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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.

This study discusses the basis of Indonesian society’s obligation to comply with the Marriage Law (UUP) as a manifestation of obedience to both state law and religious teachings. The study arises from the reality that, despite the UUP and the Compilation of Islamic Law (KHI) serving as the legal foundation for marriage in Indonesia, many still violate its provisions, such as through unregistered (siri) marriages. Using a normative juridical approach and qualitative descriptive analysis, this research examines the juridical, philosophical, and sociological foundations of legal obedience to the UUP and its implications for family and social life. The findings show that juridically, obedience to the UUP is grounded in the principle of legality and state sovereignty; philosophically, it reflects the values of Divinity and Humanity embodied in Pancasila; and sociologically, it functions as social engineering to protect women and children while ensuring social order. Compliance with the UUP therefore holds not only legal but also moral and spiritual significance, serving as a means to achieve harmonious families, social order, and a just nation.

This research is motivated by the importance of understanding the niqab (face veil) as a religious symbol and an identity marker for Muslim women, which continues to spark public debate in Indonesia. The niqab is often viewed from various perspectives—religious, cultural, social, and political—making it a controversial topic. These differing viewpoints highlight the need for a deeper exploration of the meaning and practice of wearing the niqab, especially within Islamic higher education institutions. The study aims to examine both the normative and sociological aspects of niqab use among female students at Ma’had Al-Birr, Muhammadiyah University (Unismuh) Makassar. This institution is known for having a significant number of students who wear the niqab, each with different backgrounds and motivations, ranging from theological beliefs to personal convictions and environmental influences. The research employs a descriptive qualitative method with a field-based approach. It combines normative Islamic theological perspectives with sociological analysis, using data collection techniques such as observation, in-depth interviews, and documentation. The findings reveal that students perceive the niqab not merely as a religious obligation to cover one's aurat (parts of the body that should be concealed), but also as a symbol of piety, honor, obedience, and personal ijtihad (independent reasoning) in practicing Islamic teachings. An inclusive campus environment supports these students in engaging freely in both academic and social activities. However, challenges still arise, particularly in the form of stereotypes and perceptions of exclusivity that some individuals associate with niqab wearers. These misconceptions underscore the importance of cross-perspective understanding in addressing this phenomenon. This study is expected to contribute to the development of campus policies that support freedom of expression, uphold mutual respect, and promote a more inclusive, open, and tolerant atmosphere within Islamic higher education institutions—one that embraces the diversity of religious practices and encourages respectful coexistence.

Public service in the Islamic perspective is a comprehensive concept, integrating religious principles with governance practices to achieve justice, efficiency, and public welfare. This concept is based on the Qur'an and Hadith, which emphasize values ​​such as justice (*'Adl*), responsibility (accountability), consultation (*Shura*), and welfare (*Maslahah*). Public service in Islam is not only a transaction, but also has moral and spiritual aspects, where providing the best service is considered as worship and a form of obedience to Allah. The scope of public service in Islam includes various important sectors such as education, health, law, and socio-economic welfare. Islamic history, especially in the era of the Prophet Muhammad SAW and the Khulafaur Rasyidin, shows concrete examples of the application of these principles, such as the construction of mosques as centers of learning, the establishment of hospitals, and the management of Baitul Mal for the fair distribution of resources. In the modern context, especially in Indonesia, Islamic values ​​have proven to play an important role in bureaucratic reform and improving the quality of public services. Despite facing obstacles such as lack of resources and integration between institutions, the application of Islamic principles in public services—as seen in Islamic hospitals and Islamic travel agents—shows the possibility of producing more just, humane, and quality services. Thus, the Islamic approach to public services provides an ethical framework that is flexible, responsive, and focused on the welfare of society.  

Empowerment can be interpreted as an effort to increase the ability of the community to participate, negotiate, influence and control the institutions of their community on a large scale for the sake of improving their lives. Describe the impact of empowerment of the Bosar Bayu Farmer group in improving community welfare. In this study, the researcher used a qualitative research type with a descriptive approach. Qualitative research is research that intends to understand the phenomenon of what is experienced by the research subject, for example behavior, perception, motivation, actions, and others holistically and by means of description in the form of words and language. The reason for choosing the type of qualitative research with a descriptive method is because the process of formulating the problem carried out in the study was carried out comprehensively, broadly, and in depth in discussing the phenomena that occurred in the field. Then the data obtained from farmers in the form of information both verbally and in writing that describes the situation directly in the field, so that it is able to describe what happened at the research location in more detail, and try to obtain and reveal data on the impact of empowerment of the Maju Horas farmer group in improving community welfare in Bosar Bayu village. Building Farmers' Knowledge and Skills, Increasing agricultural production, Increasing the standard of living and equalizing income levels, As a means of cooperation between group members. Based on the results of the research that has been discussed regarding the empowerment of the Maju Horas farmer group in improving the welfare of the community in Bosar Bayu Village, it can be concluded that empowerment is an effort to make the community independent. Keywords: Jeremiah 22:10-12, Disobedience, Exile, Leadership, Obedience to God, God's Judgment, King Shallum (Jehoahaz), Spiritual Destruction, Divine Justice, Social Suffering, Promised Land, Consequences of Disobedience, Hermeneutics, Judah's Kings, Spiritual and Political: Consequences.

This study aims to discuss the views of the community in Tuntungan Village, Pancur Batu Sub-District, towards veiled students from the State Islamic University of North Sumatra Medan. Veiled students often face various responses from the community, ranging from acceptance to rejection. Some people think that the veil is part of a symbol of obedience in religion and the identity of Muslim women who obey the teachings of Islam. But others reject the use of the veil, because it is often influenced by negative stigmas that associate it with radicalism or terrorism. This research uses a qualitative method with a phenomenological approach to deeply understand the views of the community and the factors that influence it. This research found that there are differences in people's views that are not only nfluenced by religious understanding, but also by the level of education, exposure to information and direct interaction by veil users.