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Youth radicalization is a serious issue that threatens social harmony, national stability, and the sustainability of nationhood in Indonesia. Various reports indicate that nearly one-third of terrorism perpetrators over the past decade have come from young people, signaling ideological vulnerability among the productive age group. This article aims to propose a youth deradicalization approach through contemporary Islamic thought, emphasizing rationality, openness of thinking, and humanism as its main foundations. This study employs a qualitative method with a literature review approach by analyzing the works, ideas, and thoughts of contemporary Islamic scholars and examining their relevance in the context of youth development and empowerment. The findings show that contemporary Islamic approaches that emphasize critical reasoning, dialogue, and respect for humanity are effective in shaping moderate attitudes, fostering social awareness, and strengthening an inclusive and tolerant Islamic identity. Therefore, this article recommends that religious education be integrated into curricula that emphasize the values of religious moderation, respect for diversity, and the rejection of violence. This approach is expected to help young people become more tolerant, adaptive, and resilient against the influence of extremist ideologies that are harmful to society.

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 aims to examine the position of the Qur’an as a source of law in Islam with the ushul fiqh approach. The main focus of this study is the exploration of Islamic thought related to the development of Qur’anic law. The method used is a qualitative approach through library studies, where data is collected from primary and secondary sources. The results of the study indicate that the Qur’an has the highest authority in the Islamic legal system, is dynamic, and open to methodological interpretation. Thus. This study reveals that a contextual understanding of the texts of the Qur’an is very important to answer complex legal issues in the contemporary era.

The history of the development of the Islamic economic system has undergone significant transformations from the time of the Prophet Muhammad SAW to the modern era. In the early period, the Islamic economic system was based on Qur'anic principles such as justice, transparency, and the prohibition of interest (riba). The Prophet Muhammad SAW established the foundations of the economy, which included the management of zakat, waqf, and market oversight. The era of the Khulafa' al-Rashidin continued these policies with the management of the baitul mal and economic expansion through ijtihad. During the Umayyad and Abbasid periods, the economic system became more complex with the introduction of Arabic currency and innovative tax management. In the modern era, Islamic economics has experienced a revival through its integration into academia and the implementation of Shariah   compliant financial institutions like Bank Muamalat.

Penelitian ini bermaksud untuk mengetahui epistemologi pemikiran Islam menurut Abid Al-Jabiri. Hal ini dikarenakan pola berfikir yang ada di dunia Islam tidak melihat dari berbagai aspek perkembangan di bagian Barat atau Eropa. Sehingga memunculkan suatu anggapan apabila seseorang mengemukakan pemikiran atau gagasan yang berpatokan dengan filsafat. Penelitian ini termasuk penelitian kualitatif yaitu penelitian kepustakaan (library research) yakni mengumpulkan data-data daninformasi dengan barbagai macam materi yang terdapat dalam kepustakaan. Hasil penelitian ini menunjukkan bahwa epistemologi pemikiran Islam menurut Muhammad Abid Al-Jabiri bertujuan untuk memperoleh pengetahuan sekaligus memproduksi pengetahuan dengan metode bayani, irfani dan burhani. Al-Jabiri memulai dengan mendefinisikan turats (tadisi).    

Harun Nasution lahir pada 19 September 1919 di Pematang Siantar, Sumatera Utara dan meninggal pada 19 September 1998 di Jakarta. Semasa hidupnya, Harun mengikuti beberapa tingkat pengetahuan, maupun didalam ataupun di luar negeri, antara lain Hollandsh Indlandsche School (HIS)., pendidikan Belanda., Modern Islamic Kweek school (MIK), Padang, Sumatera Barat, juga belajar di Mekkah serta di Universitas Al-Azhar pada tahun 1939, selanjutnya di McGill Institute of Islamic Studies, Monteral, Kanada. Kedua, upaya Harun Nasution untuk mengembangkan Islam di Indonesia adalah: Cara fikir Islam membuat bermacam karya ilmiah berupa buku di bidang Pengetahuan Islam, sebagai dosen di beberapa perguruan tinggi di dalam dan luar negeri, beliau kadang pernah menjadi Direktur IAIN Syarif Hidayatullah pada tahun 1973. Ketiga, Pengaruh Pemikiran Islam dalam Sosio Islam - Organisasi Keagamaan di Indonesia oleh Harun Nasution. Dalam hal ini Nahdatul Ulama menemukan pengaruh pemikiran Harun Nasution dalam organisasi, walaupun di bidang pendidikan maupun dalam pemikiran Islam.

Proses pembaruan pemikiran islam dicapai melalui kontak yang luas dengan negara-negara timur tengah yang menjadi pusat-pusat islam proses transformasi ini dilakukan oleh individu dan kelompok masyarakat yang ingin memperjuangkan identitas dan prinsip ajaran islam dalam kehidupan masyarakat indonesia.Hal ini terlihat tidak hanya ada tataran reformis pendidikan, tetapi juga dalam lingkup reformasi muhammadiyah yang lebih luas di berbagai bidang, seperti panti asuhan, rumah sakit, bank pengkredutan rakyat, dan merintis berdirinya baitul mal wa at – tamlil sebagai ciri masyarakat modern. Penciptaan Asosiasi Ilmuwan Gerakan Islam Indonesia (ICMI) adalah bentuk respon terhadap keterasingan masyarakat dan politik negara warga kelas menengah.Kesimpulan dari organisasi Muhammadiyah sebagaimana dalam AD/ART ialah menegakan dan menjunjung tinggi agama Islam sehingga terwujud masyarakat Islam yang sebenar-benarnya.