreting the Qur'an, Ahmad Mudjab Mahalli certainly cannot be separated from the previous exegetical literature as support in processing the results of his interpretation. Therefore, this paper examined al-Ibrīz's interpretation and al-Mahalli's interpretation using the intertextuality theory introduced by Julia Kristeva, which in this study focuses on Surah al-Fātiḥah. Intertextual studies are considered an accurate analytical tool for commentary works that are claimed to be influenced by previous exegetical kinds of literature. The results of this study proved that the elements of al-Ibrīz's interpretation are contained in the QS. al-Fātiḥah in al-Mahalli's interpretation, namely, muqaddimah surah, verse 2, verse 4, and verse 7. While the principle of intertextuality used in processing al-Ibrīz's interpretation as its genotext found several principles including haplology, transformation, and expansion.

This paper aims to reveal the method of presenting Sayyid Muḥammad's hadith which is used as an argument to reject Wahhabi teachings by using several methods that are needed such as Tahlili, Ijmali, Mauḍu`i and Muqaran Sayyid Muḥammad can provide rebuttals to the Wahhabi opinion. Based on this description, this research is a literature review using a descriptive analysis model as the method that we will use in this paper, for completeness of the data we use a sample of three hadiths, namely the hadith about visiting the Prophet's mosque, charity that is beneficial to people who have died and doing good for the neighbors with the hadith sample found an illustration of Sayyid Muḥammad's style of reciting hadith, which in the end resulted in his comments and explanations which later greatly influenced the understanding of Ahlu Al-Sunnah.

The sitcom “The Good Place” tells the story of an imaginary afterlife where everyone in heaven is in an unhappy state (ironically called the “good” place). All the fun things they can do in eternity to the point that everyone gets bored and eventually the meaning in their lives disappears. Seeing death as the source of meaning in life on earth, the solution in this story is to bring death back to heaven. The view that eternity will lead to boredom is based on Bernard Williams’ Necessary Boredom Thesis. Williams argues that when humans do not experience death (immortality), there is a meaning in life that will be lost. The author sees that this view raises questions in two important respects: First, how do believers view the perspective of death as the source of life’s meaning? Second, what is the believer’s perspective on immortality and boredom in the new heaven and new earth—in other words, is immortality something bad and not to be coveted? This paper first examines the philosophical assumptions behind the Necessary Boredom Thesis and shows that compared to the Christian worldview, this thesis does not see human beings holistically, thus making life only partially construed. Secondly, this paper evaluates this thesis with the biblical concept of identity and the new heaven and earth, so that eternity can be interpreted without boredom because we have a relationship with God.

The relationship between science and democracy has been an interesting and important issue in the study of philosophy as well as political science. Democracy does not only apply in the political realm but can also be seen in the context of science. This paper uses a political-philosophical approach to explore the relationship between science and democracy from the perspective of Philip Kitcher. As far as the philosophical research model used in this research is the concept of figure thinking by using primary sources in the form of Philip Kitcher's two main works among other works, namely: Kitcher's Science, Truth, and Democracy (2001) and Science in a Democratic Society (2011), as well as secondary sources such as books, journal articles and sources relevant to the concepts of the relationship between science and democracy. This paper concludes that the relationship between science and democracy according to Kitcher is based on the concept of a partnership model. This model emphasizes that scientists should consider how knowledge can be applied in a social and practical context, as well as enabling the active participation of the public democratically in the process of scientific research. The relationship between science and democracy, according to Kitcher, relates to the epistemological and socio-practical significance to be taken into account in scientific decision-making, as well as taking into account the public perspective in decision-making. In Kitcher’s perspective too, integration between science and democracy became essential to forming a normative framework for more transparent, democratic scientific research, and producing high-quality knowledge.

This paper aims to examine the relationship between Islam and the Malay world which has been widely studied by experts and researchers. A special description of the contestation between Islam and Malay political culture as a form of open-minded society, to be able to see how Islamic and Malay political culture is in a simple way. This research departs from the questions: first, how is Islam in Malay history?; second, how is the dynamics of Islam and Malay political culture. In this paper, qualitative methods are used to clearly examine Islamic and Malay political culture. This paper also aims to show that Islam has an integral role in the history of civilization of the Malay world, besides that Islam also has strong credibility in relation to politics from various perspectives, not only from a religious point of view, but also from a scientific point of view. viewpoint. This research uses a descriptive qualitative approach to look at how to find literature data and interpret the data contained in reference sources and various supporting sources about the contribution of Islamic thought in the Malay world.

The return of religion in western society has resulted in the expression of what is often termed post-secular socio-politics, closely linked to increasingly pluralistic societies that result from globalization. While the public sphere has, in the West, tended to follow a ‘WASP’- derived model of post-Westphalian secular public sphere and the privatization of religion, this model is increasingly under critique and complaint. How might pluralism and the expression of religion be re-thought and re-encountered? This paper, engaging with the work of Ulrich Beck (2004) on “realistic cosmopolitanism” argues for a more localised, urbanised approach and understanding. The public sphere is actually a series of everyday pragmatic engagements and experiences that require a more nuanced evaluation. Critiquing the utopian agendas of much cosmopolitan theory, this paper asks two questions: Firstly, what can the return of religion tell us about late modern society? Secondly, what changes may be necessary to re-engage (with) pluralistic public spheres – and societies? Arising in response to the increasing discussion and debate as how societies can seek to engage with growing religious pluralism, using the central metaphors of ‘the iceberg’ and ‘the canary’ as hermeneutic tools, undertaken within a wider Taubesean hermeneutical reading, it argues for a rethought, pragmatic cosmopolitics that is intermestic; that is, both international and domestic in focus and response.

Tolerance is an issue that is widely promoted in the midst of the Indonesian government's efforts to moderate daily attitudes in religious and state life. An understanding of it continues to be explored through the values of the texts of the Qur'an and hadith as well as local traditions that exist in the community. Mori Sama in Donggo, Mbawa is one tradition that has tolerance values which are given a dimension of legitimacy by the traditional leaders of the Qur'anic texts. This paper explored the understanding of the Donggo Mbawa community in understanding tolerance; sees how the community understands the verses of tolerance; and finally how the practical implementation of the Donggo community on their understanding of tolerance. As a form of field research, this paper was based on observation and interviews as the main sources of data. By borrowing Karl Manheim's analysis through the theory of meaning, this research concluded that the Mbawa community has held the principle of mori sama because they basically come from one ancestor. Then after Islam and other religions entered the Donggo area, the Mbawa people began to separate themselves by determining their own beliefs. Second, the understanding of Donggo Mbawa Islamic religious leaders and the community towards the verses of tolerance is realized in the form of mutual respect, appreciation, and acceptance of every difference that exists. For example, events that are held in the village, such as weddings, circumcisions, taste prayers, pilgrimage prayers, Kasaro ceremonies and also when celebrating religious holidays. Third, the meaning of the verses of tolerance in the understanding of Islamic religious leaders and also the Mbawa community in general is based on the hereditary principle, namely the principle of mori sama.

The remarkable growth of financial technology wreaks significant impact to the liquidity of Islamic financial industry. Cash waqf now is perceived as the right instrument to ameliorate the issue of liquidity amid modest effort of financial industry in Indonesia. Cash waqf using P2P (Peer to Peer) platform model now is becoming the untapped potential of business beside social responsibility. However, there are some issues as cash waqf integrated with P2P platform that might lead to another phenomenon of shariah compliance in financial technology. In view of this backdrop, this paper aims to unveil the issue of shariah compliance in contract that used to disburse cash waqf funds using P2P platform model. Second, this paper also deciphers some legal issues that might occur that contrary to the existing law. The paper finds that since the existing regulation including Fatwa considered as general, there is possibility that the practice of P2P shariah deviate from Shariah tenet and wreak some legal issues. In the event of default payment, late charges and early settlement not clearly regulated and no standard. This paper also finds that no such governance standard, risk management, shariah compliance and code of ethics oThe contract inherent in this platform model shall be in line with the tenet of Shariah principles and not only comply with existing regulation. This paper implies that more cash waqf will be generated through this platform model as it is easier and more practical. In addition, financial industry will adhere strictly to shariah compliance aspect as their concern.

The lack of records about the involvement and contribution of women in Sufism texts cannot be used as an excuse that women have a small role and position in the development and dissemination of Sufism teachings, doctrines and practices. So far, the well-known female Sufis, namely Rabi'ah al-Adawiyah (717-801) and Aishah al-Ba'uniyyah (c. 1456-1517), are two big names who prove that women have equal opportunities in spiritual attainment. Many researchers discuss female Sufis but focus on the eastern world and parts of India, only a few researchers have written about female Sufis in the West, therefore the authors are interested in discussing female Sufis in the West. This research is a library research. The author uses a literature review with the data sources used in this paper are secondary data originating from the literature such as books, journals, articles, and various sources that are relevant to the theme of the discussion in this paper.. The results of the study describe female Sufisin the contemporary era such as Hajjah Amina Adil and Hajjah Naziha Adil with their organizations engaged in philanthropy. Then another female Sufi is Nahid Angha who is known as one of the founders of the International Sufi Woman Organization, a world Sufi women's organization. This organization is concerned with peace programs and women's empowerment.The next female Sufi, namely Eva de Vitray in the path of Sufism, Eva de Vitray-Meyerovitch or Hawwa Hanim, took allegiance to the murshid of the Qadiriyah order from Morocco, Sheikh Hamzah al-Qadiri al-Boutchichi. Eva is also connected with Sheikh Khaled Bentounes, a murshid of the Syadziliyah-Alawiyahtarekat who lives in France

In religious conversations, syncretism is often perceived negatively even though it is actually a healthy process. One form of syncretism that emerged in Indonesia is the religion of Tridharma which consists of Buddhism, Confucianism, and Daoism. This paper discusses syncretism in the religion of Tridharma in Indonesia. Using a historical approach during the 1970s, this paper is a literature study of two magazines affiliated with the religion of Tridharma, namely the Hikmah Tridharma magazine and the Tjahaja Tri-Dharma magazine. This paper rethinks the concept of syncretism as a dirty word, or at least negative form, to one of neutrality. Considering religion as dynamic, syncretism in the religion of Tridharma or Sam Kauw has been a historical process since the Ming dynasty in Mainland China. The Hikmah Tridharma magazine and the Tjahaja Tri-Dharma magazine during the 1970s illustrate how syncretism in the body of Tridharma religion occurs not only between Buddism, Confucianism, and Daoism but also with Hinduism and group of theosophy. As one element of the dynamics of religious belief, the politics of recognition is important. In Indonesia, the state gave a different attitude to Chinese religions or all things Chinese-affiliated in general during the New Order era, and the era of transition to reform, Gus Dur. This then triggered contestation between Chinese religions themselves in Indonesia, especially between the religion of Tridharma and Confucianism.

This paper aims to look at the construction of the word kafir in Sufism discourse using Norman Fairclough's critical discourse analysis approach. This paper examines the term kafir in the holy book Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî by kiai Sholeh Darat. The results of this discussion show that the word kafir in Sufism is not synonymous with non-Muslim but refers to tadbîr, lacut (beyond the limit) when feeling rich, and not grateful for God’s mercy. The construction of the word infidel is influenced by the Sunni Sufism style adopted by Kyai Sholeh Darat. The construction of the term kafir is also in order to maintain monotheism and optimism of Muslims during the difficult times experienced in the 19th century. This happened because of the impact of the policy of the forced cultivation system, the domination of the colonial government in all aspects of people's lives and the strengthening of the unequal economic structure and the structure of Javanese foedalism. The impact of the construction of kiai Sholeh Darat on the term kafir is not to worry about any worldly affairs such as sustenance and directing Muslim life to concentration on the path of worship such as science and spiritual activities which later gave birth to the strength of the pesantren and tarekat network in resisting colonialism. Tulisan ini bertujuan untuk melihat konstruksi kata kafir dalam diskursus tasawuf dengan menggunakan pendekatan analisis wacana kritis Norman Fairclough. Tulisan ini mengkaji kata kafir dalam kitab Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî karya kiai Sholeh Darat. Hasil dari pembahasan ini menunjukkan bahwa kata kafir dalam tasawuf tidak identik dengan non muslim melainkan merujuk pada tadbîr, lacut (melampaui batas) saat merasa kaya, dan tidak mensyukuri nikmat. Konstruksi kata kafir ini dipengaruhi corak tasawuf sunni yang dianut kiai Sholeh Darat. Konstruksi kata kafir juga dalam rangka memelihara ketauhidan dan optimisme umat Islam pada masa-masa sulit yang dialami di abad ke-19. Hal tersebut terjadi karena dampak kebijakan sistem tanam paksa, dominasi pemerintah kolonial pada seluruh aspek kehidupan masyarakat dan menguatnya struktur ekonomi yang timpang dan struktur foedalisme Jawa. Dampak dari konstruksi kiai Sholeh Darat atas term kafir yaitu tidak mengkhawatirkan setiap urusan duniawi seperti rezeki dan mengarahkan kehidupan muslim pada konsentrasi di jalur ibadah seperti ilmu pengetahuan dan aktivitas ruhani yang kelak melahirkan kekuatan jaringan pesantren dan tarekat dalam melawan kolonialisme.

Abu Nu‛aym al-Iṣfahānī (d. 430/1038), a celebrated scholar and author of many works, famed for his Ḥilya, and mostly remembered as a Sufi advocate, historiographer, and hadith traditionist. Despite his renowned reputation, one struggles to find much research concerning his life and works. Classical Arabic literature presents some information about him in scattered short biographical entries. Modern scholarship has even less to offer in this regard. None of the existent sources presents a biography that delivers a precise examination of Abu Nu‛aym’s life, journeys, teachers, students and works, all in one place. This paper is a sequel to my previously published piece entitled “Abu Nu‛aym al-Iṣfahānī (d. 430/1038): Conflicting Opinions” which evaluates the opinions of Abu Nu‛aym’s supporters and critics. Published by “Teosofia” in December 2021, the article examines the praise Abu Nu‛aym had received from his proponents as well as the criticism from his opponents. In this current paper the focus is on Abu Nu‛aym’s professional life. It includes lists of all his teachers, students, and works, along a detailed presentation of which of Abu Nu‛aym’s works have been published, which survived in only manuscript form and which are considered lost. This paper is meant to complement the previous one and together present a concise biography that treats all the details of Abu Nu‛aym’s life. This paper is the result of many years of search for information about Abu Nu‛aym in primarily classical sources, but also modern literature, as well manuscript and library catalogues for details on the available manuscript copies and printed editions of his works.

This article aims to reveal how the idea of Abdel Samad al-Palimbani on Seven Stages (Martabat Tujuh) is considered controversial by some Muslims. The reason is that this idea is part of the concept of embodiment in the frame of philosophical Sufism. The seven stages essentially are to prove humans as the most perfect creation compared to others. This paper uses the library research method based on primary and secondary sources. This paper attempts to reveal al-Palimbani's ideas related to the seven stages concept. These seven stages discussed Salik's position as caliph on the earth. A Salik is always eager to find the best way to arrive at the paran. The idea of The Seven Stages is to know how close a man is to his Creator. For Salik's is to know their position as being who manifests God’s Tajalli. Unfortunately, such an idea is not fully implemented, even among Islamic thinkers themselves it has been considered heretical and forbidden. This paper showed that the seven stages are the unique condition that must be understood by all Muslims who are concerned with Islamic esoteric studies to know the autentic reality.

This paper is a literature review of Al-Farābi's thoughts on the urgency of the value of moderation in the discourse of sustainable development in Indonesia which is studied through his magnumopus entitled "Madīnah Al-Fāḍilah". By using a descriptive-analytical approach, it is concluded that the value of moderation is the main basis for understanding the role and existence of individuals to actualize a variety of sustainable development through the implementation of the 4 pillars of moderation in Al-Farābi's view, namely unity, deliberation, mutual cooperation, and character. The four pillars of moderation in Al-Farābi's view seek to build the closeness of each individual in social life, in order to discuss solving various problems that hinder the factors of sustainable development. The implementation of the 4 pillars of moderation in Al-Farābi's view can be realized through the existence of a leader as an existence that influences the paradigm and behavior of people in a region. That is, leaders are here to unite people of various groups to realize their role and position in order to optimize the value of moderation as the basis for sustainable development in reality. The final result of this paper is to understand the application of Al-Farābi's value of moderation in welcoming sustainable development in Indonesia.

This paper is a literature review of the thoughts of Mulla Sadra and Hamzah Fansuri regarding the philosophical discourse of embodiment which is considered to have a relationship in the discourse of Islamic philosophy and the archipelago. This paper aims to read and explain the philosophical relation of the embodiment of Hamzah Fansuri and Mulla Sadra as models of Nusantara and Islamic thought which are seen as having a relationship or similarity. By using a descriptive analysis approach, it is concluded that being in the view of Hamzah Fansuri and Mulla Sadra is seen as a source of existence that is one in diversity. One source of existence is understood as existence that presents various entities outside of itself. Mulla Sadra and Hamzah Fansuri understand that the universe consists of a series of causes and effects that imply the diversity of existence in reality. The diversity of existence comes from the main cause called wājib al-wūjūd which describes existence as the source of one being in diversity. The result of this paper is to read the urgency of Hamzah Fansuri's and Mulla Sadra's philosophy of being who is seen as having a relationship or similarity in philosophical civilization, as well as tracing the interaction of the discourses of Nusantara and Islamic thought.

Being Indonesia’s philosophical foundation, Pancasila, comprised of five principles, plays a significant role in shaping the country’s education system. These principles guide curriculum design, implementation, and evaluation, reflecting the nation’s educational goals and desired student outcomes. This paper examines the philosophical underpinnings of Pancasila, with a focus on content and graduate competency standards, their relationship with educational objectives, and their implications for the national curriculum. Utilizing the literature review method, this research highlights the critical influence of Pancasila on curriculum development and educational planning in Indonesia. The findings indicate that Pancasila serves as a central philosophical framework guiding Indonesia’s national education system, with a particular emphasis on character education, tolerance, citizenship education, and inclusive learning. The study reviews the evolution of content and graduate competency standards in Indonesian education, drawing attention to changes in government regulations and Pancasila’s underlying philosophical assumptions. However, further research is required to explore the influence of these assumptions on other educational standards.

This paper discusses how the religious life in Indonesia in the perspective of postmodernism. This paper is a literature study with information taken from secondary data. Today, religious issues are increasingly difficult to understand and complicated. Physical to structural violence often appears in religious life in Indonesia. The existing pluralistic conditions also affect the aspect of harmony. This is what causes religious consistency to be disrupted, although not all of them lead to conflict, there are still people who uphold tolerance so that religious harmony can be maintained. Human inclination towards religion is due to human nature. However, sometimes there are what are commonly referred to as deviations and conflicts. These conditions ultimately lead to religious intolerance. The case that has occurred is the fact that the existing dialectical path is difficult to find a middle point. Postmodernism offers an attitude of "tolerance" by respecting the existence of religious plurality. This research contributes ideas for religious studies that continue to develop according to the conditions of the times through the view of the postmodernism paradigm.

Kitâb al-Luma' fî al-Taṣawwuf of al-Sarrâj (d. 378H./988CE.) is the earliest work in Sufism survived and arrived at us. It did not only record the history of Sufism up to that time but also promoted and placed its position among other disciplines in the history of intellectual and spiritual traditions of Islam. With this work, al-Sarrâj formulated Sufi epistemology in its earliest development. This paper attempts to explore the Sufi epistemology of al-Sarrâj, which will cover the discussion about his classification and hierarchy of knowledge, his analysis of the position of Sufism among other knowledge, and then his elaboration of the methodology of Sufism. Before ending the discussion, the paper will read the works of Indonesian Sufis using Sufi epistemology as a perspective. This study finds that al-Sarrâj was successfully constructed Sufi epistemology in its initial emergence. He placed Sufism as a discipline of knowledge and posed it at the highest level in the structural hierarchy of knowledge. Reading the works of Indonesian Sufis from Sufi epistemology, it appears that in the early days of their birth, these works were colored by the epistemology of philosophical Sufism. It was only later that the epistemology of Sunni Sufism came into existence, and this became more evident in the following periods in the development of Sufism in this country.

This paper aims to contruct the permissible rules that allow woman to unveil her Aurah based on (QS. Al-Nūr [24]: 60). The study of aurah has reaped many polemics from time to time, this is based on the fact that the Qur'an does not provide explicit information about the extent to which the aurah must be covered. In response to this, the scholars can be divided into two groups, the first is those who are strict in setting the limits of aurah on the historical manner. Meanwhile, in the other group, figures such as Syahrur gives freedom within deciding the limits of woman’s aurah according to the minimum and maximum limits. One of the reasons held by the second group in covering aurah term is that it could cause the difficulty or masyaqqah. In response to that, this paper contributes to bridge the gap based on (24: 60) which contains the permissibility for qawāid minan nisā’ to reveal his outer clothing. Through the linguistic approach which is relation of text belongs to Salwa MS El-Awa. The application of this method considers the aspects of coherence and relevance in the text. Coherence is intertwined with the component of the text whereas the relevance covers the wider aspect that could not be clearly seen by the text in which related to munasabah analysis. Then, this task approaches the problem through phenomenology view. The result appeared that religion actually allows an old or young woman who has not charm or attraction to open her khimār, niqāb and ridā’ on condition that has experienced menopause, has lost his lust, and does not intend to show jewelry, and she is in a private sphere; home

This paper examines the religious dynamics image in contemporary Indonesia was presented by the printed mass media. Using van Dijk's critical discourse analysis method, and the hierarchy of influence media content of Pamela Shoemaker and Stephen Reese, this paper examines the content of popular articles in the Kompas and Republika for the period 2013-2017. These two print media were chosen because they are two different ideological poles. Kompas was born from Catholic activists and supported by several military officers. Meanwhile, Republika was founded by Islamic activists with government support. The themes of popular articles in both media revolve around issues of the state and democracy, political dynamics and Islamic parties, and spirituality. The religious discourse contest at Kompas and Republika was filled with Muslim scholars and leaders of Islamic mass organizations. Kompas does not provide enough space for new writers so that its popular articles are filled by monotonous scholars. On the other hand, Republika has promoted many new writers. However, Republika also features internal writers. Popular articles from Kompas and Republika put forward a moderate religious face. However, Republika seems to emphasize the Islamic side more, while Kompas appears to be more inclusive.

This paper elaborates on Dawam Raharjo's interpretational thoughts and works. Dawam Raharjo's research on the interpretation of the Qur'an is unique. Even Dawam offers a novel perspective on the variety of interpretations by proposing that the interpretation can be approached from a variety of scientific perspectives. Dawam offers a new perspective in the diversity of interpretations, that interpretations can be approached with various scientific backgrounds. There are two things that are the focus of this essay, namely how the character and form of Dawam Raharjo, and how the style, method and science of interpretation of Dawam Raharjo. This paper is a literary study, the focus is on the study of interpreters with a descriptive-analytical approach. The result is that Dawam Raharjo's interpretation uses the thematic method. His interpretation includes twenty-seven socio religious themes. According to him, the Qur'an has a social-societal dimension; consequently, its interpretation tends to be social based on this premise. In addition to emphasizing the social dimension of the interpretations, the themes of the interpretations also emphasize the themes of nationality and Indonesian-ness. The effort made by Dawam Raharjo to interpret the Qur'an is intriguing because the tendency of interpretation is identical to a comprehensive interpretation; Dawam provides a thematic interpretation with a real them

The study of the history of the development of hadith and ulumul hadith is one of the studies developed in Islamic science. This study is important because hadith is the second reference to Islam after the Qur'an. Therefore we need an in-depth study of the discourse on the development of "syarah" hadith. The purpose of this paper is to discuss the development of the science of hadith commentary since the early century of Hijrah. It traces its historical development and contribution in expanding the profound understanding of hadith and its science. This paper attempts to illustrate the discipline of usul al-sharh and set forth its underlying method as presented by hadith scholars in their major works of hadith commentary. The discussion focuses on the method and ittijahat al-sharh in interpreting and commenting rigorously on authentic works of hadith. Abstrak Pengkajian tentang sejarah perkembangan hadith dan ulumul hadith merupakan salah satu kajian dalam ilmu keislaman. Hal ini disebabkan karena hadith merupakan rujukan Islam yang kedua setelah al-Qur’an. Oleh karena itu diperlukan sebuah kajian yang mendalam tentang diskursus perkembangan ilmu syarah hadith. Adapun tujuan artikel ini mengkaji dinamika perkembangan ilmu syarah sejak abad pertama Hijrah. Di dalamnya akan mengelaborasi pertumbuhan dan sumbangannya dalam mengembangkan pemikiran dan pemahama hadith dan ulumul hadith. Selebihnya juga menjelaskan pemahaman usul al-sharh dan menguraikan kekuatan metode yang digunakan oleh ulama dalam menghasilkan kitab-kitab syarah. Perbincangannya menfokuskan kepada manhaj dan ittijahat al-sharh yang digunakan dalam mengupas dan membahaskan kitab-kitab hadith yang muktabar.

Covid-19 pandemic changes the way the world sees reality. Much research has shown that the pandemic also affects the way people see the life of the church, especially as it has driven many people out of the church. This paper offers a sacramental ecclesiology based on totus Christus as the onto­logical basis for a “proflective” church—a suggestive por­trayal previously offered by Joas Adiprasetya, which encourages the church to learn and unlearn by becoming vulnerable. If the church is the body of Christ, what is the fate of those who left the church? Is it possible for the body of Christ to be broken down and separated? Seeing the church as Christ’s body that participates in the historical Eucharist through Hans Urs von Balthasar’s reflection on Mysterium Triduum, this paper thus offers an ecclesiological imagination of the church as proflec­tive and Eucharistic to account for those who have left the church and to challenge the postpandemic church to think and live in a truly Christlike (and trinitarian) way.

This paper proposes a model of pastoral care in the pandemic era which is inspired by the concepts of decreation and attention in Simone Weil’s thinking. Decreation and attention are two important concepts in Weil's theological thought. Decreation in Weil's thought can be interpreted as denial of oneself so that the other can be revealed. The concept of decreation is inspired by God's act of withdrawal, which He did so that all creation could exist. Decreation manifests in attention, by emptying oneself, and being ready to be fully open to the disclosure of the other. Using Weil’s two concepts, this paper proposes “decreational ministry.” In this model, the church is no longer focused on pastoral ministries that are “creating” forms of service that attract many congregations to come to church, but instead focuses on placing other people or the congregation as the center of pastoral care. Decreational ministry thus has three characteristics: (1) space-giving, (2) friendly, (3) “empty” and “silent.”

This article aims to discuss the impact of weaning according to the Qur'an in increasing the psychological maturity of children. Weaning is inseparable from the discussion about breastfeeding. Therefore, this paper begins with a discussion of the definition of breastfeeding and weaning, the legal basis, types of weaning, weaning methods, the impact of weaning at the age of two and weaning and finally the psychological maturity of children. This paper is classified as library research, where the author uses a multidisciplinary approach, namely interpretive, legal, sociological, psychological approaches and books that have relevance to the problems discussed, then reviews and concludes. In general, in this paper the author describes that basically breastfeeding is seen as a mother's obligation to her child after giving birth. Allah SWT mentions it in QS Al-Baqarah verse 233. The command to breastfeed is conditional with benefits and benefits for both the baby and the mother, both physically and psychologically. The length of breastfeeding period based on QS Al-Baqarah verse 233 is for two years for those who want to perfect it. However, it may be less than two years if there is deliberation between the two parents with various considerations. Weaning is stopping a child from suckling its mother. Weaning in two years has a very positive impact on children's development both from the health and psychological aspects so that religion strongly recommends it

This paper describes the gender verse that has become a hot discourse during groups that interpret religious texts as misogynistic. One of them is in QS. an-Nisa’: 34 concerning the position of men against women. The majority of classical commentators interpret this verse textually that men are more powerful than women. However, in this contemporary era, many figures reconstruct this interpretation. One of them is Amina Wadud. Through this paper, the writer tries to reconstruct the interpretation of QS. an-Nisa’: 34 with the method of Hermeneutics Tauhid Amina Wadud. As a result, first, the word “ar-rijalu qawwamuna ‘ala nisa” cannot only be interpreted as a husband and wife. This word applies to two situations that occur. The first situation is the right to take precedence over others and provide a living for women. However, if one of these conditions is nowhere, then the man is considered a failure and is not included in the qawwam meant for women. Second, the word nusyuz does not only apply to women but also men. Third, the implications of Amina Wadud’s thought in Indonesia can be measured through: the intensity of being a resource at Indonesian conferences, the spread of her work and many studies on her thoughts, either critical studies or using them as a methodological basis, and many researchers who are inspired or have the same mindset as.

This paper examines the theological thoughts of Sheikh Muhammad Arsyad al-Banjari in Tuhfat al-Râghibîn. Although it is a treatise on theology that actually deals with theoretical aspects (nazharî), it discusses extensively practical aspects (‘amalî). With Arsyad al-Banjari's background as an expert in Islamic law, these practical aspects are described using some notions developed in Islamic jurisprudence (fiqh). As a result, the nuances of fiqh are so evident in this treatise. This can be observed from the use of deontic modalities and argumentation models of fiqh to explain issues related to theology. Moreover, this treatise follows the deep structure of the so-called al-hukm al-wadh‘î in Islamic law to describe the concept of faith. Paper ini menganalisa pemikiran teologi Syekh Muhammad Arsyad al-Banjari dalam Tuhfat al-Râghibîn. Walaupun ini risalah tentang akidah yang sebenarnya membahas aspek-aspek teoritis (nazharî), tapi ia banyak mendiskusikan aspek-aspek praktis (‘amalî). Dengan latar belakang Arsyad al-Banjari sebagai seorang ahli fiqih, maka aspek-aspek praktis ini diuraikan dengan menuggunakan beberapa ide yang dikembangkan dalam yurisprudensi Islam (fiqih). Alhasil, nuansa fiqih sangat kentara dalam risalah ini. Ini terlihat dari penggunaan modalitas deontik dan model argumentasi fiqih untuk menguraikan persoalan-persoalan yang terkait dengan aqidah. Lebih dari itu, risalah ini mengikuti struktur dalam (deep structure) hukum wadh‘î dalam fiqih untuk menjelaskan konsep keimanan.

he problem is that not every religious believer is willing to live side by side with other people who are different. This phenomenon gives rise to clashes, hostility, and tensions between adherents of different religions. The main reason mostly refers to the interpretation with a narrow perspective on several religious texts, especially with the existence of verses that emphasize the exclusivity of eschatological happiness and the limitation of the right of exclusivity to certain groups. Through the contextual exegesis approach and the data analyzed by the thematic framework, this paper aims to present an idea of the response of the Quran to non-Islamic religions. The author also tries to interpret the verses of the Quran that show exclusivity and exclusive truth in a direction that is in accordance with other verses that call for tolerance and openness, starting with the contextual approach commonly used in the field of Quranic interpretation's studies today. The writer hopes that this paper will contribute academically to answer the stagnation of interpretation's phenomenon experienced by most religious communities in the modern era. Particularly, this contribution becomes an encouragement to build healthy relationships filled with love, compassion, to maintain humanity and respect for others, to safeguard rights, and to achieve shared human values and noble goals among others.

This paper examines the hadith about women becoming leaders from a textual and contextual perspective M. Syuhudi Ismail. This shows that the hadith should not always be understood merely textually, but rather by paying attention to the socio-historical and context of the hadith. The purpose of this paper is to uncover and know about how the understanding of women's traditions becomes a leader in the textual and contextual review of Shuhudi. The approach used is a descriptive-analysis approach. The results of this study are: first, the textual hadith of the appointment of women as leaders is prohibited and at that time women did not have authority at all. Second, the contextual understanding of the hadith of women becoming leaders changes with time as time goes by. So that in this context Syuhudi's contextual understanding is that women may become leaders on the condition that they have authority, are able to lead and society accepts if women are leaders. In this case Syuhudi did it by looking at an analysis of asbab al-wurud and the macro context in the Persian region. Third, M. Syuhudi Ismail classifies the traditions of women into leaders as traditions related to the current situation (developing). Therefore the hadith must be understood contextually, because the contents of the hadith instructions are temporal.

This paper aims to prove that the manifestation of God's presence in the Old Testament (OT) is not something final. The climax of God's presence among His people is seen in the coming of Jesus into the world through the incarnation. Through this paper, it is explained that even though God is transcendent in Christian theology, He is also immanent at the same time. God's transcendence cannot be separated from his immanent nature and vice versa. The main data used in this research is through a literature review. The results obtained from the literature review were compiled through the Integrative Critical Analysis (ICA) approach to meet the research objectives. The main conclusion is, theologically, the Christian is the abode of the true God.

Abstract This paper tries to discuss how Western philosophy critically examined the thought of Thomas Aquinas in the scholastic era. The scholastic era or known medieval philosophy whose style is the philosophy of collaborating with theology in harmony. Philosophy in the scholastic era gave birth to many famous theologians-philosophers, one of whom was Thomas Aquinas, who was the subject of this paper. After the authors traced through this paper the answer found that Aquinas was the most important figure of Western philosophy in the scholastic era. Aquinas is considered to have made a real contribution in unifying the original elements of Augustine's thought, strongly influenced by the philosophy of Neo-Platonism, with the philosophy of Aristotle. The author criticized Aquinas's view that Aristotle's philosophical system contains true rational truths. Basically using philosophical methods to understand theology is very helpful. That has been done by Aquinas; it only needs to be underlined that the method for understanding philosophy without losing the nature of theology is not entirely correct either. However there are also problems that cannot be fully explained by philosophical approaches. Like the problem of beliefs related to metaphysical problems, for example. The problem of belief in matters that are metaphysical is a problem that is difficult to explain philosophical logic. Aquinas stated that theological truth is clear to human reason. For example, it is the truth about God's existence. This truth comes from revelation, but how to explain philosophically that can satisfy curiosity so that what is believed can be understood rationally.

Biotransition Theory is a concept of thought and the results of the suitability test by conducting comparative experiments, in questioning the origin theory of earth life which was carried by several previous scientists such as Abiogenesis, Biogenesis, Louis Pasteur's theory, and Nasa's research which until now has not been able to universalize universally. complete with a series of theories that existed before. This paper aims to explain some of the findings and criticisms of previous theories by making a comparative approach to research and studies that the author is currently doing. Aside from being an effort to compare and test the suitability of the development of existing knowledge, this article also explains coherently to Biotransisi theory in terms of various aspects including the results of comparative studies of previous theories that have weaknesses both regarding the rationale to the experiments carried out by several previous scientists. By presenting the results of the experiments and the results of literature review, the steps in this research can answer completely the fundamental questions about the origin of earth's life, so that this paper becomes an important spotlight for various groups to carry out further studies of some of the thoughts set forth in the text this.

This paper discusses the study of disobedient and pious women in QS. Al-Tah}rim [66]: 10-12. It is limited to the letter and three verses because these three verses specifically tell about female characters. The purpose of this paper is to obtain a clearer and deeper interpretation of these verses so that a comprehensive understanding of the verse content is obtained. In addition, it is also to find out the typical women mentioned in the verse and the characteristics attached to them so that they deserve to be mentioned as typical for which class of women. From the results of the studies that have been carried out and also moving on from the interpretations of the verse, it is found that in verses 10-12 there are two typical women. First, the disobedient woman mentioned in verse 10. In this verse, it tells of two wives of the Prophet, namely Noah and Lut, who betrayed her husband and did not justify her husband's prophetic message, but said that her husband was crazy and leaked the secret of the arrival of guests. guest (angel) of her husband to his people. As a result of this action, Allah placed in hell with his people even though they were wives of the Prophets. Second, pious women, as seen from verses 11-12. In this verse, it tells about the faith of Asiyah, the wife of Fir'aun and also talks about Maryam who always worships and keeps her honor.

In his study of Qur’anic structure, Michel Cuypers applied Semitic Rhetoric that has been used to analyze Biblical structure. Despite having received positive responses from Gabriel Said Reynolds and others, Cuypers’ method was criticized by Nicolai Sinai for ignoring rhyme in the Qur’an and overdoing in maintaining the existence of the ring structure in the Qur’an. This paper, then, attempts to examine this analytic method from the perspective of the Qur’anic sciences’ (‘ulu>m al-Qur’a>n). This study aims to determine proportionally the characteristics of the method and the effect it produces by using descriptive-analytic and comparative research methods. This paper argues that there are subjectivity and inconsistency in dividing the text and determining the structure of its composition, as in the study of surah al-Qa>ri‘ah by Cuypers, and an ignorance of the information about reasons for the revelations (asba>b al-nuzu>l) and Prophet’s explanation about verses. However, the application of this method can lead to a new interpretation of the Qur’an, namely by using the information in the Qur’an itself, indicators of wording around it (siya>q), and verse correlation (muna>saba>t). On the other hand, this method supports the authenticity and coherence of the Qur’anic text, which has become a debate among the Orientalists.

By referring to the thought of Husain Muruwwa, this study looks at the spiritual dimension of Islam, namely Tasawuf, and how it is being interpreted in terms of a continuous social change. Muruwwa –the paper tries to show- is confident that the only authentic approach to interpreting Islam and Tasawuf in terms of social change is historical materialism, which he often calls intellectual Marxism or Realist Socialism. The advantage of this approach, he argues, lies in its ability to rejuvenate the missing intellectual dimension of Islam, but also in its capacity to produce knowledge as well as in establishing the link between the past and the present. The whole idea of the link between the past and the present is associated with his project to formulate what he calls, a new national culture. While believing that Islam can be a vibrant source of the new culture, he treats this religion as a form of culture as such. Hence –this paper shows- Muruwwa’s notion of Islam is quite heterodox since he tries to drag out its theological dimension in order to dig up its social aspects. His view of Tasawuf is equally uncommon. His is the idea that Tasawuf has nothing to do with Islam. It is rather the product of social interaction in a particular society. Being Marxist Moreover, he maintains that the central teaching of the Sufis is not to encourage men to know God but to become God as such.

This paper aims to offer a new perspective on understanding human perfection through Ibn Sīnā’s philosophical framework which is seen as being able to correct the mistakes of western philosophers. It is known that Sigmund Freud and Thomas Hobbes understood human existence physically. As a result, the soul which is seen as the substance of human existence is seen as materialistic which can be measured materially to achieve perfection in reality. The implication is that human perfection is also seen as partially. Partial perfection does not explain the value, dignity and happiness of humans universally, so the views of Sigmund Freud and Thomas Hobbes do not lead humans to holistic perfection, as human nature wants absolutes. In order to overcome the paradigm of Sigmund Freud and Thomas Hobbes, this paper explores human perfection according to Ibn Sīnā’s philosophy of the soul through one of his magnumopuses, entitled Mabda wa al-Ma’ad. By using a descriptive-philosophical method, the conclusion is that Ibn Sīnā examines the existence of the soul through a transcendental approach. According to Ibn Sīnā, the existence of the soul cannot be perceived through the senses. Conversely, the existence of the soul can be known through human awareness of correct knowledge, called ma’rifatal-Ḥaq to systematize various human behavior, called ma’rifat al-khair. Human understanding of ma’rifat al-Ḥaq and ma’rifat al-khair will guide him towards holistic perfection, both paradigmatically and behaviorally.

The Old Testament furnishes its readers with two pictures of Christ’s coming: his coming to earth as a servant in glorious apparel and his coming to earth as a king in glorious apparel. This has brought about bewilderment both to the Jews who expected only the kingly and glorious Christ and the 21st century Christian who are being misled by some preachers and teachers of the Gospel of Christ. The objective of this paper, therefore, is to unearth two forms of Christ’s second coming: (1) a secret coming – as a thief in the night, and (2) public, universal coming, when every eye shall see him. Therefore through lexicosemantics analysis which reveals, its root-words and word-stems and the various possible semantic categories created by the human mind, this paper claims that the secret coming of Christ is what is called the rapture and the public coming is called the παρουσία. It conveys the idea that Christ’s return will be a definite and decisive action on his part. He will come himself, as surely as he came in the incarnation.

Bhinneka Tunggal Ika is one of the pillars of Indonesia that has placed our nation and nationess to a diversity of identity, from genders, tribes, religions, to cultures. Indonesia has a long history of gender diversity that recognized various gender identities as part of the culture. Henceforth, In Indonesia, gender is not perceived in a binary way between male or female, masculine and feminine, without giving the ‘third space’ to other genders and sexuality. For example, Bugis people recognize five genders: oroané, makkunrai, calabai, calalai, and bissu, which will be examined further in this paper. In reality, a lively debate emerges about “gender pluralism” that is considered not part of Indonesian culture. The rising number of persecution to the minority, including transgender people, has placed them to the most vulnerable groups because of their gender identity. This paper aims to deconstruct the understanding of gender identities in Indonesia through cross-cultural, socio-religious, and postcolonial approaches to develop the cultural history of gender pluralism in Indonesia. To examine further the decolonization of gender identities in Indonesia, the author identifies the process between ‘desire’ and ‘demand’ in terms of ‘The Colonizers’ and ‘The Colonized’ to see how the ‘dominant discourse represents reality about gender identities. By re-imagining ‘binary opposition’ in the ‘on-going’ process of movement happens in intercultural space, the author revives the ‘intersectional space’ of gender identities in Indonesia, as Edward Soja described ‘Third Space’. Research result showed that Bissu’s existence heretofore left ‘the conceived’ and ‘the Lived’ in the Bugis community; thus, it drifted the limited space given to the Bissu in ‘the perceived’. Consequently, it restricted the development of Bissu’s hybrid identity. Henceforth, the revival of malempu and malebbi were required as an intervention about giving back the power of agency within ‘sign games’ to the Bissu.

This paper aims to examine the book titled al-Minhaj al-Qowim Syarh al-Muqadimah al-Hadramiyyah in the article of fi mawaqiti as-salah on the basis of philological work which includes edits, transliteration, and translation of texts. This paper also aims to explore the meaning of the text using the speech act theory. In studying the text in philology, researchers use the standard edition single manuscript method. The translation method used is the literal method and the free method. In reviewing the meaning of the text, the researcher uses the speech act theory formulated by J. L. Austin including locution, illocution and perlocution. The results of this study are (1) In editing the text, the researcher found several errors in grammatical level, especially morphologically and the vowel error. (2) The text gives messages about the importance of praying at the beginning of time, some strict requirements about being allowed to end the time of prayer, (3) Prompts to pray at the beginning of time, both salat al-zuhr: midday, salat al-'asr: the late part of the afternoon, salat al-maghrib: just after sunset, salat al-'isha: between sunset and midnight (with notes), and salat al-fajr: dawn, (4) Invitations to hasten the implementation of salat al-maghrib, bearing in mind that the time interval between salat al-maghrib and salat al-'isha is very close together, especially in his explanation he also explained about the time that is forbidden in carrying out salat al-maghrib. (5) Regarding the salat al-'isha, he (Abdul Malik) invites Muslims to make two choices that are equally good, first: performing the evening prayer at the beginning of time, bearing in mind that the best practice is the prayer at the beginning of time, and second: carrying out the evening prayer in one-third of the night as described in a hadith, and (6) Inviting the audience / Muslims to perform the Fajr prayer at the beginning of time, given that the end of the salat al-fajr time is not the arrival of the salat al-zuhr but from the sunrise, and the dawn time is very short.

Translating political speeches poses its own challenges and difficulties, with one of the reasons being the fact that political speeches have their own unique features. Translation of political speech is also arguably still underresearched in translation studies. It is for this reason that this paper seeks to investigate translation method(s) that can be used to translate political speeches. The data source of this paper is the English translation of an inaugural address of President Joko “Jokowi” Widodo produced by a professional Australian translator. The speech was translated from Indonesian as the source language (SL) to English as the target language (TL). Appropriate translation methods are obviously needed to produce a higher quality political speech translation. This research applies the concept of translation methods proposed by Newmark (1988). This is a qualitative research with a comparative conceptual method. Results show that the translation methods adopted when translating the inaugural address are semantic and communicative translation methods. Semantic translation method is the most dominant one, followed by communicative translation method. Semantic translation method was used to translate the body part of the speech, while communicative translation method was used to translate the opening part and the closing part of the speech. These two methods are considered appropriate for translating this political speech.

In this paper the author tries to match the paradigm of contemporary interpretation in Indonesia with the Tafsir of At-Tanwir as an embodiment of the interpretive book that actually appeared in the contemporary era so that a standard interpretation paradigm is realized in the contemporary era. This paper begins with an introduction that explains in detail the development of interpretations from the beginning of the interpretation that emerges to the development of the realm, starting with the interpretation of bil ma'tsur which is often done by previous scholars until starting to the next phase, namely the contextualization that gave rise to the term interpretation when bil ra ' yi. The interpretation of bil ra'yi arises as a response to the problematics of the people who are increasingly developing in each time and have not been discussed in the previous commentaries. The final section discusses the paradigms of contemporary interpretations starting with the initial assumptions as a basis for finding a way so that the paradigm and methodology of interpretation always develop until the direct book study in the At-Tanwir Tafsir was initiated by Muhammadiyah

This paper is a response to an issue exhaled by Ariel Muzicant about al-Qur'an anti-Semitic accusations. The issue is the writing of the Vice President of the European Jewish Congress, Ariel Muzicant, which is contained in a recent paper entitled "An End to Antisemitism! A Catalog of Policies to Combat Antisemitis ". They revealed that the Qur'an and the Gospels had to be reexamined, at the point which contained anti-Semitic doctrine. Islamic and Christian documents that discriminate against Jews must be eliminated and removed. This paper tried to answer the above accusation, by pointing out verses related to this theme.This paper is a library research using thematic methods. From this research it was found that; (1) The attitude of the Qur'an towards the Jews cannot be fully seen as anti-Semitic attitude; (2) Some verses which have the potential to create an impression of cynicism towards Jews, should be returned to the universal message of the egalitarian Qur'an. (3) The verses that seem anti-Semitic are derived by the formation of a logical historical context, namely as a form of response to the attitude of the Jews.

Ecological interpretation is an interpretation made with the object of Quranic verses related to ecological themes, using ecology-based scientific analysis, with a nuance of partiality towards environmental problems. The formulation of environmental preservation in the perspective of the Quran is a necessity, as conceived by Mujiyono Abdillah and Mudhofir Abdullah. This is related to the function of the Quran as a source of values in Islam that has a high concern for environmental problems. it could even be said to be an environmentally sound holy book. The method used in this paper is descriptive-analytical. This paper finds that: 1) Mujiyono Abdillah made an ecological interpretation as the basis for developing the concept of eco-theology in response to environmental problems. 2) Mudhofir Abdullah made ecological interpretation as the basis for developing eco-sharia concepts as an alternative solution to environmental problems.

This paper aims to illustrate that Sufism does not fully lead to scepticism and passivity in fighting for the benefit of Muslims. Sufism was originally a zuhud (ascetic) movement in Islam, and in its development, gave birth to the tradition of Islamic mysticism. Some Islamic thinkers argue that Sufism is an exile from the people who are more concerned with spiritual life so that they no longer think about the problems of Muslims. Sufism experts, as described the Sufis do not care about what is happening around them, let alone strive for the religion of Allah and also as defined by the public. This article is a literature study and uses the content analysis method from several documents about the history of Sufism. This paper proves that not all accusations about Sufism are true. It could see from the reality on the ground, and it turns out that the Sufis and their students play a lot of roles in helping the struggle of Muslims. Both in eradicating evil, re-implementing the Islamic Shari'a, abolishing polytheism, and Jihad. Jihad that has long been forgotten by Muslims in the late Ottoman period. The struggle of heroic Sufis will never fade from the pages of history. True Sufism is Sufism, which follows the instructions of Allah and His Messenger towards the cleanliness of the spirit, the glory of morals and manners, which finally knows Allah with bright eyes. The Holy Jihad is for the sake of perfection, Jihad against self, greed, against tyranny.

This paper analyzes the movie Ayat tentang Cinta, which still has not received much attention from the researchers, namely from the aspect of the existence of the Qur'anic verses and traditions in it. Two core questions want to be the focus of the study, first, how does the movie Ayat tentang Cinta position the Qur'an [and hadith] as a representation of an interpretation of the Qur'an and hadith? Secondly, how is the existence of the values of the Qur'an [and hadith] in the film being one of the concourses of righteousness? This paper is a qualitative study, using content analysis and a semiotic approach. The results of this study show that in the movie Ayat tentang Cinta, it appears how the scenes displayed by the actors can show the relevant point of a movie as an interpretation of the Qur'an and Hadith, for example, the cafeteria in marriage is allegedly based on the QS. Al-Nur: 26. Secondly, in the movie Ayat tentang Cinta, many of the values of the Qur'an and Hadith in its diverse form, such as how each central figure in the movie describes the things that are relevant to the values of the Qur'an and hadith, at least through the distinctive scenes. All of this, as well as being one of the interesting facts about the construction efforts of righteousness by actors into the minds of audiences. Of course, in typical terminology.