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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.

Mosque-based community economic empowerment activities have significant potential to improve community welfare, particularly for small businesses in the mosque's immediate vicinity. However, implementation is still largely conventional and lacks a data-driven approach, resulting in suboptimal beneficiary identification and activity evaluation. This community service initiative aims to promote a data-driven approach to mosque-based community economic empowerment through sharia bazaar activities. Implementation methods include initial observation, outreach and education for mosque managers and business owners, technical assistance for sharia entrepreneurship, and activity evaluation. The results demonstrate an increased public understanding of the importance of data use in determining beneficiaries, managing bazaar activities, and developing businesses based on sharia economic principles. The outcomes of this initiative include improved data management literacy, a simple data collection format for sharia bazaar activities, and recommendations for developing a mosque-based data collection system. It is hoped that this initiative will be the first step in building a sustainable, transparent, and data-driven community economic empowerment model within the mosque environment.

Education in Islam plays a vital role in developing human potential holistically, where knowledge serves as the primary indicator of an individual's quality. This study aims to examine the virtue of knowledgeable people from the Quranic perspective, focusing on the theological and pedagogical analysis of Surah Al-Mujadalah verse 11. The method employed is descriptive qualitative through library research with a thematic exegesis (tafsir) approach. The results indicate that QS. Al-Mujadalah verse 11 establishes a hierarchy of human dignity based on the integration of faith and knowledge, rather than social or material status. These findings confirm that the elevation of rank encompasses a worldly dimension in the form of moral authority and an otherworldly dimension in the form of high positions before Allah. The implications of this research for contemporary Islamic education emphasize the importance of eliminating the dichotomy between religious and general sciences to cultivate the insan kamil (perfect human), who possesses a balance of intellectual intelligence, spiritual depth, and social responsibility. The study concludes that the virtue of knowledge in Islam is always grounded in transcendental values that bridge theory, faith, and practical deeds.

Humans, as creations of Allah SWT, are entrusted with the mandate to prosper the earth; therefore, divine revelations were sent down, culminating in the Qur’an as the ultimate guide for life. Islam, as a universal religion, emphasizes education as a means to achieve a complete and meaningful life. Islamic education, as defined by scholars such as al-Syaebani, Zakiah Drajat, and Muhaimin, is a process of transforming human behavior in personal, social, and environmental contexts based on Islamic values. This study employs a library research method with a thematic tafsir (maudhu’i) approach to examine the Qur’anic foundations of Islamic education. The findings indicate that verses such as QS. Al-‘Alaq [96]:1–5 highlight the importance of literacy as the starting point of education, QS. Al-Mujadalah [58]:11 affirms the elevated status of the learned, QS. An-Nahl [16]:78 emphasizes human innate potential, QS. Luqman [31]:12–19 stresses character education, and QS. Ali Imran [3]:190–191 underscores the integration of spirituality and intellect. Thus, the Qur’anic foundation provides theological, philosophical, and practical bases for the development of Islamic education aimed at forming insan kamil—individuals who are knowledgeable, faithful, and morally upright. QS. Luqman: 13–19 highlights education based on monotheism and morals, where Luqman advises his children to have faith, do good deeds and be patient. QS. Al-Māidah: 67 emphasizes trust and courage in conveying knowledge, as Allah commanded the Prophet to convey revelation without fear

Penelitian ini dilatarbelakangi oleh munculnya persoalan yuridis dalam pelaksanaan mekanisme Agunan yang Diambil Alih (AYDA) oleh perbankan, terutama terkait validasi Pajak Penghasilan atas Pengalihan Hak atas Tanah dan/atau Bangunan (PPh TB). Kasus BPR RAY memperlihatkan kebuntuan administratif akibat penolakan validasi pajak oleh DJP, yang menimbulkan ketidakpastian hukum dalam penyelamatan kredit bermasalah. Rumusan masalah mencakup: (1) bentuk pertentangan norma antara POJK 33/2018 dan PMK 261/2016; (2) penyebab disharmonisasi norma; dan (3) akibat hukumnya terhadap pelaksanaan AYDA. Penelitian ini bertujuan mengidentifikasi bentuk, penyebab, dan akibat hukum dari disharmonisasi tersebut. Metode yang digunakan ialah yuridis normatif dengan spesifikasi deskriptif-analitis melalui studi pustaka dan wawancara. Hasil penelitian menunjukkan bentuk pertentangan antara PMK 261/2016 yang mengedepankan pendekatan formal kepemilikan dan POJK 33/2018 yang menekankan substansi penguasaan aset. Disharmonisasi ini disebabkan oleh pengambilalihan AYDA secara sukarela, penafsiran subjek pajak penghasilan, serta ketiadaan regulasi penghubung antarregulator. Akibat hukum disharmonisasi ini terjadi di sektor perbankan, perpajakan dan pertanahan. Hasil penelitian kemudian dianalisis menggunakan teori sistem hukum, teori hukum responsif dan teori keadilan distributif. Dari hasil penelitian ini dapat disimpulkan disharmonisasi norma menimbulkan hambatan dalam praktik AYDA dan menimbulkan akibat hukum di berbagai sektor. Di akhir, peneliti memberikan saran akademik mendorong penelitian AYDA yang multi kasus dengan teori hukum yang lebih variative. Untuk saran praktis penelitian ini menegaskan pentingnya harmonisasi antar regulator sehingga pengaturan AYDA tidak saling bertentangan. Beban pajak sebaiknya disesuaikan dengan prinsip keadilan dan kemampuan membayar. BPR maupun masyarakat dapat menempuh judicial review ke Mahkamah Agung untuk menjamin kepastian hukum dan keseragaman tafsir regulasi

Pendidikan humanistik menekankan pengembangan potensi manusia secara utuh dan menempatkan peserta didik sebagai subjek pembelajaran. Dalam konteks pendidikan Islam, nilai-nilai tersebut memiliki landasan normatif dalam Al-Qur’an, salah satunya QS. An-Nahl (16):125. Penelitian ini bertujuan untuk mengkaji konsep dan nilai-nilai pendidikan humanistik yang terkandung dalam QS. An-Nahl (16):125 ditinjau melalui pendekatan tafsir tarbawi, serta menganalisis implikasinya terhadap pengembangan konsep pendidikan humanistik. Penelitian ini menggunakan metode kepustakaan (library research) dengan sumber data utama berupa Al-Qur’an dan kitab-kitab tafsir, serta literatur tarbiyah dan jurnal ilmiah relevan. Analisis data dilakukan dengan model maqāṣid-interpretatif untuk mengungkap tujuan dan nilai pendidikan dalam ayat yang dikaji. Hasil penelitian menunjukkan bahwa QS. An-Nahl (16):125 memuat tiga prinsip utama, yaitu bil ḥikmah, mau‘izhah ḥasanah, dan mujādalah bi-allatī hiya aḥsan, yang mencerminkan nilai rasionalitas, empati, dan dialog edukatif. Temuan ini menegaskan bahwa pendidikan humanistik memiliki dasar konseptual yang kuat dalam Al-Qur’an dan relevan untuk pengembangan pendidikan Islam yang humanis dan dialogis.

This study analyzes the implications of the slogan “returning to the Qur’an,” which is frequently understood as a call to rely directly on the Qur’an in addressing religious and social issues while neglecting essential exegetical disciplines such as tafsir, asbāb al-nuzūl, and other authoritative scholarly frameworks. The discussion is reinforced by the findings of Husnul Maab, a postgraduate student at the Institut Ilmu Al-Qur’an (IIQ), whose thesis on the textuality of Qur’anic interpretation and its relationship to religious diversity in Indonesia highlights the serious problems inherent in literalist approaches, particularly in the interpretation of verses related to jihad and politics. This research employs a qualitative library research method, using relevant literature as the primary source of data and analysis, requiring in-depth understanding and critical engagement with the subject matter. The findings indicate that the slogan “returning to the Qur’an” can function as a form of interpretive distortion when it is not accompanied by adequate scholarly competence. Attempts to deepen Qur’anic understanding without integrating the bayānī (textual), burhānī (rational), and ‘irfānī (ethical–spiritual) approaches tend to result in rigid and reductionist interpretations. Such purely textual readings represent an extreme position that may lead to harmful consequences, including the tendency to label others as unbelievers, sinners, or wrongdoers solely due to interpretive differences. Ultimately, religious understanding shaped by reactive and exclusionary interpretations poses a significant threat to religious pluralism and social harmony in Indonesia.

This paper aims to present the essence of family education according to the Qur'an and hadith. To compile this paper, a literature study method was used with the main references being Taisiru al-Aliyyul Qadir li Ikhtishari Tafsir Ibn Kathir, Tafsir Al-Misbah, and Tafsîr al-Qurân al-Hakîm. In addition, it is supplemented with several hadiths. The findings from this discussion indicate that family education is an effort made by parents to develop children's potential, both in intellectual, emotional, spiritual, and skill aspects. Family education aims to ensure the well-being of oneself and those under one's responsibility, as well as to shape the character of independent and mature children. Responsibility for family education is a shared obligation between fathers and mothers. The family plays a very important role in children's education, both consciously and unconsciously. Overall, family education is a learning process that involves all the main members who are part of the family, namely parents (father and mother) and children.

The purpose of this study is to identify the concept of economic empowerment for Muslims in the Qur'an and to understand its role in life. The threat of poverty and powerlessness can undermine faith, morals, security stability, and create social dissatisfaction. Therefore, through verses in the Qur'an, the researcher will discuss the economic empowerment of Muslims from a Qur'anic perspective. The research method used is the maudlu'i interpretation of economics, which includes the following steps: first, collecting verses relevant to the economic issues to be analyzed, both based on keywords and the content of the verses in general and specifically. Second, interpreting these verses by following the sequence of verses in the Mushaf or based on the chronology of the revelation of the surahs. Third, the interpretation model applied is maudlu'i by linking them to the real conditions of the economy. In this study, researchers will examine data contained in the Qur'an, tafsir, hadith, as well as books and journals related to the meaning of economic empowerment of Muslims. The concept of economic empowerment of Muslims from the perspective of the Qur'an is to free individuals from injustice, empower human potential, and encourage individuals to care for others, towards happiness in this world and the hereafter. The role of economic empowerment of Muslims in life includes: contributing to eliminating the practice of usury, human trafficking, monopoly of wealth, and power that triggers poverty, hunger, and fear. In addition, it also motivates individual Muslims to be strong, resilient, persistent, and strive earnestly and not give up.

This study examines the Sufistic dimension in the syafahî interpretation of Habib Muhammad Luthfi bin Yahya regarding the verses of nationality in the Qur’an. Habib Luthfi was chosen as the object because he is a Sufi scholar as well as a national figure who consistently conveys Qur’anic interpretation through oral media, and his ideas demonstrate a combination of Sufi spirituality and nationalism. This study employs a qualitative method with primary data sources in the form of recorded lectures, religious gatherings, and direct interviews, as well as secondary data consisting of scientific literature related to tafsir, Sufism, and nationality. The analysis is carried out through a descriptive-analytical-comparative approach by paying attention to the methodology of tafsir and its Sufistic context. The results of the study indicate that the syafahî interpretation of Habib Luthfi is characterized as Sufistic-thematic with an approach of tafsir bi al-isyâri and bi al-ra’yi al-maqbûl which still rests on the framework of tafsir bi al-ma’tsûr. His interpretation of six verses of nationality emphasizes the value of love for the homeland, obedience to leaders, jihad in social-moral dimensions, the unity of the ummah, collective gratitude in national development, and respect for diversity as part of sunnatullah. Thus, this study affirms that Sufism can function as an ethical foundation of nationality as well as a model of Qur’anic interpretation that is relevant to contemporary Indonesian reality.

The rapid development of digital media has created a communication pattern in which information spreads quickly and often without verification. In this situation, hoaxes and disinformation have emerged as a serious threat that affects social trust, religious harmony, and individual behavior in online spaces. This study aims to explore Qur’anic principles that are relevant for building critical awareness, especially through the momentum of Nuzul Qur’an as an illustration of revelation that guides people in understanding messages accurately. The research uses a qualitative descriptive-analytical design with a thematic tafsir approach to examine verses related to verification, prohibition of false speech, and speaking truth. Primary sources consist of the Qur’an and classical as well as modern commentaries, while secondary sources include books and scientific articles on digital literacy and misinformation. The findings show that Qur’anic principles such as tabayyun, avoidance of false accusation, and responsibility in communication are aligned with core elements of digital literacy that require users to identify reliable sources and evaluate messages before sharing. The conclusion suggests that integrating Qur’anic ethical values into digital literacy programs can reduce the circulation of hoaxes and strengthen a culture of truth in digital interaction.

A comparison between classical and contemporary interpretations regarding the law of theft contained in Surah Al-Mā’idah verse 38, which stipulates the punishment of hand amputation for theft. This verse has long been the basis of Islamic jurisprudence, but its interpretation has evolved over time. The method used is qualitative with a literature study approach, which examines classical sources of interpretation such as Tafsīr al-Qurṭubī and contemporary interpretations such as al-Mishbāḥ. The research findings show that classical interpretations view this verse textually and normatively, with a focus on the application of hudud law as a form of justice and protection of property rights, as well as the imposition of strict conditions to avoid misuse. Meanwhile, contemporary interpretations view this verse contextually and humanistically, paying attention to social, economic, and humanitarian conditions. The punishment of hand amputation is understood not only as physical punishment, but also as a tool for moral education, crime prevention, and protection of community welfare. Although both share the same goal of upholding justice and safeguarding the welfare of the people, contemporary interpretations emphasize a more flexible application of law to align with the values ​​of social justice in the modern era. Thus, this study emphasizes the importance of contextualizing the understanding of Islamic law without neglecting the principles of sharia, which balance justice, humanity, and the welfare of the people.

The meaning of gratitude according to the perspective of the Qur'an and its relationship to modern human life which is influenced by technological advances, materialistic lifestyles, and social pressures. In the view of the Qur'an, gratitude is not merely expressed through words, but involves the awareness of the heart, verbal words, and real actions as a form of recognition of the blessings given by Allah SWT. Gratitude also functions as a reflection of faith that combines spiritual, moral, and social elements. In the context of modern life, the meaning of gratitude has shifted due to consumptive lifestyles and the culture of seeking recognition on social media, which has an impact on decreasing feelings of satisfaction and inner peace. This study uses a qualitative approach with a library research method through a review of the verses of the Qur'an, tafsir books, and various relevant academic literature. The results of the study show that the teachings of gratitude in the Qur'an play an important role in maintaining spiritual, emotional, and spiritual balance in the midst of modern life. The application of an attitude of gratitude has been proven to improve mental health, strengthen social relationships, and reduce materialistic tendencies. Furthermore, the value of gratitude can serve as a moral guideline for Generation Alpha, enabling them to balance technological advancement with spiritual life. Overall, the teachings of gratitude in the Quran remain universally relevant, not only as a religious obligation but also as a spiritual and social necessity that can bring happiness, serenity, and meaning to life amidst the dynamics of the digital age.

The development of modern scientific knowledge, which tends to be secular, has created a dichotomy between religious sciences and general sciences within Islamic education systems. This condition has encouraged the emergence of the idea of the Islamization of knowledge as an effort to restore knowledge to a tawhidic framework. This study aims to examine how the concept of the Islamization of knowledge is represented in Ahmad Tafsir’s book Filsafat Pendidikan Islami. This research employs a qualitative library study using content analysis and a philosophical approach to both the primary text and supporting literature. The findings show that although Ahmad Tafsir does not explicitly use the term “Islamization of knowledge,” the idea is strongly reflected in his construction of epistemology, his concept of the human person, the curriculum, and the educational processes he proposes. At the epistemological level, Tafsir positions revelation as the highest source of value that guides reason and experience, aligning with the principles of the Islamization of knowledge that reject secularist assumptions in the development of knowledge. In the domain of curriculum and educational design, the integration of religious sciences and modern sciences becomes a foundational principle that eliminates the dichotomy of knowledge and emphasizes a tawhidic orientation. The educational process is understood as a space for value internalization, character formation, and moral exemplarity, uniting knowledge with ethics. This study concludes that Ahmad Tafsir’s thought provides an important contribution to the development of an integrative Islamic educational paradigm rooted in tawhid while remaining responsive to the dynamics of modern scientific knowledge.

This article discusses the role of the asbabun nuzul (causes for revelation) or the reasons for the revelation of verses in connecting revelation with the social conditions that underlie it. This study aims to demonstrate that understanding the asbabun nuzul is crucial in interpreting the Qur'an so that the teachings of revelation can be applied appropriately and remain in line with current social realities. This study uses a literature study method by examining various classical and modern commentaries that discuss the relationship between revelation and social conditions during the time of revelation. The results show that understanding the context of the asbabun nuzul not only helps understand the reasons for the revelation of verses but also plays a role in linking them to the various problems and challenges faced by Muslims today. The asbabun nuzul plays a key role in interpreting revelation more flexibly, so that the teachings of the Qur'an can be used to respond to various social issues that arise in each time period. Overall, a strong understanding of the asbabun nuzul can broaden Muslims' insight into the Qur'an and support the application of the teachings of revelation in responding to ever-evolving social changes and dynamics.

Penelitian ini bertujuan untuk mengkaji peran guru sebagai subjek pendidikan dalam perspektif tafsir tarbawi berdasarkan Q.S. Al-Kahfi ayat 66-67 serta relevansinya bagi pendidikan Madrasah Ibtidaiyah (MI). Kisah dialog antara Nabi Musa dan Nabi Khidir merepresentasikan relasi edukatif antara murid dan guru yang dilandasi adab, kesabaran, kerendahan hati, dan keteladanan. Penelitian ini menggunakan pendekatan kualitatif dengan metode studi kepustakaan. Sumber data diperoleh dari Al-Qur’an, kitab tafsir tarbawi, serta buku dan artikel jurnal pendidikan islam yang terbit dalam lima tahun terakhir. Analisis data dilakukan dengan teknik Analisis tematik menggunakan pendekatan tafsir tarbawi. Hasil kajian menunjukkan bahwa guru perspektif Al-Qur‟an tidak hanya berperan sebagai penyampai ilmu, tetapi juga sebagai pembimbing moral dan spiritual peserta didik. Nilai-nilai pendidikan dalam Q.S Al-Kahfi ayat 66-67 memiliki relevansi yang kuat untuk diterapkan dalam pendidikan MI, khususnya dalam penguatan adab belajar dan pembentukan karakter Islami peserta didik.

The issue of gender equality in Qur'anic interpretation remains a profound problem, particularly when biased lexical interpretations obscure the liberating theological principles of the text. This article aims to analyze the concept of "zauj" in the Qur'an and its relevance as a foundation for gender equality. This research employs a qualitative approach, utilizing Toshihiko Izutsu's semantic analysis method and contemporary Qur'anic hermeneutics. The findings reveal that "zauj" is a cosmological principle of paired creation, implying equality, compatibility, and reciprocity. The reduction of the meaning of "zauj" to merely "wife" in many traditional interpretations constitutes a semantic distortion that perpetuates gender inequality. The gender-based relational disparities that occur are more due to patriarchal interpretive structures than the universal message of the Qur'an itself. The concept of "zauj" instead offers a paradigm of equal and complementary relations, which can form the basis for reconstructing gender-just family ethics in Islam. Therefore, the deconstruction of interpretive hegemony and the holistic reconstruction of the meaning of "zauj" are essential prerequisites for realizing egalitarian and just gender relations in Islam.

This study aims to analyze the contributions and controversies of Orientalist interpretation in the process of reforming modern Islamic thought, particularly in the Indonesian academic and intellectual context. This study uses library research methods by examining a number of scholarly articles and books discussing the influence of Orientalism on the study of interpretation and hadith. The results show that the Orientalist approach, through historical-critical, philological, and hermeneutical methods, has made a significant contribution to the expansion of a more contextual and rational interpretation methodology. This approach has encouraged the emergence of a new epistemological awareness among Muslim commentators and thinkers in examining sacred texts more scientifically and openly to modern realities. However, this study also uncovered a number of fundamental controversies. Orientalists are often seen as reducing sacred texts to mere historical artifacts and are considered to carry ideological biases and colonial missions that have the potential to shift the authenticity of revelation and local Islamic identity. Thus, the reform of modern Islamic thought ideally does not reject all Orientalist approaches, but rather carries out critical integration while maintaining a balance between scientific methodology and normative faith. The implications of this research emphasize the importance of developing a contextual interpretation of the Nusantara that utilizes the advantages of orientalist methodology without losing the roots of Islamic tradition.

This study explores the educational (tarbiyah) dimensions in the Qur’an based on Surah Al-Mujadilah verse 11, focusing on achieving balance between intellectual, spiritual, and social aspects within Islamic education. The verse emphasizes that Allah elevates the ranks of those who believe and possess knowledge, highlighting the harmonious relationship between faith, knowledge, and social ethics in the learning process. The purpose of this study is to uncover the tarbawi values contained in the verse as a conceptual foundation for developing a holistic Islamic education framework. This research employs a qualitative method using a library-based study with a tafsir tarbawi approach, drawing upon classical sources such as Ibn Kathir and Al-Qurthubi, as well as contemporary literature on Islamic education. The findings reveal that Surah Al-Mujadilah verse 11 underscores the importance of integrating intellectual intelligence, spiritual depth, and social sensitivity as the core of educational development. These insights imply that Islamic education should not only prioritize knowledge acquisition but also foster moral character and spirituality as essential elements of lifelong learning.