Publication Search

Pigs hold significant economic, social, and religious value in the Wamena community, becoming an integral part of their customary law. However, the Muslim minority in Wamena faces unique challenges, as they struggle to balance local traditions with Islamic law. This study aims to explore the interpretation of Ahkām verses among minority Muslims in Wamena and analyze the Islamic laws regarding the sale and purchase of pigs in this context. The research is qualitative, combining observations and literature studies. It examines the issues surrounding pig transactions in Wamena and reviews relevant Ahkām verses along with scholarly opinions. The study identifies four patterns in the religious understanding of Wamena Muslims: traditional religion, formal religion, rational religion, and a precursor method that combines traditional practices with reasoning and revelation. Tafsir Ahkām offers solutions for minority Muslims by considering the systematic approach to Ahkām verses, hadith, and the school of jurisprudence. Despite the prohibition of pigs in the Qur’an and hadith, Wamena Muslims’ engagement in pig transactions can be analyzed using fiqh aqalliyyāt principles, such as ijtihād tarjīhi and ijtihād ibdā’i, with an emphasis on gradual implementation and accommodating Islamic and customary laws for minority Muslims in Wamena.

The book of tafsir at-Thabari jami al-bayan'an ta'wil Ayi Al-Qur'an by Muhammad Ibnu Jarir ath-Thabari is one of the tafsir books that has a tahlili style and uses the history method in interpreting. Prophet Solomon is one of the 25 prophets who must be known and believed by Muslims throughout the world. Apart from the wealth and royal palace owned by Prophet Sulaiman, Prophet Sulaiman also had the miracle of being able to subdue the jinn. In the book of tafsir at-Thabari explains the story of the prophet Solomon who was ordered to build the Baitul Maqdis with the help of the devil from the sea. In this story, it is included in the isra' iliyat story which is included in the ad-Dakhil Fi At-Tafsir category which is in the Thabari interpretation of Surah Shaad verse 34, the Ad-Dakhil category regarding contradicting the evidence in the Al-Qur'an and also the evidence of the Sahih hadith which explains that Prophet Solomon drank Khamer and the devil transformed into Prophet Solomon. The author wants to research the isra'iliyat story about Prophet Sulaiman in building the Baitul Maqdis? And what is the aspect of ad-dakhil in the isra'iliyat of the story of Prophet Solomon who built Baitul Maqdis with the help of Satan. This type of research is included in the type of qualitative research.

The purpose of this study is to analyze Mohammed Ghaly's thoughts from a theological and legal perspective on disability and its implications for social inclusion. This research uses a qualitative approach based on literature studies with in-depth analysis of primary Islamic sources such as the Qur'an, hadith, and tafsir, kalam, and fiqh literature from various periods. Ghaly seeks to reveal the normative attitude of this religion towards persons with disabilities and its implications for social inclusion. The analysis utilizes contemporary disability studies to examine Ghaly's concepts in Islamic theology and law regarding the inherent nature and fundamental rights of persons with disabilities. However, he also emphasizes the need for new interpretations and contextualizations of this textual heritage based on the values of justice, inclusion, and empowerment. The findings of this study show that there is a stigma associated with disability due to the conflict between Islamic idealism and social reality. Nevertheless, the main principles and laws of Islam provide strong normative guidance for the dignity of persons with disabilities.

This research aims to examine in depth the essence of social moral values in QS. Ibrahim verses 44–47 are based on the interpretation of Buya Hamka in Tafsir Al-Azhar. This research uses a qualitative method with a library research approach and thematic interpretation analysis (maudhu'i). Primary data sources are in the form of the Qur'an and Tafsir Al-Azhar by Buya Hamka, while secondary data sources include relevant books of tafsir, books, and scientific journal articles. The data analysis technique is carried out through content analysis with the stages of data reduction, data presentation, and interpretive conclusions. The results of the study show that QS. Ibrahim verses 44–47 contain the main social moral values, including moral awareness, personal and collective responsibility, social justice, honesty, integrity, and belief in the certainty of Allah's promises (sunnatullah). Buya Hamka emphasized that tyranny, arrogance, and rejection of the truth are the main factors in the destruction of individuals and society, as shown through the stories of the previous people. These values are not only normative, but also applicable in social life. This study concludes that the internalization of the social moral values of QS. Ibrahim verses 44–47 are very important as an ethical foundation in building a just, responsible, and truth-oriented society.

The purpose of this study is to analyze Mohammed Ghaly's thoughts from a theological and legal perspective on disability and its implications for social inclusion. This research uses a qualitative approach based on literature studies with in-depth analysis of primary Islamic sources such as the Qur'an, hadith, and tafsir, kalam, and fiqh literature from various periods. Ghaly seeks to reveal the normative attitude of this religion towards persons with disabilities and its implications for social inclusion. The analysis utilizes contemporary disability studies to examine Ghaly's concepts in Islamic theology and law regarding the inherent nature and fundamental rights of persons with disabilities. However, he also emphasizes the need for new interpretations and contextualizations of this textual heritage based on the values of justice, inclusion, and empowerment. The findings of this study show that there is a stigma associated with disability due to the conflict between Islamic idealism and social reality. Nevertheless, the main principles and laws of Islam provide strong normative guidance for the dignity of persons with disabilities.

This study aims to: 1) describe the classical interpretation of QS. An-Nisa' [4]:9, particularly the concept of protecting descendants (khaufu 'ala al-dzurriyah); 2) explain the moral message of QS. An-Nisa' [4]:9 regarding parental responsibility through Abdullah Saeed's contextual hermeneutical framework; 3) demonstrate how a reinterpretation of QS. An-Nisa' [4]:9 can provide a new, more positive, and more balanced perspective on the childfree phenomenon in contemporary society. This research adopts a qualitative method grounded in library research. The data sources include classical and contemporary tafsir works, the writings of Abdullah Saeed, thematic literature on family studies, and academic references discussing the modern emergence of the childfree phenomenon. The analysis applies a contextual hermeneutical approach that emphasizes reading the Qur'anic verse through its historical setting, universal moral values, and relevance to contemporary social realities. This approach enables an integrated understanding between the fundamental message of the verse and present-day ethical challenges. The findings reveal that classical interpretations of QS. An-Nisa' [4]:9 focuses on the protection of orphans and the obligation to prevent descendants from falling into states of weakness. The moral message of the verse, viewed through Abdullah Saeed's framework, directs attention to the heavy moral responsibility of raising children, which requires comprehensive readiness. The reinterpretation of the verse highlights that the childfree choice does not inherently conflict with Islamic values, as this decision may arise from moral responsibility to avoid producing descendants who may be at risk of weakness, as warned in the verse. This perspective encourages society to view childfree choices more positively and aligns them with the Qur'anic objective of safeguarding the well-being and strength of future generations.

This study examines Ad-Dakhil in Tafsir Al-Azhar by Buya Hamka, focusing on Israiliyyat narrations found in the interpretation of Qur’anic narrative verses in Juz 1–10. The research is motivated by the position of Israiliyyat as a form of infiltration (ad-dakhil) in Qur’anic exegesis that may affect the objectivity of interpretation, particularly in contemporary tafsir works. This study aims to identify the distribution of Israiliyyat narrations, classify their thematic patterns, and determine the status of each narration based on the critical framework of ad-dakhil fi at-tafsir. This research employs a qualitative library-based approach. The primary source is Tafsir Al-Azhar by Buya Hamka (Gema Insani, 2017), supported by classical and contemporary tafsir literature as well as scholarly works on Israiliyyat. Data were analyzed using the theory of ad-dakhil fi at-tafsir, classifying narrations into three categories: accepted (maqbul), rejected (mardud), and suspended (tawaqquf). The findings reveal seventeen Israiliyyat narrations scattered throughout Juz 1–10, originating from the Old Testament, the New Testament, Wahb bin Munabbih, ‘Abdullah ibn Mas‘ud, and Tafsir Ibn Kathir. These narrations fall into nine major themes, including the creation and origin of humanity, the story of Prophet Adam and his descendants, Prophet Ibrahim, Prophet Ya‘qub, Prophet Musa and Bani Israil, Prophet Sulaiman, Prophet Zakariya, Prophet ‘Isa and his people, as well as accounts of previous nations. Of these seventeen narrations, eleven are classified as rejected (mardud), five as tawaqquf, and one as accepted (maqbul). These results emphasize the necessity of critical engagement with Israiliyyat narrations in tafsir literature to preserve the integrity of Qur’anic interpretation.

This study examines Ad-Dakhil in Tafsir Al-Azhar by Buya Hamka, focusing on Israiliyyat narrations found in the interpretation of Qur’anic narrative verses in Juz 1–10. The research is motivated by the position of Israiliyyat as a form of infiltration (ad-dakhil) in Qur’anic exegesis that may affect the objectivity of interpretation, particularly in contemporary tafsir works. This study aims to identify the distribution of Israiliyyat narrations, classify their thematic patterns, and determine the status of each narration based on the critical framework of ad-dakhil fi at-tafsir. This research employs a qualitative library-based approach. The primary source is Tafsir Al-Azhar by Buya Hamka (Gema Insani, 2017), supported by classical and contemporary tafsir literature as well as scholarly works on Israiliyyat. Data were analyzed using the theory of ad-dakhil fi at-tafsir, classifying narrations into three categories: accepted (maqbul), rejected (mardud), and suspended (tawaqquf). The findings reveal seventeen Israiliyyat narrations scattered throughout Juz 1–10, originating from the Old Testament, the New Testament, Wahb bin Munabbih, ‘Abdullah ibn Mas‘ud, and Tafsir Ibn Kathir. These narrations fall into nine major themes, including the creation and origin of humanity, the story of Prophet Adam and his descendants, Prophet Ibrahim, Prophet Ya‘qub, Prophet Musa and Bani Israil, Prophet Sulaiman, Prophet Zakariya, Prophet ‘Isa and his people, as well as accounts of previous nations. Of these seventeen narrations, eleven are classified as rejected (mardud), five as tawaqquf, and one as accepted (maqbul). These results emphasize the necessity of critical engagement with Israiliyyat narrations in tafsir literature to preserve the integrity of Qur’anic interpretation.

A moral crisis occurs when a person loses the attitude, character, and behavior that are in accordance with goodness. Moral and ethical crises often occur among the younger generation in Indonesia due to various factors, such as the impact of globalization, the influence of social media, the lack of parental involvement, and the lack of character education in schools. This study aims to explore the relevance of character education values in M. Quraish Shihab's Tafsir Al-Mishbah to the problems faced by students in the contemporary era. The crisis of morality, bullying, and the threat of radicalism are the background to the urgency of internalizing contextual Qur'anic values. This research is qualitative in nature, using library research, a thematic approach, and content analysis. The results show that the concept of character education in Tafsir Al-Mishbah is rooted in the relationship between the meaning of Rabb and tarbiyah, which aims to shape Insan Kamil through intellectual and spiritual balance. Analysis of Q.S. Luqman: 12-13, Q.S. Al-Hujurat: 11-13, and Q.S. Al-Mujadilah: 11 reveals fundamental values such as monotheism, gratitude, tolerance, and manners in seeking knowledge. The relevance of the findings shows that Quraish Shihab's moderate (wasathiyah) thinking is very effective in protecting students from extreme ideas, building digital literacy ethics through the principle of tabayyun, and eliminating the culture of violence in schools through a humanistic approach. This study concludes that Tafsir Al-Mishbah offers a functional methodological framework for strengthening the character of 21st-century students.

This study aims to uncover the concept of compassion in the Qur'an and analyze its role in character development, particularly in character education in the contemporary era, which faces the challenges of individualism and the decline of social values. Using a thematic interpretation approach (tafsīr mauḍū‘ī) and a qualitative method based on library research, this study explores the values of compassion, such as empathy, solidarity, and social responsibility, through an analysis of Qur'anic verses. The findings reveal that the values of compassion in the Qur'an encompass spiritual, social, and environmental dimensions, which can be implemented in various aspects of education, including formal, non-formal, and informal settings. Values such as charity (ṣadaqah), almsgiving (zakāh), mutual assistance, and environmental conservation are recommended to be integrated into the education curriculum. The conclusion emphasizes that character education based on Qur'anic values significantly contributes to shaping individuals who are not only intellectually excellent but also empathetic and morally responsible. This study recommends strengthening collaboration between families, schools, and communities to support the implementation of compassionate values, as well as utilizing digital technology to broaden the reach of Qur'an-based character education.

Tafsir tarbawi is an approach to interpreting the Qur’an that emphasizes the extraction of educational values to shape holistic human character. This study aims to analyze the implementation of tafsir tarbawi in the process of Islamic education and examine its relevance in shaping students’ character in the modern era. The research employs a qualitative method with a library research approach, where data are collected through the analysis of various academic sources such as books, scholarly journal articles, and relevant previous studies. The findings indicate that tafsir tarbawi can be effectively implemented through the integration of Qur’anic values into educational curricula, the application of value-based learning methods, and the reinforcement of teachers’ exemplary behavior as role models. Furthermore, this approach encourages the internalization of spiritual, moral, and social values within students. Therefore, tafsir tarbawi plays a strategic role in developing learners who are not only intellectually competent but also possess strong character, noble morals, and the ability to face life’s challenges wisely.

Urban waste management remains a major challenge in achieving a clean and sustainable environment, including in Bontoduri Sub-district, Makassar City. Waste banks, as a community-based waste management model, have significant potential to reduce waste generation while creating economic value. However, in practice, the role of waste banks has not been fully optimized due to limitations in institutional capacity, community participation, and managerial practices. This community service activity aimed to strengthen the role of waste banks in promoting a clean and economically valuable environment through participatory and community empowerment approaches. The methods employed included preparation, environmental education and socialization, waste bank management training, institutional mentoring, and activity evaluation. The program involved approximately 30 participants consisting of waste bank managers, local government representatives, and community members. The results indicated an increase in community awareness and understanding of waste segregation, improved managerial and administrative capacities of waste bank operators, and enhanced community participation in waste-saving activities. In addition, waste banks contributed to generating added economic value from household waste and reducing the volume of waste disposed of into the environment and landfills. This activity concludes that strengthening the role of waste banks through education, training, and continuous mentoring can serve as an effective strategy to support sustainable urban waste management based on circular economy principles.

This study was conducted based on the idea that understanding the values of worship contained in the Qur'an plays an important role in shaping the faith, obedience, and religious behavior of Muslims. Worship education is not only related to the formal and ritual implementation of religious commands, but also significantly influences the formation of attitudes, personality, and character in daily life. Therefore, an in-depth study of the ideas and foundations of worship education in the Qur'an is necessary so that these values can be properly understood and applied, especially in the field of education. This research employs a qualitative method with a literature study approach, focusing on the analysis of Qur'anic verses related to worship. It is supported by various sources such as tafsir books, Islamic education literature, and relevant scientific references. The findings indicate that worship education in the Qur'an emphasizes strengthening faith in Allah, developing consistency in worship practices, and fostering noble character. Furthermore, worship education helps balance the relationship between humans and the Creator while also enhancing social interactions among individuals. The values of worship contribute to the development of spiritual awareness, discipline, moral responsibility, and positive social behavior. In conclusion, worship education based on the Qur'an serves as a fundamental foundation for shaping Muslims who are faithful, possess good character, and are able to practice Islamic values comprehensively in their daily lives.

Leadership is a fundamental aspect of human life that greatly determines the direction and quality of a society. The Qur’an, as the primary source of Islamic teachings, provides clear guidance regarding the criteria of an ideal leader based on divine values. This study aims to examine leadership criteria in the Qur’an through an analysis of Q.S. Al-Anbiya verse 73, Q.S. As-Sajdah verse 24, and Q.S. Yusuf verse 55. The research employs a library research method by analyzing the lexical meanings (mufradat), the historical context of the verses, and the interpretations of prominent mufassirs such as Buya Hamka and Muhammad Quraish Shihab. The findings indicate that leadership from a Qur’anic perspective is not merely oriented toward power, but is a great trust (amanah) that requires moral and spiritual integrity, patience, faith, trustworthiness, and competence. These verses emphasize that an ideal leader is one who guides others according to Allah’s command, possesses patience and strong conviction in His revelations, and is knowledgeable and trustworthy in managing public affairs. This study is relevant to contemporary conditions, particularly in addressing the leadership crisis marked by the abuse of power and weakened integrity. Therefore, understanding leadership criteria in the Qur’an is expected to serve as a foundation for Muslims in selecting and preparing leaders who are ethical, responsible, and morally upright.

The development of Artificial Intelligence (AI) in the 21st century has brought significant transformation to the field of education, including Islamic Religious Education (PAI). One of the most practical implementations of this technology is the chatbot an automated conversational system capable of providing quick and contextual responses to user queries. This study aims to analyze the utilization of AI-based chatbots in addressing Islamic-related questions among students of the Islamic Education Department at IAIN Kerinci. The research employs a descriptive qualitative approach, with data collected through interviews, observations, and documentation. The findings reveal that students use chatbots as an initial source of information to understand Islamic concepts such as fiqh, tafsir, and hadith. Chatbots serve as learning aids that promote active learning and enhance students’ digital religious literacy. However, the study also identifies limitations related to the accuracy and validity of the sources used by the system, indicating that students still need verification from lecturers and authoritative Islamic literature. Overall, AI-based chatbots hold great potential to support interactive and contextual Islamic learning, provided their use is guided by academic supervision rooted in Islamic values.

This study aims to examine the concept of intellectual intelligence from the perspective of the Qur’an and its implications for the development of contemporary Islamic education. The background of this research is rooted in the tendency of modern education to emphasize rational–cognitive aspects while neglecting spiritual and moral dimensions. This study employs a qualitative approach with a library research design, utilizing thematic analysis of Qur’anic verses, classical and contemporary tafsir works, and relevant scholarly literature. The findings reveal that intellectual intelligence in the Qur’an is understood holistically through the concepts of ‘aql, tafakkur, tadabbur, and tafaqquh, and is represented in the characteristics of ulul albab, qaum ya‘qilun, and ulul abshar. Qur’anic intellectual intelligence is not value-neutral but is integrated with God-consciousness and moral responsibility. The implications of this study emphasize the need for Islamic education to develop intellectual capacity in a critical, reflective, and value-oriented manner through dialogical learning, integrative curricula, and the role of educators as intellectual and moral facilitators. These findings reinforce the urgency of renewing the paradigm of Islamic education that balances intellect, faith, and morality.

This study aims to analyze in depth the moral values ​​contained in Surah Luqman verses 14–15 based on M. Quraish Shihab's Tafsir Al-Mishbah and their relevance in shaping the character of adolescents in the modern era. The research method used is library research with the tafsir munasabah approach, namely examining the relationship between the meanings of verses contextually and thematically. The main data source comes from Tafsir Al-Mishbah, supported by relevant tafsir literature and character education studies. The results of the study show that in Tafsir Al-Mishbah, Surah Luqman verses 14–15 contain six main moral values, namely birrul wâlidayn (devotion to parents), an attitude of gratitude to Allah and both parents, proportional obedience and not violating the principle of monotheism, gentleness and ethics in responding to differences, orientation to the afterlife, and exemplary behavior. These values ​​have strong relevance to efforts to shape the character of adolescents, especially in facing moral challenges in the digital era. The implementation of this teaching is considered strategic as a fundamental solution to overcome various youth problems, such as cyberbullying, ethical crises, and moral decadence, by instilling religious attitudes, empathy, and social responsibility.

This study examines the intellectual footprint of Nusantara scholars in the tradition of Qur'anic interpretation from classical to contemporary times. This study is motivated by the importance of understanding the role and contribution of Nusantara scholars in building a distinctive and contextual style of interpretation with local culture. The purpose of this study is to trace the development of methods, styles, and approaches to interpretation used by scholars from time to time. The method used is qualitative with a literature study approach through analysis of exegetical works such as Tarjuman al-Mustafid by Abdur Rauf as-Singkili, Tafsir Al-Munir by Nawawi al-Bantani, Tafsir Al-Furqon by Al-Hasan, Tafsir Al-Qur'an Karim by Prof. Dr. H. Mahmud Yunus, Tafsir Al-Azhar by Hamka, to Tafsir al-Mishbah by M. Quraish Shihab. The research results show that during the classical period, interpretation focused on spirituality and spirituality, while in the modern and contemporary eras, interpretations have developed that emphasize the maqasid al-shari'ah (purpose of law). They focus not only on literal meaning but also on universal wisdom and objectives. This development reflects the continuity between the global Islamic scholarly tradition and the local socio-cultural realities of the Indonesian archipelago. Interpretations of the Quran by Indonesian scholars not only enrich the global Islamic heritage but also demonstrate that Islam is capable of dialogue with cultural and contemporary contexts without losing its universal values.

Learning and teaching from the perspective of the Qur'an are not only understood as intellectual activities, but also as spiritual, emotional, and moral processes that shape the whole human personality. Learning is an obligation for every individual to develop their human potential and get closer to Allah SWT, while teaching is seen as worship and a social responsibility in spreading knowledge and good values. This study aims to examine the interpretation of the verses of the Qur'an related to the obligation of learning and teaching, namely QS. At-Taubah: 122, QS. Al-Ghasiyah: 17–20, QS. Al-'Ankabut: 19–20, QS. Al-Qalam: 1–4, and QS. Al-'Alaq: 1–5. The method used is a literature study with a thematic interpretation approach (maudhu'i). The results of the study indicate that the obligation of learning and teaching is lifelong (long life education) and is an important foundation in building an Islamic civilization that is moral, knowledgeable, and competitive.  

This study discusses the position of women in the creation of humankind based on Amina Wadud's feminist hermeneutics perspective as an effort to critique classical interpretations of the Qur'an that tend to be gender biased. For centuries, the tradition of interpretation dominated by male exegetes has shaped a theological understanding that places women in a subordinate and inferior position, especially in the narrative of human creation. Amina Wadud, as one of the contemporary Muslim feminists, offers a feminist hermeneutics approach that emphasizes the importance of historical context, linguistic analysis, and women's experiences in understanding the Qur'anic text in a more fair and comprehensive manner. This study specifically examines Wadud's interpretation of QS. An-Nisa 'verse 1, which states that humans were created from nafsun wahidah (one soul). Wadud asserts that this concept indicates the equality of origin between men and women, thereby rejecting the patriarchal view that women were created from men's ribs as second-class beings. The research method used was qualitative with a literature study approach, through analysis of Amina Wadud's works and relevant academic literature. The results of the study show that Wadud's feminist hermeneutics not only serves as a critique of classical interpretations that are laden with patriarchal bias, but also provides a strong theological basis for the recognition of gender equality in Islam. This approach opens up space for women to play an equal role in the social, political, and religious spheres. Thus, Amina Wadud's thinking contributes significantly to building a more inclusive, egalitarian, and gender-equitable understanding of Islam in accordance with the universal values of the Qur'an.