TAJDID: Jurnal Ilmu Ushuluddin (P-ISSN: 2502-3063, E-ISSN: 2541-5018), is a peer-review journal of Islamic studies published twice a year (June and December) by Faculty of Ushuluddin and Religious Studies, State Islamic University (UIN) Sulthan Thaha Saifuddin Jambi since 2014, is concerned with publishing original (library or field) research articles in the field of Islamic studies. All submitted papers are subject to double-blind review process. TAJDID: Jurnal Ilmu Ushuluddin received its reaccredited by the Director General of Strengthening Research and Development, Ministry of Research Technology and Higher Education of the Republic of Indonesia in 2023. Through Director Decree No. 77/E/KPT/2024, this accreditation is effective until 2027. TAJDID: Jurnal Ilmu Ushuluddin has become a CrossRef Member since year 2014. Therefore, all articles published by TAJDID: Jurnal Ilmu Ushuluddin will have unique Digital Object Identifier (DOI) number. TAJDID: Jurnal Ilmu Ushuluddin focuses on the renewal of Islamic scholarship through critical, contextual, and integrative studies that bridge classical texts, Islamic thought, social and cultural Muslims to contemporary realities and issues. The journal welcomes literature and/or empirical research in the field of Islamic studies especially on, but not limited to the Qur'an and Hadith, Islamic Theology (Kalam), Islamic Philosophy, Islamic Mysticism (Tasawuf), Islamic Politics, and Religious Studies. All of these disciplines are acceptable as long as they are aligned with that focus. TAJDID emphasizes an interdisciplinary and innovative approach that promotes intellectual renewal (Tajdid Al-Fikr Al-Islami), encouraging dialogue among scholars who seek to reinterpret Islamic knowledge in the evolving context of the Muslim world and humanity at large to support The Sustainable Development Goals (SDGs), prevent a clash of civilizations and promote Islam Rahmatan Li Al-'Alameen. Scholars from any country and region concerned with the renewal of Islamic scholarship throughout Muslim history and geography in the Islamic World and beyond may submit their articles to Tajdid and use this open access journal. Read More
Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi
This article examines the shifting landscape of Qur’anic interpretation in Indonesia, from traditional platforms to digital spaces, by focusing on contemporary practices emerging on social media, particularly Instagram. Employing netnografi, the study investigates the activities of two Instagram accounts, @yufid.tv and @quranreview, over a five-month period (January–May 2022). Of the 300 posts by yufid.tv, 20.67% featured interpretations of specific Qur’anic verses. Meanwhile, 74.36% of the 39 interpretive posts by @quranreview addressed contemporary social issues and trends. The findings reveal a significant transformation in the mode of Qur’anic interpretation in the digital era, from unidirectional, text-heavy delivery characteristic of traditional methods to more interactive, visually driven approaches. The concept of dakwahtainment, a fusion of dakwah and entertainment, has become a defining feature of Instagram-based interpretations. Rather than merely presenting textual exegesis, these accounts repackage Qur’anic messages using light packaging, headline appetite, and trailer vision, making the content more engaging and accessible. In this context, Instagram functions as a new public space where Qur’anic interpretation intersects with Islamic pop culture, fostering a communicative, adaptive, and socially responsive form of digital dakwah.
Copyright (c) 2025 Rasidin Rasidin, Nurfadliyati Nurfadliyati, Masiyan M Syam, Taufik Taufik, Muhammad Ilham https://creativecommons.org/licenses/by-sa/4.0
QUR’ANIC LANGUAGE ETHICS FROM THE PERSPECTIVE OF MAQĀṢIDĪ EXEGESIS
Language constitutes a fundamental aspect of human life, essential for the clear reception and conveyance of information. Consequently, ethical linguistic conduct is imperative for effective human communication. The use of appropriate language fosters goodness, harmony, friendship (ukhuwah), and peace, whereas the use of offensive language can result in misunderstanding and engender hostility. This study aims to elucidate the ethics of language as presented in the Qur'an through the method of tafsīr maqāṣidī and its application in daily life. Employing a maqāṣidī exegetical approach combined with descriptive qualitative analysis within a sociolinguistic paradigm, this research involved a study of 64 dormitory students who practiced linguistic ethics. The findings indicate that the implementation of sound language ethics, both environmentally and individually, preserves four key principles of Maqāṣid al-Sharī'ah: ḥifẓ al-dīn (preservation of religion), ḥifẓ al-’aql (preservation of intellect), ḥifẓ al-nafs (preservation of life), and ḥifẓ al-bī'ah (preservation of the environment). Thus, the use of proper language is a core aspect of linguistic ethics, and its daily implementation positively impacts an individual's personality, thereby contributing to a harmonious, virtuous, and peaceful environment.
Tafsīr, Maqāṣidī, Sharī'ah, Language Ethics
Copyright (c) 2025 Miftah Wangsadanureja, Sarwo Edy, Adha Saputera, Muhammad Aqil Rabbani, Muhammad Anas bin Al-Muhsin https://creativecommons.org/licenses/by-sa/4.0
ANALISIS TEMATIK TERM RA’FAH DALAM AL-QUR’AN
This study thematically examines the term ra’fah in the Qur’an, particularly in the context of implementing zina (adultery) sanctions, aiming to formulate a conceptual reconciliation between the divine mercy and the principle of justice in Islamic law. The background of this research is based on the common practice in society of resolving zina cases through mediation or customary law, which contradicts the provisions of Islamic criminal law as stipulated in Q.S. An-Nur verse 2 and Aceh Qanun No. 9 of 2008, as well as the phenomenon of victims marrying their abusers to preserve family honor, which obscures the protection of victims' rights and justice. This study employs a qualitative method with a thematic interpretation approach to Qur’anic verses containing the term ra’fah. The findings reveal that ra’fah is explicitly mentioned only in two verses, Q.S. An-Nur verse 2 and Q.S. Al-Hadid verse 27, both revealed in Medina; in Q.S. An-Nur verse 2, ra’fah means the prohibition of allowing compassion to prevent the enforcement of zina sanctions in order to uphold justice and legal certainty, while in Q.S. Al-Hadid verse 27, ra’fah is associated with gentleness and compassion instilled in the hearts of the followers of Prophet Isa (Jesus). These findings affirm that ra’fah is not an obstacle to law enforcement but an ethical foundation that balances divine mercy and legal firmness in the implementation of Islamic sharia. The study recommends a comprehensive understanding of ra’fah as an ethical basis for enforcing Islamic criminal law to create harmony between compassion and justice. The novelty of this research lies in its focused thematic analysis of ra’fah in the context of zina sanctions, which has been rarely explored, and the affirmation that ra’fah is an ethical principle guiding law enforcement to remain humane without compromising firmness, thus contributing new theoretical insights to the development of Islamic law, especially in the enforcement of hudud sanctions through a more comprehensive and contextual interpretation of ra’fah.
Ra’fah, Adultery, Justice, Thematic Interpretation
Copyright (c) 2024 Pathur Rahman, Devi Aulia Utami https://creativecommons.org/licenses/by-sa/4.0
REINTERPRETASI MA’HRAM (Q.S. AN-NISA/4 AYAT 22-23) DAN RELEVANSINYA DENGAN FENOMENA MENIKAHI SEPUPU DI INDONESIA
Menikahi sepupu menjadi fenomena yang unik sekaligus tabu oleh sebagian kalangan masyarakat Indonesia. Salah satu pemikir kontemporer yang memiliki penafsiran yang signifikan didiskusikan perihal fenomena tersebut adalah Muhammad Syahrur, dalam bukunya Al-Kitāb wa Al-Qur’ān: Qira’ah Mu’āṣirah. Jenis penelitian ini adalah penelitian kepustakaan, dengan menggunakan metode deskripsi-analitis, dan berdasarkan pendekatan kualitatif. Penelitian ini mengungkap bahwa Syahrur menambahkan sepupu sebagai kategori mahram atau orang yang tidak boleh dinikahi, karena alasan medis dan adat istiadat masyarakat. Secara medis, menikahi sepupu dapat memberi dampak buruk kepada keturunan, sementara secara adat istiadat masyarakat terjadi pro-kontra di lapangan. Kedua, penafsiran QS. An-Nisa’ ayat 22-23 tentang menikahi sepupu perspektif Syahrur relevan dengan konteks Indonesia, berdasarkan sudut pandang ulama-ulama Indonesia, undang-undang, aspek kedokteran, sosial di masyarakat, yang memiliki pandangan senada bahwa menikahi sepupu tidak diperbolehkan, terutama mempertimbangkan dampak pada keturunan yang lemah secara jasmani maupun rohani.
Al-Kitāb wa Al-Qur’ān: Qira’ah Mu’āṣirah, Muhammad Syahrur, QS. An-Nisa: 22-23.
Copyright (c) 2025 TAJDID: Jurnal Ilmu Ushuluddin
FLEXING CULTURE FROM THE QUR’ANIC PERSPECTIVE
Flexing culture, which refers to the act of showcasing wealth and social status, has become a common phenomenon in the digital era, especially on social media. This culture represents a materialistic lifestyle that has the potential to create social inequality and spiritual crises. This study aims to analyze flexing culture from the perspective of the Qur’an by highlighting its contradiction with the values of tauhid. The research employs a descriptive qualitative method using a thematic interpretation (tafsir maudhu’i) approach, analyzing Qur’anic verses related to wealth, arrogance, and worldly life. This study finds that flexing culture contradicts the principle of tauhid, as it promotes behaviors such as arrogance (takabbur), ostentation (riya’), and wastefulness (israf), all of which are criticized in the Qur’an. In contrast, the Qur’an emphasizes the importance of simplicity, gratitude, and the responsible use of wealth. In conclusion, flexing culture is inconsistent with Qur’anic values and should be addressed through the strengthening of spiritual awareness and ethical use of social media.
QUR’ANIC LITERACY THROUGH TADABBUR AL-QUR’AN COMIC
Qur'anic literacy is something that is important in an effort to function the Qur'an as a guide for a Muslim's life. Qur'anic literacy is closely related to one's interaction with the Qur'an, whether it is reading, understanding, practicing and preaching it. Data shows that the level of Qur'anic literacy in Indonesia is quite good, but the data is only limited to the level of reading ability. So this study aims to elaborate a segment of higher Qur'anic literacy, namely at the level of understanding and appreciation, especially in children through the media of Qur'anic tadabbur comics. This research is a literature study using a qualitative approach and content analysis. The results of this study reveal that the Qur'an tadabbur comic provides a different color to the Qur'an literacy efforts for children. Where the cultivation of moral values, faith, and thick with the approach of scientific knowledge to children based on the value of the Qur'an is packaged interestingly.
Copyright (c) 2025 Hidayatullah Ismail, Nasrul Fatah, Salman Salman, Muhammad Hafiz Saleh https://creativecommons.org/licenses/by-sa/4.0
This study aims to examine the relevance of Rohana Kudus' thoughts on women's education in the perspective of Islamic teachings, focusing on the interpretation of the Qur'an surah At-Taubah verse 7. Rohana Kudus is known as a pioneering female figure of the press and education in Indonesia who has a progressive view of the importance of women's role in social life, especially through education. This research uses a qualitative approach with the library research method, relying on primary and secondary sources such as biographies, scientific articles, historical documents, and the study of Qur'an interpretation. The analysis is carried out through a phenomenological approach to uncover the deepest meaning of Rohana Kudus thought in the context of Islamic values that uphold science, gender equality, and the glory of women. The results of the study show that the idea of Rohana Kudus is in line with Islamic principles, where education is seen as a fundamental right for all humanity, including women. She emphasized women’s emancipation through knowledge access. This view affirms that Islam is not a religion that restricts women, but rather encourages their active participation in nation-building. This finding confirms the importance of reviving the spirit of struggle of women figures like Rohana Kudus in the context of today's women's education.
Gender Equality In Islam; Women’s Education; Rohana Kudus; Qur’anic Exegesis; Indonesia
Copyright (c) 2025 Freddy Hermansyah Lbs, Arip Rachman Ritonga, Ismi Salsabilah, Huswatul Hasanah https://creativecommons.org/licenses/by-sa/4.0
CONTESTING FEMALE RELIGIOUS AUTHORITY IN DIGITAL SPACE
This study examines the controversy surrounding female imams in mixed prayers led by Amina Wadud in New York on March 18, 2005, which took place in the digital space. This study does not test the validity of Islamic law regarding female imams, but rather investigates how the practice of female prayer leaders is debated, questioned, defended, and disseminated globally within the realm of religious discourse by various groups, such as academics, religious scholars or authorities, as well as the general public, which is stored in digital archives such as online news portals and digital documents in online libraries. By drawing on a progressive Islamic framework, this research aims to highlight changes in the production of religious meaning and examine the forms of negotiation by spiritual authorities in the public sphere. This research uses a qualitative method with a hermeneutic approach, and it broadly describes two main responses: first, rejection of female imams based on textual interpretations of hadiths and classical fiqh consensus. Second, defense based on a contextual approach to gender justice and reinterpretation of Islamic sources. The analysis in this study is conducted through three aspects: historicization, contextual text production, and public reception. The findings of this study indicate that Wadud's case not only challenges the normative boundaries of religious authority but also opens global discussions about women's spiritual rights and patriarchal structures in religious practices. This practice serves as a valuable starting point in the history of contemporary Islamic discourse, particularly in terms of resistance to masculine interpretations and dominance within religious authority. This study offers a fresh perspective on the legitimacy, interpretation, and transformation of inclusive religious traditions.
Copyright (c) 2025 Naili Rosa Urbah Rusydiana, Rika Lusri Virga, Mohammad Afri Muadom https://creativecommons.org/licenses/by-sa/4.0
This study explores the concept of ecological theology through the utilization of used cooking oil as a primary material in bar soap production and examines its implications for the development of maṣlaḥah-oriented families. Typically regarded as household waste, used cooking oil poses significant environmental risks if not properly managed. Therefore, this research seeks to investigate the theological values embedded in environmentally sustainable household waste management practices and to assess their social and ecological impacts on family well-being. Employing a descriptive qualitative approach grounded in Participatory Action Research (PAR), the study focuses on the Fatayat community in Serang Regency. The findings indicate that processing used cooking oil into soap can reduce household expenditures on cleaning products by approximately 3%. From an economic standpoint, this activity serves as an educational initiative for family members, fostering awareness in transforming waste into economic value, thereby providing additional income for families in Serang Regency. Environmentally, it contributes to reducing liquid waste pollution by converting it into environmentally friendly and utilitarian products. These outcomes are in line with the principles of maṣlaḥah (benefit), iʿtidāl (ecological justice), tahdhīb al-nafs (spiritual refinement), and tawāzun (balance between nature and humanity).
Islamic Eco-Theology; Jelantah Oil, Recycling, Soap Production, Maṣlaḥah Families
Copyright (c) 2025 Salim Rosyadi, Fitri Raya, Nina Fitriyani, Syed Najihuddin Syed Hassan https://creativecommons.org/licenses/by-sa/4.0
This study aims to uncover the messages of peace in the Qur'an using the ma’na cum maghza approach and analyze their application in addressing the challenges of islamophobia in the modern era. The research employs thematic tafsīr analysis using a qualitative approach, focusing on verses that convey messages of peace, such as al-Baqarah (2:256), al-Mumtaḥanah (60:8), and al-Anfāl (8:61). These verses are examined based on their literal meanings and universal values relevant to the contemporary context. The findings reveal that the Qur'anic messages consistently emphasize the values of tolerance, justice, and peace, which can serve as a foundation for countering negative stereotypes about Islam. The ma’na cum maghza approach enables a deep and practical interpretation of these verses, particularly in the fields of education, media, and global diplomacy. The study also identifies practical strategies for Muslim communities to proactively address islamophobia, such as promoting positive narratives in the media and developing curricula based on Qur'anic values. The study concludes that the Qur'an's messages of peace are not only relevant in the context of islamophobia but also contribute to efforts to build social harmony and global peace. The novelty of this research lies in the use of the ma’na cum maghza approach to contextually elaborate the Qur’anic messages of peace in response to islamophobia—an area that has received limited attention in previous studies.
Copyright (c) 2025 Basri Mahmud, Muhammad Imran, Hardivizon, Muhammad Zakir Husain https://creativecommons.org/licenses/by-sa/4.0
LITERARY ETHICS IN THE PERSPECTIVE OF ḤADĪTH AND ITS IMPLICATIONS FOR GEN Z IN FACING THE DIGITAL ERA
In the era of digital disruption, digital literacy is not just about technical skills, but also about ethics and media responsibility. The Gen Z generation, which has grown up with technology, needs a strong foundation of values. This study aims to critically analyse the role of Ḥadīth as a source of values and ethics in shaping Gen Z's digital literacy awareness, so that the use of technology is not only smart, but also moral and responsible. The background of this study is the increasing use of social media and digital platforms that are often misused, such as the spread of hoax news, hatred, and other unethical behaviour. Ḥadīth as one of the authentic sources of Islamic teachings can be used as a guide in shaping critical, ethical, and responsible attitudes in the digital space. This research uses a qualitative method with a literature review approach and content analysis. Data were collected from various Ḥadīth texts related to communication manners, social responsibility, and ethics in conveying information. The results showed that Ḥadīth has a significant role in building digital literacy in the Gen Z generation. Values such as honesty, responsibility in conveying information, and the obligation to verify the truth of information (tabayyun) are very relevant in overcoming the challenges of the digital era. By taking Ḥadīth as a guideline, the Gen Z can be wiser in using digital technology, so that they are able to utilise digital media productively and positively.
Ḥadīth; Digital Literacy; Gen Z; Digital Ethics
Copyright (c) 2025 Muhammad Nuh Siregar, Rahman Rahman, Zailani Zailani, Zikri Darussamin, M. Arrafie Abduh, Afrizal M, Darusman Darusman https://creativecommons.org/licenses/by-sa/4.0
Buya Syakur, a cleric with a critical and often controversial preaching style, has become a widely discussed figure on social media, especially Instagram. His popularity on this platform has triggered various responses, both support and criticism from multiple groups. This study aims to examine the role of Instagram as a modern da’wah medium by exploring the values ​​of hadith in Buya Syakur’s Sufi advice spread through various accounts on Instagram. The research method used is qualitative with a content analysis approach. Data were collected by searching for relevant uploads using the hashtag #buyasyakur. The results of the study show that the advice conveyed by Buya Syakur via Instagram is in line with the core values ​​of authentic hadith. In addition to enriching modern society’s understanding of Islamic teachings, the advice also emphasizes morality and ethics from a Sufi perspective. The findings of this study confirm that Instagram has great potential as a contemporary da’wah medium that can reach a wide audience. Through a simple yet meaningful presentation, this digital da’wah not only deepens people’s understanding of Islamic teachings but also maintains the authentic values ​​of hadith as a fundamental foundation in da’wah in the digital era.
Instagram; Digital Da’wah; Hadith Values; Sufi Advice; Buya Syakur
Copyright (c) 2025 Muhammad Ismailsyah Sembiring, Zulfirman Manik https://creativecommons.org/licenses/by-sa/4.0
THE CONCEPT OF FAMILY RESILIENCE TOWARDS THE ISSUE OF INFIDELITY IN HOUSEHOLDS
The issue of infidelity in a household is one of the serious problems that can damage family harmony. One approach to understanding family resilience to this crisis is through the concept of family resilience, which refers to the family’s ability to overcome challenges and maintain its integrity. The hadith al-Ifki, which tells of the slander against ‘Aisha and her reaction to the accusation, provides valuable insight into how family resilience can be built in severe trials. This study aims to analyze the application of family resilience to the issue of infidelity in a household based on the perspective of the hadith al-Ifki. The method used is literature analysis with a qualitative approach, examining the sources of hadith and the interpretations of scholars regarding al-Ifki and its relevance in the context of modern families. The results of the study show that the Prophet. Showed that very relevant problem-solving strategies, such as collective confidence, problem anatomy, problem identification, open communication, and family support, can be a foundation for families in dealing with the problem of infidelity. In conclusion, the application of the concept of family resilience based on the hadith al-Ifki can help families face the challenges of the issue of infidelity while maintaining family harmony and dignity.
Family Resilience; Infidelity; Hadith Al-Ifki; Problem Solving Strategy; Muslim Family
Copyright (c) 2025 Fadhilah Is, Alwi Padly Harahap, Manal Mohey Eddien Sharief https://creativecommons.org/licenses/by-sa/4.0
RECONCILIATION OF THE THEORY OF NĀSIKH - MANSŪKH IN THE QUR'AN VERSION OF SAYYID QUTHB
The study of nāsikh - mansūkh has recently become an interesting study in the theory of the development of the ulumul Qur'an. This is of course seen in several aspects of the study of nāsikh - mansūkh carried out by several previous studies. However, what is more interesting is that research regarding nāsikh - mansūkh is still being carried out by several tafsir scholars, namely Sayyid Quthb in his book Fi Zhilalil-Qur’an. In his tafsir book, there are several terms that researchers see as the existence of nāsikh - mansūkh in tafsir. Of course this is an academic problem in this research. More specifically, this article will answer several main issues for further study. First, what is Sayyid Quthb's view of the nāsikh - mansūkh theory in the commentary book Fi Zhilalil-Qur’an. Second, what are the themes that nāsikh - mansūkh uses as a form of reconciliation with Sayyid Quthb in his tafsir book. This type of research is a descriptive-analytical library study by analyzing various relevant references to answer the main problem, including books, journals, articles and several other references. This article concludes that Sayyid Quthb succeeded in showing the verses of the Qur’an which are considered naskh in the book Fi Zhilalil-Qur’an. Sayyid Quthb's view divides the naskh into two, namely nāsikh tāsyri’i and nāsikh takwiniy. Naskh tasyri’i is an erasure that does not occur in the Qur'an meaning, there is no naskh between other verses of the Qur'an. because the tasyri’i naskh process was final with the end of the Prophet's message. Meanwhile, naskh takwiniy is the occurrence of a miraculous event which is a manifestation of God's intervention in the wheel of human life. The form of relevance of the nāsikh - Mansūkh theory carried out by Sayyid Quthb is that all the messages put forward by the Qur'an are systematic-implementative. This means that the entire message of the Qur'an is an inseparable unity and is integrally ready to be applied in the real life of humanity throughout the ages.
Reconciliation; Nāsikh - Mansūkh Theory; Sayyid Quthb; Tafsir Fi Zhilalil Qur’an
Copyright (c) 2025 Nursyamsu Nursyamsu, Muhammad Taufiq, Maliki Maliki, Hasan Asy’ari Najmuddin https://creativecommons.org/licenses/by-sa/4.0
A PHILOLOGICAL STUDY AND ANALYSIS OF TAFSIR METHODOLOGY
This study examines the manuscript of the Malay Palembang Tafsir written by Masagus Muzammil using a philological approach. This study focuses on two aspects: the philological aspects present in the manuscript and the analysis of the tafsir methodology employed. The research method applied is qualitative with a descriptive-analytical type, focusing on the Al-Qur'an manuscript" atau " using the Al-Qur'an manuscript as the primary source. Data collection techniques include literature studies, direct observation of the manuscript’s physical and textual features, interviews with relevant sources (including descendants of the author), and documentation of manuscript conditions. The results indicate that the Malay Palembang Tafsir manuscript is written on European paper, which has its own distinctive characteristics. The tafsir is organized systematically according to the order of the mushaf, presented concisely, and employs non-conventional academic formatting. Furthermore, the references used are derived from previous tafsir texts, reflecting the existing tradition of interpretation. The findings reveal that the Malay Palembang Tafsir manuscript (c. 1860 CE), written on European paper with watermarks, is arranged according to the mushaf order and presented in a global, non-academic format. It applies a Sufi and socio-community interpretive style, using the tafsir bi al-ra’yi method, with both textual and contextual approaches. Academically, this study exposes the methodological hybridity of Malay tafsir traditions and shows how the manuscript bridges classical Islamic scholarship with Southeast Asian hermeneutics, highlighting the adaptive and dynamic nature of 19th-century Malay-Islamic intellectual thought.
Manuscript; Malay Tafsir; Palembang; Philology; Tafsir Methodology
Copyright (c) 2025 Dedi Kuswandi, Ris'an Rusli, Nyimas Umi Kalsum https://creativecommons.org/licenses/by-sa/4.0
THE CONTROVERSY OF NON-MUSLIM LEADERSHIP
This study examines the controversy over non-Muslim leadership in Indonesia, a Muslim-majority country, through the perspective of decisions made by the Lajnah Bahtsul Masā’il (LBM) of Nahdlatul Ulama (NU). Using qualitative analysis of NU congress records from 1926 to 2000 and classical fiqh literature, the study identifies two dominant views. First, there is an absolute prohibition based on Al-Ma’idah (5:51), which emphasizes the prohibition of appointing non-Muslims as leaders. This verse is used as a reference to assert a strict theological position regarding leadership. On the other hand, there is an alternative view permitting non-Muslim leadership in emergency situations, provided that the leader comes from Ahlul Dzimmah and is under strict supervision. This perspective demonstrates flexibility in the interpretation of Islamic law, especially in the context of urgent social and political needs. In certain cases where a non-Muslim leader is considered more capable of managing public affairs, NU shows a pragmatic stance aligned with the Shafi’i fiqh principles that prioritize the welfare (maslahah) of the community. These findings reveal a tension between textual interpretation and contextual necessity, highlighting NU’s pragmatic approach to addressing pluralism challenges in Indonesia. Thus, this study contributes to debates on Islamic law and pluralism and encourages dialogue to bridge religious norms with democratic governance. In conclusion, it is important to develop a more inclusive and adaptive understanding of leadership in diverse societies to create harmony between religious values and modern societal needs.
Lajnah Bahtsul Masā’il; Nahdhatul Ulama Council; Controversy; Non-Muslim Leadership
Copyright (c) 2025 Muhammad Kurnia, Rahmat Hidayat, Imam Khomaeni Hayatullah https://creativecommons.org/licenses/by-sa/4.0
In the Indonesian context, the implementation of the Family Planning program, commonly referred to as KB, inherently involves gender issues. Due to the prevailing mindset among the public that “the main consumers of this program are women.” This situation certainly has negative implications. Women, who have long been regarded as the primary bearers of responsibility in the domestic sphere, must also contend with the side effects of contraceptive use, such as significant physical and psychological changes. The changes women experience as a result of contraceptive use often become the primary reason for men’s dissatisfaction, thereby further marginalizing women’s positions. This paper aims to re-examine this stigma through the lens of Islam and to examine whether the contraception program is only the responsibility of women. This qualitative research uses Faqihuddin Abdul Kodir's mubādalah (reciprocal) theory as its analytical tool. Based on the study, it was found that Islam does not explicitly specify which gender should use contraception. Islam emphasizes that responsibility in a household, especially in the context of contraception, is not limited to a particular party. Instead, all complement each other, noting that all decisions result from communication and mutual deliberation, where all impacts and consequences that arise later have been discussed so that no party is burdened or disadvantaged.
Family Planning; Gender; Qur’anic Perspective; Tafsir-Mubādalah
Copyright (c) 2025 Muhammad Saiful Khair, Nor Faridatunnisa, Rendi Irawan, Falakul Hidayah, Tasya Avanti Digdayani, Mualimin Mualimin https://creativecommons.org/licenses/by-sa/4.0
MODERASI BERAGAMA DAN UNIVERSALISME ISLAM
Jambi, is not free from the threat of terrorism in managing diversity. It is recorded that cases related to the issue of radicalism have been found in the Jambi region. The Jambi Terrorism Prevention Coordination Forum (FKPT) has taken integral-participatory action in preventing the development of radicalism and terrorism in Jambi. The actions and policies of the Jambi FKPT seek to build tolerant and inclusive diversity in deradicalization and prevention of radicalism and terrorism. The purpose of this article focuses on the Jambi FKPT policy in narrating diverse moderation and analyzing these programs and policies from the perspective of Nurcholish Madjid. This article uses qualitative methods and literature studies. By conducting interviews with the Jambi FKPT subjects, and reading policies and programs. Furthermore, it is analyzed using a content approach, analysis, and discourse analysis. Moderation education is mainstreamed in carrying out deradicalism and preventing radicalism in Jambi. The discourse of moderation is in line with the universalist view of Islam from Nurcholish Madjid, in building the character of religious people with a tolerant and inclusive attitude. The concept is in Islamic universalism, while the practice is in religious moderation. In an effort to deal with terrorism, FKPT Jambi adopted Cak Nur's thinking as a basis for managing diversity in Jambi. The resolution in deradicalization in Jambi was developed by FKPT by building a stronger social foundation in maintaining harmony amidst the plurality of society. Its policy encourages religion not only as a ritual dimension, directing the development of basic understanding of religion into public ethics and spiritual vision as a resolution in managing diversity in Jambi.
Radicalism, FKPT Jambi, Nurcholish Madjid, Religious moderation
Copyright (c) 2024 Edy Kusnadi, Muhammad Rafii, Juparno Hatta, Juliana Mesalina T https://creativecommons.org/licenses/by-sa/4.0
The discourse concerning whether the Qur'an possesses thematic unity has persisted as a subject of prolonged debate throughout history up to the present day. While the majority acknowledges this unity, a minority rejects it. These contrasting perspectives bear significant implications for the methodology of tafsīr al-mawḍū'ī (thematic exegesis): namely, the robustness or fragility of this method. Consequently, this paper examines the historical discourse on Qur'anic thematic unity, contextualizing it with the methodology and urgency of tafsīr al-mawḍū'ī in the modern context to strengthen the foundations of this method. After applying the principles of literature review utilizing historical analysis, this study demonstrates that the discourse on Qur'anic thematic unity falls under the terms naẓm (coherence), siyāq (context), and munāsabah (correlation) in 'ulūm al-qur'ān (Qur'anic sciences), as well as the theory of istiqrā' (induction) in uṣūl al-fiqh (principles of Islamic jurisprudence), all of which are relevant as analytical tools for tafsīr al-mawḍū'ī. Thus, this paper has implications for strengthening the arguments of the group that accepts the unity of meaning in the Qur'an while simultaneously reinforcing the methodological foundations of tafsīr al-mawḍū'ī.
This article discusses Sayyid Qutb's views on materialism, especially in the context of his interpretation of Surah Ali Imran, verse 14. This verse mentions human love for the world, including wealth, women, children, and other worldly pleasures. The method used in this article is a qualitative approach with a literature review. For the analytical approach, the article employs a tahlili (analytical) method, which allows the author to explore a verse in-depth. Through this study, the article aims to reveal how Qutb's *Tafsir Fi Zhilalil Qur'an* provides relevant insights into the dangers of materialism in modern life and how Muslims should balance their worldly life with the hereafter. The research findings show that in his tafsir, Sayyid Qutb criticizes excessive love for the world as a form of materialism that can divert Muslims from their higher purpose in life, which is to seek Allah’s pleasure and the happiness of the hereafter. Qutb emphasizes the importance of awareness that love for the world must remain within reasonable limits so that it does not hinder one's focus on spiritual values and righteous deeds.
Contemporary Thought, Materialism, Sayyid Qutb, Tafsir, Ali Imran Verse 14
Copyright (c) 2024 TAJDID: Jurnal Ilmu Ushuluddin
BASIACUONG: ORAL TRADITION IN KAMPAR MALAY CEREMONIAL PROCESSIONS
For Muslims, hadith is something very important because it contains various traditions and habits that developed during the time of the Prophet (PBUH). Indonesia is known for its various traditions and cultures in various regions where these traditions and cultures are integrated with the social life of the community. One of them is the oral tradition of Basiacuong found in the Malay community in Kampar Regency which has been applied for generations where previously it had been carried out by Kampar community leaders. This research is a field research, by tracing directly to the field of objects in the field to dig up information and obtain various data that appear in the field, by observing social phenomena that exist in the community when the tradition is carried out. The location of this research is Koto Perencaran Village, Kampar Regency, because the community in the village still maintains the oral tradition of Basiacuong and applies it in various traditional ceremonies such as marriage, circumcision, akikah, inauguration of traditional heads and so on. Data collection techniques include observation, interviews, and documentation. The results of this study conclude that the Basiacuong tradition found in the Malay community in Koto Perambahan Village, Kampar Regency is the implementation and interaction of living hadith, because the tradition contains good messages and advice, even though the tradition is carried out in traditional ceremonies.
STRUCTURAL APPROACH AND PARTICIPATION OF LOCAL ACTORS IN MAINTAINING INTERFAITH HARMONY IN KUALA TUNGKAL, WEST TANJUNG JABUNG REGENCY
This article focuses on examining structur contributions in the community and the participation of local actors in maintaining religious harmony in Kuala Tungkal. This article uses qualitative research methods, data obtained through observation, interviews, and documentation. Data analysis was conducted by following the stages: data reduction, data presentation, and data verification. This article finds that the contribution of the structural approach in maintaining religious harmony is inseparable in managing religious harmony. Structures in society, religious organizations, religious institutions, pesantren, and the government have become systemic networks that can collaborate in social work, especially maintaining religious harmony. This can be maintained if there are local actors who have power and interest in religious harmony. Local actors become an important and strategic consideration as a figure and are considered a person who practices religious teachings and can be a role model for their worshipers. Therefore, this article concludes that the elite-structural approach is not relevant if it is only carried out separately, but must involve local non-structural actors who have complementary roles in mobilizing society and peacemaking.
Structural Approach, Local Actors, Religious Harmony
KEḤUJJAHAN HADIS ĀḤĀD DAN IMPLIKASINYA TERHADAP NĀSIKH MANSŪKH
The dialectic surrounding hadith as an authoritative source in Islam, one of which is motivated by the emergence of mutawātir and āḥād dichotomy to judge hadith based on the quantity of its narrators. Some figures or circles still question the authorization of the āḥād hadith and tend to reject it. Although the majority of scholars recognize the authority of the hadith āḥād and refute the argument against it, in its theory and application it is quite complex, such as its authority in nāsikh-mansūkh as a method in the settlement of ta'arruḍ al-adillah is still a topic of discussion. This paper will explore the validity of āḥād hadith as the basis of Islamic law and its application in the theory of nāsikh-mansūkh, this research fully uses the method of library research by collecting relevant books and scientific articles then inventorying the arguments of scholars related to the validity of āḥād hadith and analyzing its position in nāsikh-mansūkh. The results of this study show that āḥād hadith that has met the established criteria must be accepted and practiced as a source of Islamic law. As for the position of āḥād in nāsīkh-mansūkh, it is generally divided into two parts. First, āḥād hadiths as mansūkh can be superseded by the Quran, mutawātir hadiths and āḥād hadiths. Secondly, an āḥād hadith as a nāsikh only supersedes other āḥād hadiths, while for superseding Quranic verses or mutawātir hadiths, the majority of scholars are of the opinion that it is only permissible according to reason. In other words, rationally, āḥād hadiths can supersede mutawātir hadiths verses and Quranic, because both are revelations from Allah. However, in practice, this is not the case, unlike some circles such as al-Ẓāhiriyyah who think that in reality there are āḥād hadith that supersede mutawātir.
Validity, Āḥād Hadiths, Naskh, Nāsikh and Mansūkh
ANALISIS HADIS TAṬAYYUR PERSPEKTIF KIAI SHOLEH DARAT
This research examines a book Maj'mū'ah al-Shāri'ah al-Kāfiyah li al-'Awwām. One of a phenomenal works of the nationalist figure, Kiai Sholeh Darat Semarang. The book is written in pegon script in Javanese. This is a special strategy used by Kiai Sholeh Darat in spreading the message of Islam under the pressure and authoritarianism of the Dutch. Although this book is basically a fiqh book, Kiai Sholeh Darat added certain chapters to discuss general issues, one of which is the problems faced by the Indonesian people. Kiai Sholeh Darat highlighted the habits of the Indonesian people regarding taṭayyur, he then expressed his ideas and quoted several matan hadith. This study aims to examine Kiai Sholeh Darat's thoughts on the traditions of taṭayyur in the book Maj’mū’ah al-Shāri’ah al-Kāfiyah li al-’Awām. This type of research is library research and the method used is qualitative. The theory used in this study is the theory of understanding hadith by Muḥammad al-Ghazālī. The result of the research is a prohibition on the whole concept of taṭayyur. Either going to a fortune teller to find out his fate or believing in the existence of bad luck that comes not from God but from certain things such as unlucky days.
THE SCIENTIFIC-CUM-SUFISTIC INTERPRETATION OF SAID NURSI IN KULLIYYAT RASAIL AL-NUR
The Qur'an is a holy book that contains many valuable lessons, requiring interpretation (tafsir) to understand its contents in depth. Ahmad Mustafa al-Maraghi, through his work Tafsir al-Mara>ghi>, presents one of the most remarkable interpretations with a social approach that is relevant to the needs of modern society. Meanwhile, Said Nursi, a contemporary scholar, offers a unique paradigm of scientific interpretation (tafsir 'ilmi) that emphasizes the essence of faith and monotheism, oriented toward the ultimate purpose of the hereafter. This study employs a library research method to explore and identify the novelty of scientific interpretation in the work Kulliyya>t Rasa>il al-Nu>r. The approach used in this research is tafsir s'ilmi. The findings reveal two main conclusions. First, Said Nursi's scientific interpretation emphasizes the essence of faith and monotheism with an eschatological orientation, differing from other scientific interpreters. Second, the novelty of tafsir 'ilmi proposed by Said Nursi is divided into three aspects: (1) in terms of its characteristics, it adopts a scientific-cum-sufistic style; (2) in its perspective and interpretation of nature, it applies two meanings, namely harfi and ismi; and (3) in terms of its impact and the interrelation between science and the Asma’ al-Husna, it fosters the integration of general sciences (science) and religious knowledge.
Sa'id Nursi, Scientific cum Sufistic, Ma’na Harfi, Ma’na Ismi, Asma’ al-Husna
HADIS SAFAR PEREMPUAN DALAM PERSPEKTIF MODERN
Hadiths that prohibit women from traveling without a mahram are often understood literally, without considering the socio-historical context in which the hadiths were revealed. This understanding has sparked controversy particularly in its application in modern society, which has undergone significant changes, such as improved travel safety and advancements in transportation technology. These changes necessitate a new approach that not only acknowledges the authority of the hadith texts but also aligns them with contemporary life dynamics. This qualitative research amploys a library research method. For the analysis process, it adopts Fazlur Rahman’s hermeneutic approach known as double movement, which empahasizes the importance of contextual understanding of hadith texts by considering the circumstances of the Prophet’s era nad their relevance in contemporary conditions. The findings reveal that the prohibition of women traveling without a mahram in the hadith was a response to the socio-historical conditions of that time, such as security concerns, travel risk, and the patriarchal culture that dominated Arab society. In modern contexts, these factors have significantly changed, especially with the advent of transportation technology, improved travel safety, and shifting social norms that support gender equality. Therefore, a literal approach is no longer relevant for rigid application. This study asserts that using Fazlur Rahman’s contextual approach allows these hadiths to be reinterpreted, resultingin a more relevant and inclusive understanding.
Gender justice and equality have been prominent issues in recent decades. Despite Islam being a religion that upholds the values of justice and equality, in reality, Arab and Muslim-majority countries have been significant contributors to patriarchy. One factor is the misinterpretation of gender-biased Quranic verses, disregarding egalitarian Islamic principles and values, such as in the interpretation of Surah az-Zukhruf: 18. Women are often perceived as being limited to adornment and incapable of expressing their arguments in debates. This study conducts an in-depth analysis of this verse to understand the psychology of women's inclination towards adornment and their intelligence. This is a qualitative study utilizing literary sources that are then analyzed using historical and neuroscientific approaches. The analysis reveals that women's tendency to adorn themselves and have an attractive appearance is due to estrogen hormones which stimulate the brain to develop these impulses. Hormonal fluctuations in women significantly impact brain function, including increasing women's tendency to engage in social interactions and avoid conflict and debate. However, this does not necessarily indicate lower cognitive or verbal abilities in women. Both women and men are created with different brain structures, each with their own strengths. These differences exist to complement each other in living a better life.
THE RELATIONSHIP BETWEEN HADITH AND MODERN SCIENTIFIC KNOWLEDGE
This study discusses the relationship between hadith and modern scientific knowledge, focusing on the contribution of hadith to medical science. The background of this study is the need to understand and integrate Islamic teachings, especially hadith, with the development of science and technology, especially in the health sector. This study aims to explore and analyze the relevance of hadith in the context of medical practice and how the values ​​contained in hadith can contribute to the advancement of medical science. By using qualitative methods through literature studies and thematic analysis. The study's results indicate that several hadith contain health principles that align with modern scientific findings, such as maintaining cleanliness, a healthy diet, and preventing disease. The discussion outlines how these hadiths not only have historical relevance but can also be the basis for ethics and practice in modern medicine, thus encouraging the creation of integration between spiritual values ​​and scientific approaches in health services. This study is expected to provide new insights into understanding the contribution of hadith to the development of medical science and encourage collaboration between religious and medical scientists.
Hadith, Modern Science, Medical Science, Health, Integration
KONTESTASI IDEOLOGI DAI INDONESIA DALAM MEMBAHAS WACANA POLITIK DI MEDIA SOSIAL YOUTUBE
The ideology of Indonesian preachers in expressing their opinions and views on a matter is a significant factor in the digital age in influencing their followers. On that basis, this study aims to determine the ideology of Indonesian preachers in discussing political discourse on Youtube social media. This study uses a qualitative research design and uses data from videos derived from 25 YouTube videos in several categories of interpretive figures such as Adi Hidayat, Buya Yahya, Das'ad Latif, Khalid Basalamah, Syafiq Riza Basalama. The data collection techniques include observation and documentation and data analysis techniques through discourse analysis to uncover patterns and themes in the text delivered by the preachers. The results showed that: (1) preachers who discuss ideologies related to politics on social media have inclusive and exclusive perspectives; (2) political discourse obtained from social media is expected that leaders are expected to have qualified abilities from the cognitive intelligence element in leading a country and have a good attitude to oversee the people in general such as a fair attitude, being able to understand the conditions and needs of the country and good physical abilities to manage the wheels of government; (3) the understanding of followers of interpretative figures generally supports the ideology carried out but there are also those who provide criticism and different views; the factors that cause ideological contestation consist of figures who have charisma and delivery methods that are diverse and not monotonous.
PENCIPTAAN LANGIT DAN BUMI DALAM Q.S. AL-ANBIYĀ’ [21] Ayat 30
This article will discuss comprehensively the creation of heaven and earth in Q.S. Al-Anbiyā' [21]: 30. This theme was raised because the surah describes the origins of the heavens and the earth. Interestingly, scientifically, human theories about the origin of the universe (including heaven and earth) emerged in the modern era through Nebula (1755), Big Bang (1927), Steady State Theory (1948), and others. Long before these theories emerged, the Al-Qur'ān through surah Al-Anbiyā': 30 said that heaven and earth were originally a unified form before being separated into heaven and earth. Therefore, this article will focus on the meaning of history, the main message of history, and the main dynamic message of Q.S. Al-Anbiyā' [21]: 30, and elaborates on the creation of heaven and earth based on scientific interpretation and approach. The method used in this paper is descriptive analysis. The approach used is contextual, where Ma'nā cum Maghzā is the theory. The results of this paper found that: (1) the historical meaning of surah Al-Anbiyā': 30 is a satire on unbelievers who do not want to believe even though they witness natural phenomena around them; (2) the main historical message is the importance of thinking about the creation of the heavens and the earth and being grateful for all the blessings that–originating from the air–God has given; (3) anyone who claims to believe in God should study not only religious knowledge but also study scientific knowledge. People who have the potential to make human life better, but do not do so, are considered infidels, that is, closing themselves off from the interests of living creatures.
Al-Qur’an, The Sky, The Earth, Scientific
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