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This study aims to analyze the harmony between the values of the Qur’an and the Indonesian government’s policy on the establishment of houses of worship, with reference to Tafsir Al-Azhar by Buya Hamka. The research method used is qualitative descriptive, employing a library research approach. Data were collected from Qur’anic verses discussing houses of worship and from government regulations, particularly the Joint Regulation of the Minister of Religious Affairs and the Minister of Home Affairs Nos. 9 and 8 of 2006. The findings show that, according to Hamka, houses of worship serve both spiritual and social functions as places that strengthen human relationships with God and with others. The interpretation of Q.S. Ali ‘Imran [3]:96 emphasizes the value of piety in the establishment of places of worship, while Q.S. Al-Hajj [22]:40 highlights the importance of protecting all houses of worship as symbols of interreligious tolerance. These Qur’anic values are consistent with government policies that uphold the principles of justice, tolerance, and religious harmony. Thus, there exists a harmonization between divine revelation and state regulation in maintaining social harmony and religious freedom in Indonesia.

This research analyzes the fundamental conflict between state regulation and Sharia principles regarding cryptocurrency in Indonesia, aiming to explore the views of Islamic scholars and the legal perspective in the Qur'an and its interpretations. Cryptocurrency has become a popular investment trend, especially among the youth. While the Bank Indonesia (BI) prohibits its use as a legal payment instrument, its trading activity is legalized as an investment asset under the supervision of OJK and BI. Conversely, the MUI Fatwa and the majority of scholars declare crypto transactions as forbidden (haram) due to the presence of elements prohibited in Islamic economics: riba (usury) and gharar (uncertainty). Gharar is linked to the extreme price volatility that encourages speculation (maysir) and the non-physical nature of crypto. Riba, on the other hand, is associated with the potential for unfair profit in lending and staking mechanisms. This prohibition is rooted in the interpretation of the Qur'an (QS. Al-Baqarah: 275 and QS. An-Nisa: 29), which strictly forbids riba and consuming others' wealth through bathil (unlawful) means. Consequently, although legally accepted as an investment asset, many scholars view crypto as violating the principles of justice and transparency in Islamic economics.

This study aims to analyze the role of Kajian Kalam at Gedung Dakwah Kalasan, Sleman, as a community-based Qur’anic literacy practice. The study is motivated by the phenomenon that, although many people in Indonesia are proficient in reading the Qur’an, their understanding of its meaning remains limited. Kajian Kalam addresses this gap through a contextual and participatory tafsir approach, actively involving participants in discussion and reflection. This research employs a qualitative case study method, using direct observation, interviews with the study leader, and documentation of the study activities as data sources. The findings indicate that Kajian Kalam enhances Qur’anic literacy on three levels: textual literacy, meaning literacy, and practical literacy. The study provides participants with opportunities to understand Qur’anic verses contextually and relate them to daily life, while also building an inclusive and egalitarian learning community. The contributions of Kajian Kalam include broadening access to Qur’anic interpretation for participants with diverse backgrounds, implementing participatory learning models, and developing grounded and practical Qur’anic literacy. This research demonstrates that community-based Qur’anic studies can be an effective means to improve understanding and practice of the Qur’an, filling a gap in previous studies that focused primarily on formal institutions. The findings are expected to inform the development of more participatory and practical Qur’anic study models in society.

An intellectual in the field of contemporary modern century interpretation in Indonesia, Ahmad Hassan with his work Tafsir Al-Furqan. In Indonesia, he is highly respected for his important role in the development of Qur'anic interpretation. Apart from being involved in the world of interpretation, he is also a politician and a reformer in Indonesia. It can be seen from some of his works that tell about politics or other religions. In this study, the author uses a qualitative method that is always used in the approach of library research. In writing his tafsir work entitled Al-Furqan fi Tafsiri Al-Qur'an, he expressed all his anxiety and anxiety about the condition of the Indonesian nation which is still in chaos. His work is very famous until now, even becoming history in the interpretation of the Qur'an in Indonesia.

This study aims to analyze M. Quraish Shihab's views on spiritual interaction between the deceased and the living in Tafsir al-Mishbah. This issue is highly urgent because the debate surrounding the soul and the afterlife has existed since the time of the Prophet Muhammad (peace be upon him) and continues to be a polemic to this day. To answer this question, a qualitative research method with a library research approach was used. Primary data came from Tafsir al-Mishbah, where the Quranic verses about the soul were analyzed thematically. Secondary data were obtained from various classical and contemporary tafsir books, hadith books, and books on interpretation methodology to provide a comprehensive understanding. The results show that, according to M. Quraish Shihab, humans are bidimensional beings. Death is not the end of existence, but rather a transition from the mundane realm to the Barzakh realm, where the soul remains alive. Although human knowledge is very limited regarding the unseen realm, interaction between the souls of the living and the deceased is possible, especially through dreams. In conclusion, M. Quraish Shihab argues that souls in the Barzakh realm remain alive and conscious, and can interact with other souls, although in a different way from communication in the physical world.

The digital age has brought significant transformations to various sectors, including religious scholarship, where traditional structures of authority are being challenged by the rise of digital media and influencers. This study explores the implications of digital disruption in the Islamic context, focusing on how digital platforms are reshaping authority and epistemic legitimacy. In particular, the emergence of "religious digital creatives" is analyzed, highlighting how these influencers, often with little formal training but significant digital communication skills, have redefined religious authority. This shift away from traditional scholars, such as the ulama, who have been the custodians of religious knowledge, raises concerns about the authenticity and quality of religious teachings disseminated online. The study also examines the role of algorithm driven platforms, like AI-driven tafsir apps, and their impact on Islamic legal derivation and interpretation. While these platforms enhance accessibility, they also present challenges related to standardization and authenticity. By comparing traditional Islamic epistemology, which balances divine revelation, human reason, and scholarly rigor, with the decentralized authority of digital platforms, the study underscores the need for maintaining scholarly integrity and moral responsibility in the digital era. The research also highlights the importance of community trust in traditional scholarship, which is undermined by the lack of accountability in digital content. Ultimately, this study provides a framework for understanding the evolving relationship between Islamic epistemology and digital media, offering recommendations for preserving the core values of traditional scholarship while embracing the opportunities of digital innovation.

The phenomenon of the fake smile has become increasingly visible in the digital era, especially through social media platforms. Such expressions are often used to mask genuine emotions such as sadness, psychological pressure, or fatigue. This study examines how the Prophetic traditions (ḥadīth) address this phenomenon in relation to sincerity, ethical conduct, and emotional balance. Three research questions are posed: (1) whether ḥadīth encourage sincerity in smiling as an act of worship, (2) how fake smiles are situated within Islamic ethical perspectives, and (3) to what extent ḥadīth provide guidance for this issue in contemporary contexts. The study applies a qualitative method, employing library research and thematic analysis of ḥadīth (mawḍūʿī). Primary data are drawn from authoritative ḥadīth collections, while secondary sources include tafsīr, classical and modern commentaries, as well as psychological literature. The findings reveal that smiling is framed as a charitable act requiring sincerity. A fake smile intended to preserve harmony may still be valued positively, but one used for manipulation or to conceal hostility conflicts with the principle of truthfulness (ṣidq) and approaches hypocrisy (nifāq). The Prophet’s balanced expressions affirm the need for sincerity in social interaction.

The aim of this research is to develop and implement an application called APTAQU, designed to assist students with disabilities, especially those with hearing impairments, at Pesantren Tunarungu ABATA Temanggung in learning the interpretation of the Qur'an (tafsir). This application is developed to address the specific needs of hearing-impaired students, allowing them to access Qur'anic interpretation learning independently and effectively. The research employs a qualitative method, involving students and pesantren mentors actively in each stage, including planning, training, evaluation, and refinement of the application, to ensure that it meets the needs and abilities of the users. The application development process involves direct input from students and mentors, ensuring that the resulting application is truly relevant to their needs. During the development and implementation phases, students were trained to optimize the use of the application. The results of this community service show that the APTAQU application can improve accessibility for hearing-impaired students in understanding the interpretation of the Qur'an, an area that had previously been a major barrier in their learning. Interactive features such as sign language, audio-visual content, screen readers, and voice instructions have proven to help overcome communication barriers present in conventional media that were not inclusive. Moreover, the use of this application has also increased the involvement of students in religious education, particularly in understanding the Qur'anic interpretation. They are now more actively engaged in the learning process and can better comprehend the tafsir material. However, the application still requires further development to become more inclusive and user-friendly for all students, both with and without disabilities. This research contributes significantly to creating a more inclusive and accessible education for people with disabilities, especially in religious education, and serves as a starting point for addressing educational access disparities for them.

This study aims to comprehensively examine the concept of gratitude (shukr) from the perspective of the Qur'an by employing a thematic interpretation approach ( tafsīr al-maw ḍ ū'ī ) combined with the grounded theory method. This dual approach allows for an in-depth exploration of Qur'anic verses related to gratitude while also constructing theoretical frameworks derived directly from the primary data—namely, the Qur'anic text itself. The research adopts a qualitative, library-based methodology, where relevant verses are collected, categorized, and regularly analyzed to understand how gratitude is depicted, what forms it takes, and how it influences human life. The findings reveal that gratitude in the Qur'an goes beyond verbal expressions of gratitude to God. It encompasses inner awareness, acknowledgment of divine favor, wise utilization of blessings, and concrete actions that reflect obedience to God. Gratitude is presented as an active response to divine grace, resulting in positive behavior, spiritual closeness, and the strengthening of ethical and social dimensions in a believer's life. Moreover, the Qur'an affirms that those who are grateful are not only spiritually elevated but also promised an increase in blessings and a noble status in the sight of God. In the current socio-religious context, the value of gratitude holds significant relevance as a foundation for character development and emotional resilience. This study affirms that gratitude is a universal Islamic value that integrates theological, psychological, and ethical aspects. Thus, it is expected that this research contributes both theoretically and practically to the development of thematic Qur'anic studies and a deeper understanding of spiritual consciousness.

The study of eschatology and logic in Islam represents a significant and intellectually rich area within the broader discourse of ʿAqidah (Islamic creed) and Islamic philosophy. Eschatology, derived from the Greek word eschatos meaning "last," concerns matters of the afterlife, including death, the apocalypse (al-Sāʿah), resurrection (al-Baʿth), judgment (al-Ḥisāb), heaven (Jannah), and hell (Jahannam). These concepts are elaborated extensively in both the Qur'an and the prophetic traditions (ḥadīth). Meanwhile, logic in Islam is not merely a philosophical exercise but serves as an epistemological framework for interpreting divine revelation and deducing legal and theological principles. Islamic logic (al-manṭiq) is rooted in both Greek logical tradition—particularly Aristotelian logic—as well as unique Islamic methodologies that integrate rationality with scriptural fidelity. This research aims to analyze selected verses and prophetic traditions related to eschatology and logic, with the objective of understanding not only their linguistic and theological meanings but also their practical implications for human belief systems and ethical behavior. The study employs an interpretive and analytical method (manhaj taḥlīlī wa tafsīrī), focusing on exegesis (tafsīr) of Qur’anic verses QS. Al-A'raf: 187–188 and QS. Al-An'am: 30, as well as relevant ḥadīths concerning eschatological events and rational thought. These verses were selected due to their direct references to the knowledge of the Hour (ʿilm al-sāʿah) and the human tendency to demand evidence while rejecting spiritual truth. The findings indicate that Islamic eschatology is framed not around speculative prediction but rather spiritual and moral readiness. The Qur'an clearly asserts that knowledge of the exact time of the Day of Judgment belongs solely to Allah (QS. Al-A’raf: 187), highlighting the limitations of human knowledge and emphasizing submission to divine wisdom.

The issue of women's status in Islamic family law has remained a subject of ongoing debate, particularly when examined through the interpretation of Surah An-Nisa verse 34, which designates men as leaders (qawwam) within the family. This study aims to analyze the verse using an interdisciplinary approach that integrates classical and contemporary Qur’anic exegesis with feminist theory. This approach not only explores the dynamics of interpretation from traditional scholars such as al-Tabari and Ibn Kathir to modern thinkers like Amina Wadud, but also critically examines how various strands of feminism—liberal, radical, and Islamic—provide analytical frameworks to challenge patriarchal structures in Islamic family law. This research employs a qualitative method through library research, supported by normative and juridical-historical approaches. The findings reveal that Surah An-Nisa verse 34 can be understood in a more egalitarian manner when interpreted in light of evolving social contexts, without disregarding the fundamental principles of Sharia. The study concludes that integrating Qur’anic interpretation with feminist perspectives offers the potential for a more just, inclusive, and contextually responsive understanding of Islamic family law in addressing gender equality in contemporary society.

Prayer constitutes the essence of worship in Islam and serves as a profound expression of faith, resilience, and spiritual submission. This study aims to unveil the multifaceted dimensions of the prophets’ prayers in the Qur’an by integrating the adābi ijtimāʾī approach of Tafsir Al-Azhar (Buya Hamka) and the lughāwī approach of Tafsir al-Kashshāf (Mahmud al-Zamakhsharī). Employing a qualitative descriptive design with library research and content analysis (tahlīlī-munaṣābah-semantik), primary data comprised Qur’anic verses featuring prophetic supplications. Analysis focused on etymological, morphological, rhetorical, and socio-cultural aspects, as well as the ethical etiquette (adab) and pedagogical functions embedded in each prayer. Findings reveal that prophets’ prayers encapsulate layers of linguistic eloquence, spiritual resilience, and communal guidance, while divine corrections within certain supplications underscore the pedagogical nature of revelation. This integrative tafsir framework offers a holistic model for incorporating Qur’anic supplications into contemporary character and academic education, fostering both linguistic insight and social relevance

This community service aims to improve the role of Karang Taruna as a village development agent in Sanrobone Village, Takalar Regency. The problems faced by Karang Taruna in this village include low organizational capacity, minimal entrepreneurial skills, and lack of use of digital technology in promoting village potential. This activity was carried out through several stages, namely identification of needs, leadership and organizational management training, entrepreneurship workshops, digital marketing training, and implementation of real actions in the form of arranging mangrove tourism areas. The results of the activity showed a significant increase in participants' understanding of organizational management, preparation of work programs, development of business ideas based on local potential, and use of social media for promotion. In addition, participants succeeded in carrying out environmental conservation activities as part of efforts to develop village tourism. This activity is expected to be a model for empowering village youth based on Karang Taruna which can be replicated in other villages to encourage sustainable village development.

This article explores the Qur'anic perspective on contemporary ecological issues, particularly in the context of the environmental crisis in Banten Province, Indonesia. Using a thematic and tafsir ilmi (interpretation) approach, this qualitative literature-based study analyzes Qur'anic verses related to nature and resources, such as QS. Al-A'raf: 56, QS. Al-Baqarah: 60, QS. An-Nahl: 10–11, and QS. Al-Anbiya: 30. This article integrates the values ​​of revelation with modern ecological thought to understand ecological responsibility in Islam and its relevance to local environmental challenges, including the clean water crisis caused by deforestation and pollution. This study also highlights local initiatives such as the Banten Bebersih movement as an example of the implementation of Qur'anic values ​​in environmental conservation efforts. The research findings show that the Qur'an not only prohibits environmental degradation and emphasizes the importance of balance (mizan), but also provides theological and ethical foundations for sustainable natural resource management and equitable distribution. This article concludes that the integration of Islamic studies and environmental science offers a comprehensive and relevant ecological paradigm to address environmental challenges in the modern era.

This paper aimed to research about Badi‟ style in al-Qur‟an‟s passages. This research used one aspects of Balaghah, tauriyah, and spoke about alQur‟an‟s passages which contains tauriyah style dan the secret behind its using. The objects of this research come from al-Qur‟an‟s passages using style of language/balaghah analysis, especially Ilmu Badi‟ which concentrated to beauty of meaning (muhassinaat ma’nawiyyah)  and importance of understanding tauriyah for another studies focused their object based on al-Qur‟an, directly or not. This paper find that there are at least 10 passages which contains tauriyah in al-Qur‟an, they are al-Baqarah: 143, al-An‟am: 60, at-Taubah: 21, Yunus: 92, Yusuf: 42, Yusuf: 96, Thaha: 5, adz-Dzariyat: 47, ar-Rahman: 6 and  al-Ghasiyah: 8.  This number of passages erase the old paradigm that recognite only 3 passages in alAn‟am: 60, Thaha: 5 and adz-Dzariyat: 47. Understanding tauriyah became important in Tafsir studiy and isthinbatu’l ahkaam in Ushu‟l Fiqh field, even became one of obligatory requirements for mujtahid.   

The Qur’an contains a wealth of information and regulations regarding the Essence and purpose of the creation of the universe, including the process of human Creation. It describes several stages of human development starting from the prenatal Phase, namely the nutfah (sperm drop), alaqah (a clinging clot), mudghah (a chewed-like Lump of flesh), izam (formation of bones), and khalqan akhar (the formation of a complete Human being). In interpreting these stages, Ar-Razi applies a philosophical approach, while Hamka employs a scientific approach in their interpretations of Surah al-Mu’minun verses 12-14. The main issue explored in this study is how the two exegetes interpret Qur’an Surah al-Mu’minun verses 12-14 concerning the process of human creation. This research Is qualitative, employing a library research approach and a comparative method between Mafatih al-Ghayb and Tafsir al-Azhar. Data collection is conducted through Documentation techniques, which involve gathering relevant written or recorded Documents. The findings conclude that although both scholars present similar theories, They adopt different approaches. Ar-Razi interprets these verses as referring to the creation Of Prophet Adam and his descendants, whereas Hamka interprets them as describing the general process of human creation (the offspring of Adam).

This study examines landslide disasters through a scientific interpretation approach to the verses of the Qur'an, focusing on the landslide incident at the Cilowong Final Waste Disposal Site (TPSA), Banten. Landslide disasters are not only viewed as natural events, but also as a form of divine warning reflected in QS. Ar-Rum verse 41. This study was conducted using the thematic method (maudhu'i) and a qualitative approach through literature and documentation studies. The results of the study indicate that the verses of the Qur'an contain scientific signs that can be aligned with contemporary science, but still require a careful interpretation method so as not to deviate from their original meaning. The landslide case in Cilowong reflects the negative impacts of unwise environmental management and emphasizes the need for synergy between religious values ​​and scientific knowledge in disaster management efforts. This study emphasizes the importance of collective awareness in preserving nature while making the Qur'an a spiritual guide in understanding and responding to natural phenomena.    

This studyiuses a quantitative method with a descriptive approach to analyze the concept of al-Ashil fi al-Tafsir, both in terms of its definition and characteristics. Al-Asli fi al-Tafsir is a fundamental principle in Qur’anic exegesis that refers to the primary sources in understanding the sacred text, such as theiQur’an itself, the Prophet’s hadith, ijma’ (scholarly consensus), and qiyas (analogical reasoning). This concept serves as a crucial foundation for interpreters to maintain the authenticity of interpretations so they remain aligned with the intended meaning of the revelation. This study gathers data from 15 journals discussing exegesis methodology and fundamental principles in understanding the Qur’an. The findings indicate that *al-Asli fi al-Tafsir* has several key characteristics, including adherence to the text, maintaining the original meaning, and considering the historical context of revelation. Furthermore, this principle emphasizes the importance of deep Arabic language comprehension and the continuity between the text and its practical application in daily life. Thus, this studyiprovides an in-depth insight into the fundamental principles of Qur’anic exegesis. 

This study explores the reconstruction of the concept of I‘tikāf through the scientific interpretation (tafsir ilmi) of the Qur’an, aiming to bridge the gap between spirituality and rationality. The research employs a qualitative approach using library research methods to analyze Qur’anic verses related to I‘tikāf and various classical and contemporary tafsir works. The primary sources include the Qur’an and interpretations from scholars such as M. Quraish Shihab, al-Maraghi, and Ibn ‘Ashur. The study finds that I‘tikāf, when viewed through the lens of scientific exegesis, offers not only a spiritual retreat but also a space for reflection, intellectual development, and personal transformation. This integrated understanding enhances the relevance of Qur’anic teachings in the context of modern life, emphasizing that spirituality and reason are not mutually exclusive but complementary in the Islamic worldview. 

Istiqomah is a foundational concept in Islam that symbolizes firmness, consistency, and stability in implementing religious teachings. In the Qur'an, there are several verses that emphasize the importance of istiqomah, including Surah At-Tawbah verse 7, Surah Al-Fussilat verse 30, Surah Al-Ahqaf verse 13, and Surah Al-Jin verse 16. This study aims to analyze the interpretation of verses about istiqomah through the views of classical and contemporary mufassirs, such as Ibn Kathir. To understand its implications in the life of a Muslim. The results of the study show that istiqomah is not only related to faith in Allah, but also includes aspects of worship and morals. Istiqomah in faith means remaining firm in monotheism and avoiding shirk. In the aspect of worship, istiqomah is realized through consistency in carrying out religious obligations, such as prayer, fasting, and other righteous deeds. While in the aspect of morals, istiqomah means maintaining good values and resilience in the face of life's tests and trials. Furthermore, the interpretation of istiqomah verses also shows that people who are consistent in istiqomah will achieve peace of mind, protection from fear and sadness, and happiness both in this world and the hereafter. The conclusion of this study is that istiqomah is the key for a Muslim to achieve the blessing of life and achieve the pleasure of Allah SWT. Therefore, istiqomah should be an integral part of a Muslim's life principles in all aspects of life.