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The study of Islamic manuscripts contributes to understanding the development of thought, values, and social practices in Muslim communities, especially when texts are viewed as cultural artifacts. This research examines the Eid al-Adha sermon manuscript from the private collection of Mgs. Muhammad Jufri using a philological approach combined with value and da'wah analysis. The method is qualitative, applying philological stages such as inventory, description, transliteration, and textual criticism to produce a reliable text edition close to the original form. The analysis is strengthened by hermeneutics and da'wah studies to interpret meanings, values, and messages contextually. The findings show that the manuscript has a structured sermon format consisting of opening, main content, and closing, with strong rhetorical and religious functions. The text contains core values such as tawhid, obedience, sacrifice, social solidarity, and morality, as well as da'wah messages emphasizing piety, qurban practice, ukhuwah, and social awareness. Although limited by the absence of data regarding authorship and transcription time, the manuscript remains relevant as a source of Islamic values. This study shows that combining philology with interpretive approaches can enrich textual meaning and support Islamic studies development in contemporary society and strengthening cultural understanding among modern Muslim communities today worldwide context.

Arabic literature experienced a significant thematic transformation from the Umayyad to the Abbasid period. In the Umayyad era, poetry was still rooted in classical qasidah, focusing on praise, tribal pride, and romantic ideals. However, the Abbasid era brought a wave of literary renewal, influenced by sociopolitical and cultural shifts. This study explores how these contexts shaped literary themes and styles, using a descriptive qualitative approach through library research and textual analysis. It focuses on works by Al-Farazdaq, Al-Akhtal, Jarir, Abu Nawas, Abu al-Atahiyah, Dibil al-Khuza’i, and Al-Jahiz. The findings reveal that poetry in the Abbasid era became a tool for social criticism, spiritual reflection, and personal expression. Meanwhile, Al-Jahiz significantly advanced Arabic prose, making it more intellectual and educational. This study concludes that Arabic literature evolved not only in form and content, but also in function, reflecting the intellectual and cultural dynamism of Islamic civilization. Keywords: Abbasid; Arabic literature; New Poets; Transformation; Umayyad

This study examines the contextual interpretation method developed by Abdullah Saeed, a progressive Muslim scholar who embraces a modern approach to understanding the Qur'an. This approach was created in response to textual interpretation methods in understanding the meaning of Qur'anic verses. Saeed emphasizes the importance of understanding revelation in its social and historical context so that Islamic teachings remain relevant to the times. One of the main concepts in this interpretation method is the hierarchy of values, which distinguishes between immutable and mutable teachings. This research uses a qualitative approach with a focus on literature, analyzing the works of Abdullah Saeed and previous research. The results of the research show that Saeed's Contextual Exegesis method is able to provide a more flexible understanding of the Qur'anic text, especially in verses related to law and ethics. One example of its application is the interpretation of the verse on the hijab in QS. Al-Ahzab: 59, where Saeed emphasizes that the command to wear the hijab has a specific social context that must be understood before being applied in modern life. This approach has broad implications for contemporary Islamic studies, particularly in addressing various social and legal challenges. However, this method has also faced criticism from conservative circles who argue that contextualization may obscure the original meaning of the Qur'an. Therefore, further research is still needed to explore its application in various aspects of Islamic life.

This study examines the poem Sajak Sebatang Lisong by W.S. Rendra through a postcolonial lens, focusing on the underlying social criticism embedded within the text. The poem reflects the persistent social inequalities that continue to affect Indonesian society in the post-independence era, particularly in the realms of education and the marginalization of impoverished children. Through symbols such as the cigarette (lisong), wealthy elites (cukong), and the imagery of an endless road, the poem highlights the lingering presence of colonial structures within contemporary social and educational systems. Employing a qualitative descriptive approach, the study utilizes textual analysis and socio-cultural context as primary analytical tools. The findings reveal that political independence has not been fully accompanied by social justice. Structural oppression and limited opportunities continue to hinder the younger generation in their pursuit of a better future. As such, the poem serves as a powerful literary critique of neocolonial practices and ongoing social alienation. These findings contribute to a deeper understanding of how literature can reflect colonial legacies and the socio-political dynamics of post-independence Indonesia, while also enriching the discourse in postcolonial literary studies.  

This study examines the quality of hadiths concerning risywah (bribery) through the classical hadith sciences perspective, focusing on sanad (chain of transmission) and Matan (textual content) criticism. Using a qualitative approach, the research traces the transmission routes and analyzes the content of relevant hadiths sourced from primary collections such as the Kutub Sittah and contemporary scholarly works. The analysis reveals that most hadiths on risywah exhibit significant weaknesses in their sanad, including inconsistencies in transmission chains (idhthirāb), questionable credibility of key narrators, and the presence of unidentified narrators (majhūl al-hāl). Additionally, variations in wording and potential distortions in the matan raise doubts about the authenticity of the hadith content. Nevertheless, some hadiths with stronger sanad, such as those narrated by Abdullah bin 'Amr and Abu Hurairah, serve as solid foundations for reinforcing the prohibition of risywah. The study underscores the necessity of a holistic approach in hadith criticism that integrates sanad verification, Matan analysis, and historical contextualization to preserve the integrity of Islamic legal sources and recommends caution in utilizing problematic hadiths related to risywah.

The epistemology of Islamic theology (kalam) explores the nature, sources, methods, and validity of knowledge within an Islamic framework, balancing reason and revelation. In kalam thought, rationalism with deductive-metaphysical logic dominates, though revelation remains the primary foundation. The debate between the Mu'tazilite school, emphasizing reason, and the Ash'arite school, prioritizing revelation, highlights its epistemological dynamics. However, reliance on bayani reasoning, centered on textual authority, often restricts critique and renewal. Additionally, Islamic theology struggles with limited engagement with empirical reality due to insufficient application of the correspondence theory, which evaluates truth based on factual evidence. The deductive approach of the coherence theory often falls short in addressing contemporary issues, prompting some thinkers to adopt intuitive, Sufistic methods. Criticism of this stagnation has spurred calls for reformulating Islamic theology to address globalization and modernity. To remain relevant, Islamic theology must develop a more contextual and holistic methodology, integrating deductive, inductive, and empirical approaches. By fostering critical analysis and practical solutions, it can continue to serve as a vital tool for developing adaptive and relevant Islamic thought in every era.

The Bible, God's word, is a major doctrine in the Christian faith. When reading the Bible you must submit to the system of understanding the Bible, reading the Bible then criticizing the Bible is the wrong system or method. Biblical criticism, both textual criticism and historical criticism, began to develop specifically during the enlightenment era. The author provides descriptive research methods and provides an explanation that the Bible has innerancy properties, and is a revelation from God, as well as exegetical studies of the Old and New Testaments provide authentic evidence.    

In everyday conversation the word “criticism” usually has an unfavorable or negative meaning.  This word is often associated with a negative or bad assessment of something. But this can also have a positive impact. For example, art, literature, music, etc. In this case, criticism is a type of interpretation that seeks to systematically emphasize the properties of something. When applied to the Bible, this approach is often understood as a passive effort.  However, this textual critical approach is a systematic effort to understand the Bible by examining its form, content, and context, studying it, explaining it, and exploiting the benefits of understanding it from everyone’s point of view. Regarding the Gospel of John, there are several things you need to know about his theology. Jesus had several titles that need to be looked at and studied to know their true meaning. The author uses qualitative methods to examine the history in which Jesus faced the Jews and the Roman empire. As well as the teachings that Jesus gave to His disciples. 

Posisi Samuel dalam 1-2Sam sangat besar. Dialah kingmaker yang dipilih oleh Allah. Dengan diurapinya Saul dan Daud sebagai raja, Israel memasuki suatu periode baru yang penting. Samuel lebih dikenal sebagai nabi, meskipun panggilannya yang terjadi di bawah bimbingan Imam Eli di Rumah Tuhan sangat pantas ‘dicurigai’ menempatkan posisi Samuel sebagai imam juga. Artikel singkat ini bertujuan untuk mencari bukti-bukti intrabiblis dari 1Sam 3,1-15 akan martabat dan status imamat Samuel. Ini tidak mudah pertama-tama karena mengingat institusi imamat pada masa Samuel belum terdefinisikan secara penuh. Belum lagi ditambah dengan latar belakang Samuel yang bukan berasal dari Suku Lewi. Untuk membedah masalah-masalah ini saya akan menggunakan kritik teks sederhana dan pendekatan sinkronistis.