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This study examines the interpretation of the Qur’anic verse mentioning the lion in QS. Al-Muddathir [74]: 51 through the approach of tafsir ilmi (scientific exegesis). The aim of this research is to analyze the theological meaning of the term qaswarah, explore the interpretations of classical and contemporary exegetes, and relate them to the perspective of animal science as well as the underlying wisdom. This study employs a qualitative method with a library research approach, using primary sources from Qur’anic verses and classical tafsir works, and secondary sources from books, journal articles, and relevant scientific literature. The results show that the term qaswarah in QS. Al-Muddathir [74]: 51 has various interpretations, such as lion, hunter, or something frightening. However, most exegetes tend to interpret it as a lion due to its relevance to the context of the parable in the verse. The parable illustrates people who turn away from the truth like wild donkeys fleeing in fear from a predator. From the perspective of tafsir ilmi, this depiction aligns with scientific facts that identify the lion as an apex predator capable of triggering a fight-or-flight response in prey animals. Furthermore, the mention of the lion in the Qur’an is not merely descriptive but also contains theological, ecological, moral, and psychological values. The lion serves as a symbol to describe irrational human behavior in rejecting the truth. Thus, tafsir ilmi demonstrates a harmonious relationship between revelation and science, where natural phenomena are used as a medium to convey profound moral and spiritual messages.

The crisis of human spirituality, which separates the inner dimension from the universe, is at the root of the current global environmental crisis. The purpose of this study is to comprehensively examine how Sufi principles are applied in environmental conservation practices at the Shadana Islamic Boarding School in Padarincang, and to determine how the teachings of the book Fathul 'Arifin influence the formation of the students’ ecological ethics. This research was conducted qualitatively through a case study. Data were collected through document analysis, in-depth interviews, and participatory observation from September 22 to October 5, 2025. The results indicate that the concept of spiritual purification, or tazkiyatun nafs, is integrated with nature conservation by activating the seven lathaif. Environmental conservation, such as protecting springs and forests, is viewed as a form of spiritual devotion to the Creator, as human awareness of the elements of fire, water, wind, and earth fosters a strong inner connection with the macrocosm or the universe. The results indicate that the santri paradigm has shifted from anthropocentrism to theocentrism. This study proposes an “Eco-Sufism” model, grounded in the transformation of inner consciousness, as an alternative solution to address environmental degradation. This approach emphasizes that to foster sustainable harmony among humans, God, and the universe, ecosystem sustainability requires a strong foundation of spirituality.

This study aims to analyze the influence of Qirâat (variant Qur’anic readings) on the interpretation of legal verses in Adhwâ’ al-Bayân by Muhammad al-Amîn al-Syinqîthi. Employing a qualitative library research approach, this study examines how both mutawâtir and syâdz Qirâat contribute to the process of Islamic legal deduction (istinbâth). The findings reveal that Qirâat function not merely as linguistic variations but also have significant implications for expanding, reinforcing, and providing flexibility in legal meanings across various domains, including worship (ibadah), family law (munâkahât), transactions (mu‘âmalah), and jihad. Al-Syinqîthi integrates linguistic analysis, textual evidence, and the objectives of Islamic law (maqâṣid al-syarî‘ah) in a comprehensive manner, enabling him to accommodate different Qirâat without generating legal contradictions. Mutawâtir Qirâat serve as the primary foundation for legal rulings, while syâdz Qirâat function as complementary and supportive arguments. This study concludes that the diversity of Qirâat constitutes an integral component of Qur’anic exegesis and Islamic jurisprudence, contributing to the development of a flexible, contextual, and relevant Islamic legal framework.

This study aims to analyze the extent of the effect of honey bee pollen supplementation on increasing appetite and body weight in anemic children. The type of research used in this study is an experimental study with a pre- and post-test one-group design. The research sample consisted of 52 anemic fourth- and fifth-grade elementary school students. The average total food intake (Yellow Rice) showed a significant result (P=0.000), increasing from 241.40±94.334 g to 354.94±122.57 g after the final measurement of ad libitum appetite. The average body weight also showed a significant result (P=0.00), with a mean of 23.59±5.29 kg at pre-test and rising to 24.65±5.58 kg at post-test. The Z-Score calculation for weight-for-age based on the WHO NCHS reference showed a non-significant result: P=0.0180 (0.01±0.04) at pre-test and 0.03±0.08 at post-test. Based on the 24-hour recall analysis over two days, a significant result was obtained (P=0.000), with total energy intake of elementary school students increasing from an average of 1,594±420.17 kcal before intervention to 2,070.2±491.77 kcal after two months of intervention. After statistical testing (Paired T-Test), a P-value of 0.00 (<0.05) was obtained. It can be concluded that the administration of honey bee pollen for 8 weeks at a dose of 25 grams per day significantly increased appetite and body weight in anemic elementary school children.

This study aims to examine the normative construction and practical implementation of criminal sanctions against narcotics abusers from the perspectives of Islamic criminal law and Indonesian positive law, as well as to formulate an integrative policy model that is more just, humane, and context-sensitive in Bungo Regency. Narcotics abuse constitutes a multidimensional problem involving legal, social, moral, and public health dimensions. Therefore, a comprehensive approach is required to integrate the normative values of Islamic criminal law with the national legal system. This research employs a normative-empirical approach using comparative legal analysis, examining statutory regulations, doctrines of Islamic criminal law, and law enforcement practices at the local level. The findings indicate that Islamic criminal law frames narcotics abuse within the protection of maqāṣid al-sharī‘ah, particularly the preservation of intellect (ḥifẓ al-‘aql) and life (ḥifẓ al-nafs), thereby emphasizing not only punitive but also educational and rehabilitative orientations through the instrument of ta‘zīr. Meanwhile, Indonesian positive law, particularly Law No. 35 of 2009 on Narcotics, provides legal space for rehabilitation; however, its implementation still encounters structural and cultural challenges. This study concludes that integrating Islamic criminal law principles with the national legal framework may produce a more responsive sentencing model that upholds substantive justice, human rights protection, and effective narcotics control. Policy reformulation grounded in religious values, restorative approaches, and social rehabilitation is recommended as a strategic direction for national criminal law reform.

Drug misuse continues to be a complicated social and legal issue that has an impact on societal stability, public health, and personal wellbeing. Many criminal justice systems have moved away from punitive tactics in favor of rehabilitation-focused ones in recent years, especially for drug users who are frequently viewed as sufferers of addiction rather than serious criminals. The National Narcotics Agency (BNN) in Indonesia is implementing rehabilitation programs and restorative justice processes as a result of this change. This study investigates the efficacy of restorative justice in drug rehabilitation at Jambi Province's National Narcotics Agency and evaluates its applicability from the standpoint of Islamic law, specifically the framework of maqāṣid al-sharīʿah. The study uses a case study design and a qualitative methodology. Participant observation, document analysis, and in-depth interviews with BNN officials, rehabilitation counselors, medical staff, and ex-drug users were used to gather data. The results show that an integrated evaluation system that assesses drug users' physical, psychological, and social states in order to determine their eligibility for recovery is used to institutionally apply restorative justice principles. Combining medical care, psychological counseling, and social reintegration programs, the rehabilitation programs greatly aid in participants' recuperation, enhance psychological stability, and fortify familial ties. Additionally, by promoting individual responsibility, family support, and community involvement, restorative justice-based rehabilitation lowers the risk of recidivism. From the standpoint of Islamic legal philosophy, these actions are consistent with the goals of maqāṣid al-sharīʿah, specifically the defense of human dignity, life (ḥifḍ al-nafs), and intellect (ḥifḍ al-ʿaql). According to the study's findings, restorative justice-based rehabilitation is a compassionate and successful method of treating drug dependency while encouraging social reintegration and long-term recovery.

In Indonesia, illegal gold mining (PETI) is still a persistent environmental crime, especially in resource-rich areas like Bungo Regency, Jambi Province. The efficacy of local law enforcement is still in doubt, despite the fact that Article 158 of the modified Mining Law (Law No. 3 of 2020) offers a solid legal foundation for criminal penalties. The purpose of this study is to evaluate the efficacy of criminal law enforcement in Bungo Regency against PETI from the standpoint of Islamic law based on maqāṣid al-sharī‘ah. This study uses a juridical-empirical approach, combining pertinent court rulings, field data from law enforcement, and normative legal analysis. The results show that although legal measures like arrests and convictions have been carried out, they have not had a major deterrent effect. The overall effect of enforcement operations is weakened by structural issues, such as the economic dependence of local populations, the scarcity of alternative livelihoods, and the difficulties of prosecuting informal financiers. According to maqāṣid al-sharī‘ah, illicit mining is incompatible with the defense of basic principles, especially the preservation of life (ḥifḍ al-nafs), property (ḥifṢ al-māl), and environmental sustainability. The study comes to the conclusion that effective law enforcement necessitates an integrated strategy that combines preventive and rehabilitative tactics, such as economic empowerment, legal awareness campaigns, and regular supervision, with repressive measures. A more equitable, long-lasting, and socially conscious form of environmental criminal law enforcement is provided by combining positive law with the ethical framework of maqāṣid al-sharī‘ah.

This research examines Islamic legal protection for victims of social engineering crimes within the context of cybercrime. Social engineering is a form of digital crime that exploits psychological manipulation and trust to obtain personal data, system access, or financial benefits. Such crimes cause not only material losses but also immaterial harm, including psychological trauma, violations of privacy, dignity, and personal security. However, positive legal frameworks tend to prioritize offender punishment, while victim protection and recovery remain insufficiently addressed. This study adopts a qualitative approach with a normative-juridical research design, complemented by limited empirical insights. Data were collected through library research on Islamic legal sources—namely the Qur’an, Hadith, and fiqh jināyah—alongside statutory regulations on cybercrime and selected interviews with legal scholars and practitioners. The analysis employs a descriptive-analytical method grounded in the maqāṣid al-sharī‘ah framework, particularly the principles of ḥifẓ al-māl (protection of property), ḥifẓ al-‘irḍ (protection of dignity), and ḥifẓ al-nafs (protection of life and psychological security). The findings demonstrate that Islamic law provides a robust normative foundation for protecting victims of social engineering crimes. Such protection extends beyond retributive punishment through ta‘zīr and emphasizes restorative justice by prioritizing victims’ rights restoration, offender accountability, and public welfare. Islamic law is both adaptive and relevant in addressing contemporary cybercrime challenges and may serve as a humanistic, just, and responsive model for victim protection in the digital era.

Particularly in emerging nations, corporate environmental criminality poses a serious threat to environmental justice, sustainable development, and legal responsibility. With a focus on corporate crime theory and green criminology, this study critically analyzes corporate environmental crime using an integrative framework that blends modern criminological viewpoints with Islamic criminal law (fiqh al-jināyah). This study examines how Islamic legal concepts, particularly the doctrine of maqāṣid al-sharī‘ah, can enhance current models of corporate criminal responsibility and environmental governance using a normative-analytical and conceptual approach. The results show that structural incentives, lax enforcement, and profit-driven rationalization tactics make traditional regulatory and penal measures ineffective at discouraging corporate environmental malfeasance. Islamic criminal law provides a revolutionary framework that places environmental conservation as both a legal requirement and a moral necessity because of its strong ethical orientation and comprehensive view of justice. With a focus on ecological balance (ḥifẓ al-bi’ah), property (ḥifẓ al-māl), and life preservation (ḥifẓ al-nafs), this study offers a value-based corporate accountability approach that goes beyond deterrence-oriented punishment and prioritizes prevention, restoration, and social responsibility. By broadening the doctrinal scope of Islamic criminal law to acknowledge corporate criminal culpability, this integrative approach makes a theoretical contribution. Practically, it informs regulatory enforcement and environmental policy change. The study presents an interdisciplinary paradigm that unites criminological analysis and religious legal reasoning, providing a strong basis for creating environmental governance systems that are just, moral, and sustainable, especially in developing nations and jurisdictions with a majority of Muslims.

This research highlights the important role of the Naqsabandiyah Shafaiyah Tarekat in shaping the character of the worshippers at the Ahlus Shafa Wal Wafa Islamic Boarding School. This order centers on the purification of the soul (tazkiyatun nafs), spiritual discipline, and the strengthening of relationships with Allah and fellow humans. The process of character development is carried out continuously through various routine activities, such as dhikr, wirid reading, recitation, and direct guidance from a mursyid. These activities aim to create a deep religious atmosphere to encourage changes in attitudes and behaviors of worshippers. The results showed that after following the tarekat, the pilgrims experienced a significant increase in spiritual, emotional, and social aspects. They become calmer, more patient, and wiser in dealing with life's problems. In addition, the awareness to live simply and stay away from despicable traits such as arrogance and envy is growing along with the routine of dhikr and self-introspection. In the social context, this tarekat also succeeded in fostering an attitude of care, the spirit of mutual cooperation, and responsibility for the surrounding environment. Thus, the Naqsyabandiyah Shafaiyah Tarekat not only functions as a means to get closer to Allah, but also becomes an effective instrument in shaping the character of the congregation who has noble character and is ready to make a positive contribution to the wider community.

This study examines the philosophy of Islamic education in the thought of Imam Al-Ghazali, focusing on educational objectives, philosophical foundations, curriculum, educational methods, and their relevance to contemporary education. Al-Ghazali views education as an integral process that is not merely oriented toward intellectual development, but also toward moral formation and the purification of the soul in order to attain true happiness (Sa‘adah) in both worldly life and the hereafter. This research employs a descriptive qualitative approach through library research by analyzing Al-Ghazali’s major works, such as Ihya’ ‘Ulum al-Din, Ayyuha al-Walad, and Mizan al-‘Amal, as well as relevant supporting literature. The findings indicate that Al-Ghazali rejects the dichotomy between religious and worldly sciences, as reflected in his concept of fard ‘ain and fard kifayah, which are complementary and interconnected. His educational curriculum is integrative and oriented toward public benefit, while his educational methods emphasize habituation, exemplary conduct of educators, and the process of Tazkiyat Al-Nafs (self-purification). Al-Ghazali’s educational philosophy remains relevant in addressing contemporary moral crises by offering a philosophical foundation for forming the insan kamil a complete human being who is intellectually knowledgeable, morally upright, and spiritually grounded.

Epistaxis, or more commonly known as nosebleeds, is one of the most frequently encountered medical emergencies in the field of ENT. Epistaxis is a condition in which blood flows from the nasal cavity. Although often considered a minor disorder, epistaxis can be a sign of a more serious medical condition, especially if it occurs repeatedly or in large amounts. Globally, the prevalence of epistaxis is estimated to be around 21.7%, with a wide range of variation between countries, namely between 3 and 60 cases per 100,000 population per year. This paper aims to review the aspects of diagnosis and management of epistaxis based on the latest literature. The method used in this study was a search and analysis of various scientific publications, guidelines, and relevant current journals. The discussion covers the identification of types and signs of epistaxis, emergency management, and tampon insertion strategies. Understanding the appropriate and rapid diagnosis and management is essential to prevent the condition from worsening.

This study discusses the practice and meaning of Sholawat Amrik as a living tradition that develops in the Ahlus Shafa wal Wafa Islamic Boarding School, Sidoarjo, East Java. Sholawat Amrik is not only practiced in a series of formal ritual worship, but also is present continuously in the daily lives of students and worshippers, such as before meals, after prayers, in routine recitations, and various other collective spiritual activities. This shows that prayer is understood not just as a verbal reading, but as a religious practice that is alive and integrated with the daily pattern of Islamic boarding schools. This study aims to analyze the role of Sholawat Amrik in the process of internalizing religious values, strengthening spirituality, forming religious habits, and strengthening social relations in the pesantren community. The research approach used is qualitative with phenomenological methods, through participatory observation, in-depth interviews, and documentation studies. Data analysis was carried out by linking the findings to Glock and Stark's theory of religiosity, Charles Duhigg's theory of habit formation, and the concept of tazkiyatun nafs in the Sufism tradition of Imam al-Ghazali. The results of the study show that Sholawat Amrik has theological-spiritual, psychological, and social dimensions that contribute to purification of the soul, inner peace, and community solidarity. This practice forms a sustainable religious habit through a cue–routine–reward pattern, so that it becomes an integral part of the lifestyle of students and can be understood as a sufistic heritage that remains relevant in the modern era.

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.

This study traces the historical and intellectual processes that enabled Plato's ideas to enter the tradition of Islamic philosophy and subsequently influence Islamic boarding school education in Indonesia. Starting from the increasing openness of Islamic boarding schools to classical humanities, this study aims to understand how Plato's ideas were transferred from the context of Ancient Greece, reinterpreted by Muslim philosophers, and integrated into traditional learning practices. Using a library-based qualitative approach with hermeneutic, historical-intellectual, and thematic methods, this study analyzes the transmission pathways that include the Abbasid translation movement, the interpretive contributions of figures such as Al-Kindi, Al-Farabi, and Ibn Sina, and the absorption of concepts through literature on ethics, logic, and adab. The findings show that Islamic boarding schools did not inherit Plato's ideas directly, but rather through the Islamic philosophical tradition that reshaped Platonic elements to fit the Islamic intellectual framework. Concepts related to spiritual education, character building, and ethical rationality are in line with the orientation of tazkiyah al-nafs, which is the foundation of Islamic boarding school pedagogy. This study confirms that the relationship between Plato's ideas and Islamic education emerged through a long creative process, not merely a transfer of texts. Practically, these findings highlight opportunities to develop a more reflective, critical, and virtue-centered pesantren curriculum, while encouraging further ethnographic research to explore how the classical philosophical heritage is reinterpreted in contemporary santri learning practices.

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.

The phenomenon of the dual role of wives is a complex social reality amidst the patriarchal culture that is still deeply rooted in Indonesian society. In this social system, women often bear the double burden of domestic responsibilities as well as public roles, which often gives rise to gender inequality, role conflict, and psychological stress. This article aims to analyze the dual role of wives in a patriarchal culture using a gender perspective and maqasid sharia as an analytical framework. The research method used is a literature study with a qualitative-descriptive approach to various relevant literature. The results of the study indicate that patriarchal culture tends to limit access and recognition of women's roles, thus contradicting the principle of gender justice. Meanwhile, maqasid sharia emphasizes the values ​​of balance, justice, and benefit in husband-wife relations. The principles of hifz ad-din, hifz an-nafs, hifz al-aql, hifz an-nasl, and hifz al-mal provide theological legitimacy for women's social and economic roles as long as they are carried out within the framework of justice, shared responsibility, and family harmony.  

The development of social media in the digital era has a significant impact on the lives of students, both academically and morally. High levels of social media use are often accompanied by low self-control, potentially leading to impulsive behavior, digital addiction, and moral degradation. This study aims to analyze the effect of learning Aqidah Akhlak (Islamic Creed) on students' self-control in social media use. The method used was library research, reviewing various relevant literature in the form of books, scientific journals, and other academic sources. The results indicate that learning Aqidah Akhlak plays a crucial role in shaping spiritual awareness, strengthening the values ​​of patience, mujahadah an-nafs (self-control), iffah (self-control), and taqwa (obedience to God), which contribute to increased student self-control. By internalizing the values ​​of monotheism and morality, students are better able to use social media wisely and proportionally.

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

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.