This article explores the application of the theories of al-Inâyah (Providence) and al-Ikhtirâ’ (Creation) as a Quranic approach. The analysis is based on Ibn Rushd’s Manâhij al-Adillah fî Aqâ’id al-Millah, highlighting how he integrates Greek philosophy with Islam to explain God as the First Cause and the Organizer of the universe. The method used is library research with a content analysis approach. The results show that Ibn Rushd views the order of the universe as a manifestation of God's will, where creation itself serves as evidence of a Creator with a divine purpose. The theories of al-Inâyah and al-Ikhtirâ’ are employed to argue that the universe’s order and complexity are the results of divine intention, in line with Quranic teachings about God as Creator and Organizer. This study finds that Ibn Rushd combines Aristotelian philosophy with Quranic teachings to provide a more comprehensive understanding of God. Using both reason and revelation, he portrays God as an essence that transcends the physical realm. The findings contribute to a deeper understanding on Islamic theology by showing the compatibility between rational inquiry and divine revelation. This study also demonstrates Ibn Rushd’s significant influence on both Islamic and Western philosophical traditions, reflecting a profound integration of philosophy and theology in conceptualizing the divine.
Gurah, a traditional Islamic medical practice, faces a critical juncture marked by conflicting interpretations of hadith and the dominance of evidence-based biomedicine. This study investigates the epistemological position of gurah within hadith literature, its reception among contemporary scholars and practitioners, and its potential role in modern integrative healthcare. Employing a descriptive-analytical method, the research draws on primary hadith sources referencing medical practices and in-depth interviews with gurah practitioners affiliated with Jam’iyyah Ruqyah Aswaja (JRA) in North Sumatra. Thematic analysis reveals two primary scholarly perspectives: one affirms gurah as part of prophetic medicine, emphasizing its preventive and therapeutic values in line with Islamic health ethics; the other maintains a more critical stance, underscoring the need for empirical validation through modern clinical studies. The study highlights a pressing challenge: gurah must establish scientific credibility without losing its Islamic identity. Nevertheless, it continues to serve communities committed to traditional healing methods. The findings propose an interdisciplinary model that integrates gurah into contemporary medical discourse through collaboration between Islamic scholars and biomedical experts. Such a framework not only preserves religious authenticity, but also aligns with global standards of healthcare efficacy and safety. By foregrounding a rarely examined intersection of hadith studies, traditional healing, and medical science, this study contributes to a more inclusive and culturally rooted understanding of healthcare, urging further exploration of Islamic medical heritage within modern scientific paradigms.
Indonesia has witnessed a rise in radical ideologies that threaten unity, promote intolerance, and incite violence, as radicalism become more complex and adaptive. In response, the Ministry of Religious Affairs undertaken various counter-radicalization initiatives, notably through the Tafsir al-Quran Tematik publication. Among many themes addressed, the most notably ideas are jihad and statehood. This article explores the construction of counter-radical discourse by MoRA through this institutional tafsir, analyzing its function as a state instrument. Employing qualitative methods and Foucault’s power relations theory, the study integrates data from interviews with the tafsir’s authors, reader surveys, content analysis, and archival review. The findings reveal that Tafsir al-Quran Tematik defines jihad as a defensive act. It presents jihad as non-violent efforts like seeking knowledge and defending faith ethically. It emphasizes that jihad must follow moral guidelines rooted in the Prophet’s example. Additionally, the tafsir affirms that Islam does not mandate a specific government form, like caliphate, and supports the compatibility of the Indonesian state with Islamic principles. Drawing on Foucault’s theory, the state uses this tafsir to influence shaping religious discourse to legitimize national unity, promote moderate Islam, and delegitimize radical ideology. While promoting religious moderation, this state-endorsed tafsir centralizes interpretive authority under state auspices, potentially marginalizing individual Quranic interpreters. By positioning state-sponsored exegesis as the normative reference, the initiative risks undermining the pluralism and independence traditionally valued in Islamic scholarship. This study contributes to the discourse on state-religion dynamics, institutional authority, and the politics of religious interpretation in contemporary Indonesia.
The interpretations of Q.S. al-Mâidah [5]:6 by Makârim Shirazî and Țabâțabâ’î focus on the meaning and practical implication of wudu, particularly concerning the word ‘arjulakum’ which holds two possible meanings based on different qirâ’ah. These differences generate various understandings and be distinguishing factors among Islamic mazhabs. One of them is Shia which considers the recitation a key basis for performing five obligatory prayers. This article presents and analyzes the interpretation of Q.S. al-Mâidah [5]:6 by Makârim Shirazî and Țabâțabâ’î’, two prominent exegetes in Shia tradition. The study adopts a qualitative approach using descriptive-analytical methods and is conducted through library research. Data were analyzed using content analysis. The findings reveal that both exegetes center their interpretation on the word ‘wa arjulakum’, read either with a fath{ah or a kasrah. Shirazî and Țabâțabâ’î’, along with majority of Shia scholars, affirm and favor the qirâ’ah with kasrah (wa arjulikum), implying the command to wipe (rather than wash) the feet during wudu. This distinction is also reflected in their explanations regarding the extent of the area to be wiped. This tafsir implication shows obedience to teaching conveyed by ahl al-bayt, and strengthens the main principal in Shia that Quranic interpretation is closely intertwined with hadiths originating from ahl al-bayt. The article contributes to a broader discourse on interpretive framework within Islamic traditions, highlighting Shia interpretations of qirâ’ah and narration which shape ritual practice. It also provides a detailed case study of how linguistic variation affects Islamic legal thought.
As a plural and multicultural country, Indonesia faces significant challenges in achieving harmony and national unity. A society made up of diverse ethnicities, cultures, and religions generally leads to complex issues. In fact, conflicts often revolve around the construction of places of worship, leadership transitions, and other matters. Banuroja Village is a community with diverse ethnic, cultural, and religious backgrounds, yet its people manage to live harmoniously. This research aims to explore the factors that enable the people of Banuroja Village to live harmoniously. It employs a qualitative approach to describe and analyze the social behaviors of the community through the sociological approach of the Quran. The data collection was conducted through interviews, observations, and documentation. The findings of this study indicate that the Banuroja community effectively actualizes Quranic values of religious moderation. The community has actualized the value of tawassut{ (moderation) and I'tidal (justice) as well as fostered balanced attitudes toward diversity, as reflected in peaceful and equitable leadership transitions. The embodiment of tasâmuh (tolerance) is seen from the absence of conflicts during the construction of worship houses because of respecting diversity. Furthermore, the emphasis on Shûrâ (consultative decision-making) has reinforced social solidarity within the community. Additionally, the commitment to al-La'unf (non-violence) and I'tirâf al-‘Urf (recognition of local customs) has fostered the development of a peaceful and harmonious social order. The actualization of these Quranic values positions Banuroja Village as a model of successful religious moderation, showcasing a community life free from inter-religious conflict.
Q.S. al-Alaq [96]:1-5, widely regarded as the Quran’s first revelation, presents a foundational epistemological vision that emphasizes literacy, divine-human connection, and the pursuit of knowledge. More than a simple command to “read,” the passage constitutes an ethical and spiritual framework that remains deeply relevant in modern educational context, particularly amid the challenges posed by digital fragmentation, superficial information consumption, and declining spiritual orientation. This study critically examines the epistemology of Islamic education embedded in Q.S. Q.S. al-Alaq [96]:1-5 through the lens of Tafsîr Maqâidî, a purposive interpretive approach seeking to uncover the higher objectives (maqâșidî) of the text. Utilizing library research and comparative textual analysis, it engages classical and contemporary exegeses, including Tafsîr al-Țabarî, Tafsîr al-Qurțubî, Tafsîr al-Misbah, and the works of Ibn Âshûr and Jasser Auda. Three core contributions emerge. First, the study proposes a tawhîd-centered literacy paradigm that aligns reading with spiritual awareness. Second, it constructs an integrative epistemological model wherein revelation and reason (‘aql) are coequal sources of knowledge. Third, it frames moral responsibility and lifelong learning as essential components of Islamic educational philosophy. By articulating a spiritually grounded, purpose-driven vision of education, this study offers a timely and transformative response to the epistemic crises of the digital age. It contributes to contemporary Islamic educational discourse by reasserting the Quranic foundation for ethical, holistic, and forward-looking learning frameworks.
This article explores the contested concepts of righteous women and submission in Islamic literature, and how Muslim women perceive, interpret, and embody these ideals in daily life. Combining textual analysis with field research, this study investigates women's agency within Islamic frameworks, particularly how religious texts are internalized, contested, or reinterpreted. Primary sources include classical and contemporary tafsir and hadith literature, alongside key works on gender and women’s agency in Islam. Additionally, semi-structured interviews were conducted with ten Muslim women from diverse educational and socio-cultural backgrounds to capture a range of lived experiences. The findings reveal that classical to modern mufassirun predominantly associate women's righteousness with obedience, primarily to God and to husbands, especially in the marriage context. In contrast, contemporary scholarship increasingly frames righteousness as a personal moral and ethical responsibility beyond marital obedience. The interviews reflect this interpretive variation: while some Muslim women uphold traditional views, others prioritize intellectual autonomy, spiritual depth, and egalitarian relationships in the household. The study also identifies varied expressions of women's agency, including devotional commitment, subtle resistance, and strategic engagement with religious norms. Amid ongoing debates over gender roles in Islam, this article underscores the need for a nuanced understanding of how Muslim women actively negotiate religious texts within evolving socio-cultural contexts. It contributes to broader discourses on Islamic feminism, gender justice, and interpretive authority. It also offers fresh insights into the dynamic interface between scripture, tradition, and lived female piety.
Quraish Shihab is a prominent figure in contemporary Islamic scholarship, especially regarding Quranic exegesis. However, some critics challenge his legal formulations concerning marriage law. This study examines Shihab’s istinbâț epistemology—his methodology in deriving Islamic legal rulings— through his marriage-related verses interpretation in Tafsir al-Misbah using Yusuf al-Qaradâwî’s ijtihad theory, the analytical framework. It adopts a qualitative textual approach, focusing on Shihab’s interpretations’ sources, methods, and legal characteristics. The findings reveal Shihab’s diverse sources: Quranic exegesis, asbâb al-nuzûl, Hadith, early scholars’ opinions, and insights from social sciences and health disciplines. He combines ijtihâd intiqâ’î (selective reasoning) and ijtihâd jâmi’ (synthetic reasoning), engaging classical jurisprudence while constructing rulings suited to contemporary contexts. Rationality, contextuality, and flexibility, which mark a shift from rigid traditionalism to an adaptive, ethically driven Islamic legal thought, have characterized Shihab’s legal reasoning. His model affirms that Islamic law must remain faithful to its scriptural foundations while being responsive to modern human realities. This study contributes to the ongoing discourse on legal reform and Islamic epistemology by demonstrating how contextual ijtihâd enriches modern jurisprudence. It highlights the need for dynamic interpretive models bridging tradition and contemporary social change offering valuable insights for scholars, jurists, and reform-oriented Muslim communities.
Post-Traumatic Growth (PTG), developed by Tedeschi and Calhoun, describes the positive transformations that may emerge following profound suffering or trauma. These include strengthened interpersonal relationships, enhanced personal strength, a renewed appreciation for life, openness to new possibilities, and spiritual development. Although PTG has been widely examined in contemporary psychology, its application within Quranic exegesis remains limited. Employing a qualitative approach through library research, this study analyzes the story of Prophet Ayyub AS in Q.S. al-Anbiyâ [21]: 83-84 and Q.S. Sâd [38]: 41-44 through a comparative exegesis (tafsîr muqâran), drawing on classical (al-T{abarî), medieval (Ibn Kathîr), and contemporary (Quraish Shihab) commentaries. The comparative analysis, with a thematic focus on suffering and recovery, is mapped onto five domains of PTG. It shows how Ayyub AS’s ordeal catalyzes meaning-making, moral refinement, relational restoration, and spiritual strengthening. It operationalizes spiritual resilience as s{abr (patient steadfastness) and tawakkul (trustful reliance on God) that stabilize cognition and affect, sustain moral commitment (istiqamah), and convert affliction into disciplined, hopeful action. Spiritual resilience thus functions both as a mediator and an outcome of PTG, integrating divine mercy with human initiative. Hence, the study presents a Quranic-based framework for resilience and psychological transformation, interpreting suffering not merely as a test of endurance but as a process of growth, meaning-making, and spiritual elevation. It contributes to contemporary Quranic scholarship by integrating exegetical perspectives across classical, medieval, and modern periods and contextualizing them within the framework of PTG, thereby enriching the interdisciplinary dialogue between Islamic exegesis and modern psychology.
This study aims to evaluate the effectiveness of the Cinta Quran application’s interactive features in supporting the Quran memorization process, focusing on user motivation, engagement, and accessibility. The research is significant in addressing the growing role of digital tools in religious education and their potential to improve spiritual practices. The study employs a qualitative descriptive approach with a case study method. Data were collected through digital observation of the application's features and user reviews on the PlayStore. The analysis was conducted thematically to identify key patterns and insights. The study reveals that features such as flexible quiz modes, audio playback, and color-coded visualization significantly enhance structured and personalized users’ learning experiences. These features increase motivation and engagement of users from diverse demographics. However, technical challenges, including audio issues, application crashes, and slow loading times, were identified as barriers to accessibility and reliability. The findings contribute to the religious education field by demonstrating how interactive digital tools can effectively support the Quran memorization and broader spiritual practices. They also offer practical insights for developers to improve inclusivity and accessibility in religious applications. This article provides a novel perspective on integrating interactive features and addressing technical challenges in digital tools for religious education. Its focus on the Cinta Quran app offers unique insights into how personalized and adaptive technology can enhance user experience and support spiritual practices in the digital era.
This study analyzes how digital da‘wah constructs the relationship between hadith and science, applying John F. Haught’s typology as an analytical lens. As digital platforms increasingly shape the circulation of religious knowledge, the boundaries between revelation and scientific rationality become blurred, requiring closer attention to how authority is produced online. Through qualitative observations of several accounts on Instagram (@nurliya_alqurantulis), TikTok (@1menittojannah, @hadidjayatech, and @edimujiono19), and Facebook (Zulfa Khairi and Arie Elreal), this study shows that science functions less as an epistemic partner and more as a symbolic tool. The discourse loosely aligns with Haught’s confirmation and conflict models but does so superficially, using scientific references as legitimizing devices that reinforce scriptural authority rather than fostering meaningful dialogue. This shift, from a hermeneutical paradigm of ta’wil to a digital-verificative paradigm, suggests that religious truth is increasingly constructed through visual performance and rapid verification logics. The study’s contribution lies in the formulation of the concept of virtual scientific apologetics, namely a pattern of faith-defense within digital culture in which scientific symbols are mobilized to construct an image of religious modernity, thereby reducing the methodological autonomy of science. The concept enriches the epistemic transformation in contemporary Islamic digital discourses in Indonesia. It also offers a critical analysis of representational tendencies that reduce science to a mere instrument for legitimizing doctrine.
The publication of al-Sunnah al-Nabawîyyah bayna Ahl al-Fiqh wa Ahl al-Hadîth (1989) by Muhammad al-Ghazâlî sparked major controversy in the modern Islamic intellectual landscape due to its bold critique of the prevailing tendency toward literalism in the understanding of hadith. The central problem underlying al-Ghazâlî’s thought is the dominance of a textualist approach that rejects rationality and ethical considerations in interpreting the Prophet’s Sunnah. Hadith literalism, he argues, has distanced Islamic teachings from the moral spirit and contextual sensitivity inherent in the objectives of the maqâsid al-sharî‘ah. The present study aims to trace the rational and ethical foundations of Muhammad al-Ghazâlî’s methodology of hadith criticism, and to understand the socio-historical conditions that shaped his views on the relationship between the Quran and the Sunnah. Employing a qualitative research design, this study relies on library-based inquiry into al-Ghazâlî’s primary works and relevant secondary literature. It further applies an ethical-hermeneutical approach to uncover the moral orientation underlying his critique of the literalist tendencies within ahl al-hadith. The findings indicate that Muhammad al-Ghazâlî proposes a dynamic interpretive methodology for hadith interpretation grounded in reason, ethics, and contextual relevance, as part of an effort to revitalize the authority of the Sunnah so that it remains vibrant and capable of engaging with the challenges of modernity. This article contributes to contemporary hadith studies by situating Muhammad al-Ghazâlî’s critique within ongoing debates on literalist interpretation and by reconstructing a more rational and ethically attuned understanding of hadith. By highlighting al-Ghazâlî’s epistemological approach, which evaluates the substance of hadith in light of Quranic values, the study enriches methodological discourse and underscores the dynamic role of the sunnah and its relevance for modern Muslim life.
Tafsîr bi al-maʾthûr holds a central position in Quranic interpretation as an authoritative approach grounded in transmitted sources. In contemporary Quranic studies, however, renewed debates concerning the reliability of riwâyah, the authority of hadith, and the methodological foundations of classical tafsîr underscore the urgency of reassessing the formative contributions of early scholars. This study addresses the need by examining al-Bukhârî’s role to the epistemological and methodological foundations of tafsîr bi al-maʾthûr, with particular attention to his exegetical practices in the kitâb al-tafsîr section of Șâḥîḥ al-Bukhârî. Employing a qualitative library-based approach, this article analyzes Șâḥîḥ al-Bukhârî as the primary source alongside classical and later tafsîr works grounded in the maʾthûr tradition. Data are examined using a relevance-and-impact analytical framework to assess both the immediate and enduring influence of al-Bukhârî’s contributions on the development of Quranic interpretive sciences. This approach enables an evaluation of al-Bukhârî not merely as a compiler of hadith but as a formative architect of exegetical methodology. The findings demonstrate that al-Bukhârî’s contribution to tafsîr bi al-maʾthûr extends beyond the preservation of prophetic reports. He significantly promoted institutionalizing riwâyah as a source of tafsîr, formulating methodological principles for source selection, and conceptualizing standards of authenticity that continue to inform exegetical practice. His rigorous validation of sanad established a systematic and selective model of Quranic interpretation that profoundly influenced subsequent tafsîr traditions. This study contributes to contemporary Quranic scholarship by clarifying the methodological legacy of al-Bukhârî and demonstrating its continued relevance for evaluating transmitted sources in modern interpretive debates.
Feminist scholarship has advanced reinterpretive approaches grounded in principles of justice and gender equality. These approaches seek to deconstruct entrenched patriarchal biases in Quranic Interpretation. They validate women’s knowledge and experiences as authoritative epistemic sources. The Congress of Indonesian Women Ulama (KUPI) places women's bodily experiences at the center of its gender-fair Quranic interpretation. This article aims to explore the epistemological basis of such interpretation. It does so by examining women’s bodily experiences, interpretive strategies, and implications. Using primary sources, including official KUPI documents and relevant literature, this study employs content analysis from a feminist standpoint theory by Harding. The study concludes that KUPI recognizes the unique experience of women's bodily experiences as an epistemological base of interpretation. KUPI has a strategy to integrate women's perspectives and experiences in reading the Quranic text. This process begins with problem identification and reflection, and proceeds to the construction of a re-narration of verse interpretation. KUPI's choice to utilize women's bodily experiences supports the documentation of women's experiences and the transformation of women's body knowledge into collective knowledge and communal narratives. This process legitimizes women’s bodily experiences as new, legitimate, and authoritative knowledge. KUPI's interpretative model affirms women’s bodily experience as an epistemic subject. This study contributes to Quranic scholarship on feminist tafsir or exegesis. It asserts women’s bodily experiences as an epistemic authority in Quranic exegesis, breaking masculine dominance and producing an Indonesian gender-fair interpretation.
Taʿlīl al-ḥadīth—the critical investigation of hidden defects in prophetic reports—has been practiced since the formative period of Islamic scholarship and has undergone renewed expansion since the mid-14th/20th century. In this contemporary phase, distinct methodological orientations have emerged around leading figures such as Abū Isḥāq al-Ḥuwaynī (Salafī), Saʿīd Mamdūḥ (Ashʿarī-traditionalist), and Ḥamzah al-Malībārī (Iḥyāʾ Manhaj al-Mutaqaddimīn). This article presents a comparative analysis of their thought, utilizing library research and thematic interpretation, and highlights the methodological, epistemological, and socio-religious implications of current debates. The study argues that contemporary discourse on taʿlīl al-ḥadīth is no longer confined to technical isnād criticism but has become a site of ideological contestation and the renegotiation of religious authority within global Muslim communities. Al-Ḥuwaynī rejects tafarrod (solitary transmission) as a valid ʿillah and emphasizes strict muʿāṣarah (narrator contemporaneity); Mamdūḥ also rejects tafarrod but fully accepts ziyādat al-thiqah (trustworthy narrators’ additions); whereas al-Malībārī regards all ʿilal as potentially qādiḥah (damaging) and widens criticism to include weak transmitters. These positions implicitly respond to pressing contemporary concerns: al-Ḥuwaynī to the global spread of Salafism, Mamdūḥ to sectarian tensions and calls for social justice, and al-Malībārī to rising spiritual disorientation and permissive cultural trends. By mapping these orientations and their implications for academic scholarship, religious practice, and communal dynamics, this article highlights the need to reassess taʿlīl al-ḥadīth as both a technical discipline and a significant influence on shaping authority, orthodoxy, and Muslim public life today. The study thus contributes a critical framework for understanding the evolving epistemology of ḥadīth criticism in the modern era.
This article examines the politicization of religion in Indonesia, with a focus on the Quran’s transformation into a political and social commodity. Through a qualitative case study conducted in Jakarta and West Java, involving 42 informants from various sectors, including religious, political, academic, and community, the study revealed that sacred texts are frequently decontextualized and manipulated to legitimize political agendas. The Quran’s instrumentalization has intensified social polarization, undermined theological integrity, and weakened public trust in both religious institutions and democratic processes. The analysis identifies four main typologies of manipulation: political delegitimization, instrumental legitimacy, explicit desecration, and commodification within the digital and commercial sphere. Using the maqâs{id al-sharîah framework, these practices obviously violate fundamental Islamic objectives—particularly h{ifz{ al-dîn, h{ifz{ al-aql, and h{ifz{ al-nasl. However, three Indonesian cultural values (cooperation, communal harmony, and peaceful coexistence) offer cultural resilience countering these tendencies through inclusive education and critical religious literacy. The study concludes that genuine religiosity must be rooted in the Quran’s ethical application rather than its political instrumentalization. Restoring the Quran's sanctity requires a synthesis of scriptural fidelity, civic responsibility, and cultural wisdom to ensure religion functions as a unifying moral force rather than a divisive political tool. This study offers two key contributions. Theoretically, it introduces a comprehensive framework for interpreting the Quran as both a sacred text and a politicized social commodity. Practically, it presents evidence-based strategies to help policymakers, religious authorities, and civil society mitigate religious politicization while promoting theological integrity and social unity within Indonesia’s pluralistic democracy.
Radicalism in universities has transformed into covert movements that do not overtly display religious symbols and utilize technology to infiltrate academic communities. This study aims to identify how radical groups adapt within university environments in Central Java, and analyze campus policies’ and extra-campus organizations’ role in promoting religious moderation. It employs a qualitative method and phenomenological approach, collecting data through in-depth interviews, participant observation, and document analysis. It is based on cultural identity theory to understand how the academic community’s religious identities are shaped in response to radical infiltration. The findings reveal that universities in Central Java established Islamic traditions and facilities, including religious moderation centers, moderation gardens, and multifaith worship spaces to resist radical groups, teaching interfaith tolerance to the academic community. Extra-campus organizations are essential for shaping attitudes toward tolerance and religious moderation, depending on the dominant organizations’ nature at each institution. However, Salafi Jihadi, Ikhwanul Muslimin, Hizb ut-Tahrir Indonesia (HTI), Jamaah Islamiyah (JI), Takfiri groups, and ISIS are radical movements, infiltrating extra-campus Islamic organizations. Universities implemented strict policies and preventive measures to combat radicalism within their academic environments. This study provides a deeper understanding of the campus’ strategies and highlights extracurricular organizations’ role in promoting religious moderation.
Prabowo Subianto is one of the 2024 presidential candidates participating in the Indonesian presidential election debate organized by the General Elections Commission (KPU). This debate features polite and non-offensive language, reflecting the use of euphemisms. This research aims to uncover the hidden practices in the use of euphemisms that Prabowo Subianto applied during the debate. A descriptive qualitative approach was employed, with the data consisting of orthographic transcriptions of his utterances. The data were collected through the observation method, advanced note-taking techniques, and documentation. The analysis was conducted using Content Analysis with Krippendorff's framework, which includes sampling, recording, and context units. The findings reveal ten types of euphemisms used by Prabowo Subianto, with loanwords being the most dominant, followed by hedges, overstatements, litotes, periphrasis, metaphors, downtoners, underspecification, apologetic expressions, and understatements. The study also identified eight main functions of euphemisms, and the most dominant function is being self-promotion, followed by protecting uncertain statements, as well as reducing hostility. This research enriches linguistic studies, particularly in the field of pragmatics, by demonstrating how various types of euphemisms are used in political communication.
The majority religion in Southeast Asian countries transcends the realm of personal belief and holds significance beyond individual privacy. Hence, the objective of this study is to examine the influence of the predominant religion in each Southeast Asian country on the development of distinct patterns of religion, nationalism, and citizenship. This article uses a qualitative research method based on literature study. The approach used is RMA (Religion Majoritarian Approach). This study demonstrates the presence of three distinct typologies of state relations and majority religion in Southeast Asian nations. The initial categorization of the majority religion served as the foundation for civil identity and nationalism in countries such as Indonesia, Malaysia, Brunei Darussalam, Myanmar, Cambodia, and Thailand. The second typology refers to the imposition of limitations on the majority religion and its alignment with the objectives of the state, as exemplified by the cases of Laos, Vietnam, and Singapore. The third typology, dominant faiths assume the role of an informal institution that also governs the state, as exemplified by the Philippines and Timor Leste, where the Roman Catholic Church holds significant influence.
This article examines Ibn Taymiyya's vision of governance, spotlighting the concepts of public interest (mas{lahah) and prosperity (falâh) within the Islamic law (sharî’a) framework. The increasing importance of Islamic governance in contemporary political discussions, particularly in Muslim-majority societies striving to harmonize tradition with modernity, underscores the relevance of this inquiry. The primary aim is to synthesize existing scholarship on Ibn Taymiyya's contributions to statecraft and its ethical dimensions, elucidating how his principles can guide contemporary governance. The literature reveals a diverse yet fragmented landscape, encompassing historical analysis, theological discourse, and socio-political critiques, reflecting a burgeoning interest in the intersection of Islamic jurisprudence and governance models. This study employs qualitative analysis of both primary texts and contemporary interpretations, creating a nuanced overview of Ibn Taymiyya's political thought. The results indicate that he champions a governance model that prioritizes community welfare, grounded in ethical accountability and justice. His vision emphasizes the alignment of state policies with principles of justice and public interest, asserting that adherence to Islamic values is essential for achieving prosperity. In conclusion, this study contends that Ibn Taymiyya’s insights are relevant and crucial for modern statecraft, providing a robust framework for embedding ethical considerations into governance.
