Too often, eco-theological readings of Qur’anic water verses outrun the text—because structural claims are made without a disciplined, transparent, and auditable method. This article examines whether Semitic Rhetorical Analysis (SRA) can serve as an audit-able tool for reading Qur’anic water passages in a way that disciplines ecological inference. Focusing on Q 23:18–19 and Q 25:48–49, it asks how rhetorical segmentation and parallelism clarify the internal logic of the verses beyond atomistic citation. Using qualitative library-based research, the study applies Meynet’s SRA procedure (segmenting the text, identifying correspondences, and mapping inter-unit relations) and then compares the resulting structure with thematic Qur’anic-ecological readings on water, balance (mīzān), and stewardship (khalīfah). The analysis shows that SRA makes visible a coherent argumentative sequence—sending down water, settling it, and directing its benefits—that frames water as an entrusted measure rather than a merely descriptive sign. It also constrains interpretive overreach by requiring each ecological claim to be traceable to a demonstrable textual relation, while still supporting an ethic of restraint and care. Overall, the article indicates that rhetorical-structural analysis can strengthen eco-tafsīr by providing a replicable pathway from textual structure to ethical inference.
In contemporary societies marked by materialism, uncertainty, and psychological distress, the concept of psychological resilience has gained increasing scholarly attention. This study explores psychological resilience through a comparative analysis of Viktor E. Frankl’s logotherapy and Kiai Ihsan Jampes’s concept of zuhud as articulated in Sirāj al-Ṭālibīn. Employing a qualitative, library-based research design, the study analyzes primary texts: Frankl’s Man’s Search for Meaning and Kiai Ihsan Jampes’s Sirāj al-Ṭālibīn alongside relevant interdisciplinary literature. The findings reveal that although logotherapy and zuhud emerge from distinct intellectual traditions, both offer complementary frameworks for cultivating resilience. Logotherapy emphasizes the search for meaning, freedom of attitude, and responsibility in the face of suffering, while zuhud highlights detachment from excessive worldly dependence, acceptance (riḍā), and spiritual contentment. Beyond spiritual or ethical ideals, these principles function as psychological mechanisms that foster emotional regulation, inner tranquility, and adaptive coping. This study argues that integrating existential psychology with Islamic Sufi thought provides a holistic understanding of psychological resilience that bridges mental health and spiritual well-being in contemporary contexts.
Free consent is the substantive, not merely formal, foundation of a valid marriage under Indonesian Islamic family law a proposition this article advances through doctrinal analysis of South Jakarta Religious Court Decision Number 100/Pdt.G/2023/PA.JS, in which a marriage contracted under parental coercion was annulled. Using a normative-qualitative case-study approach that combines statutory, KHI, and classical fiqh analysis with close reading of the certified court decision, the study identifies two principal findings. First, the petitioner, a woman who had never met the respondent prior to the akad, sought annulment on the ground that the marriage was orchestrated entirely by the parents of both parties without her genuine consent, and that the respondent left for Surabaya the day after the ceremony without consummation. Second, the panel grounded annulment on Article 6(1) and Article 22 of Law No. 1/1974, Article 71(f) of the Compilation of Islamic Law, and prophetic traditions affirming a woman’s right to repudiate a marriage contracted without her permission. The article argues that these sources converge on a four-register theory of marital consent as rukn of contract, statutory condition, codified Islamic law, and treaty-based right and offers an evidentiary template that practitioners may apply to distinguish genuine coercion from post-hoc dissatisfaction.
Arabic language proficiency assessment in higher education still mostly uses linear score-based tests that do not fully show participant performative ability. This study aims to develop an Arabic proficiency assessment model using computerized adaptive testing integrated with ACTFL standard in Islamic higher education context. The research uses a staged design and validation procedure, including mapping ACTFL indicators into test items, developing a tiered item bank, expert validation, and limited field trial. The results show the adaptive test model can generate individual test paths based on responses, adjust item difficulty progressively, and produce classification in ACTFL level bands. Expert review confirms construct suitability and adaptive structure feasibility, while the trial indicates the adaptive mechanism and analytic outputs function operationally. This model contributes to technology-based Arabic assessment by combining proficiency standards and adaptive measurement in one interpretative framework, and supports more accurate level placement and competency mapping.
The complexity of Hadith verification and the current diversity of schools of thought (madhhab) necessitate Artificial Intelligence (AI)-based solutions to provide a more efficient, structured, and unbiased analysis. The integration of AI raises fundamental questions regarding the normative authority of its legal outcomes, specifically whether AI can replace the role of a Mujtahid, who possesses intellect (aql) and intention (niyyah). Therefore, this study aims to analyze the shar'i ruling on the use of AI from a Fiqh perspective, focusing on three areas: mapping the technical capabilities of AI in Hadith and Usul Fiqh analysis, assessing the shar'i legal validity of AI products as either a hukm (binding ruling) or a wasīlah (aid/tool), and formulating an Islamic ethical framework (Akhlaq) for its development. This study employs a qualitative research method with a library research approach, comprehensively analyzing and interpreting data from primary and secondary literature, academic journals, and publications from fatwa institutions related to Usul Fiqh, technological ethics, and the implementation of AI in the religious field. Data analysis is conducted using a descriptive-analytical technique, where data concerning AI capabilities and Usul Fiqh principles are collected, classified, and critically analyzed to produce a systematic legal synthesis and ethical framework. The results of this study explain that the utilization of Artificial Intelligence (AI) in Istinbāṭ al-Hukm is fundamentally permissible (mubah) as it supports the principles of Taisīr (ease) and Maslahah (public interest), making it an effective aid (wasīlah) for technical tasks such as sanad verification, data classification, and the analysis of Qat'i al-Dilālah Hadiths. However, the outcomes of istinbāṭ ḥukm generated by AI cannot be accepted as shar'i-ly binding legal decisions. This is because the authority of Ijtihād is inherently attached to humans, which is essential for understanding the Maqāṣid al-Sharī‘ah. Consequently, AI output must be treated as logical predictions that must be validated by a human Mujtahid. Furthermore, the use of AI is prohibited for Muamalah Hadiths, as the proofs (dalil) in muamalah fall under the category of Ẓannī al-Dilālah (speculative in meaning), which lack a single, clear, or direct definitive meaning, thus requiring further analysis, interpretation, or explanation to understand their true intended meaning.
