Al-Kindi's concept of happiness offers a synthesis of rational philosophy and Islamic spirituality that is highly relevant in the modern era. This study aims to explore Al-Kindi's concept of happiness philosophically and practically, by exploring the methods of achieving it and its relevance in facing the challenges of contemporary life. The method used was a qualitative library research approach to collect and analyze data from various sources. The results show that Al-Kindi places reason as the primary instrument for achieving true happiness. He emphasized the importance of self-control over desires and emotions, as well as closeness to God as the pinnacle of eternal happiness. His rational approach to overcoming grief, which bears similarities to Rational Emotive Behavior Therapy (REBT), proves the relevance of his thinking in the context of modern psychology. Thus, Al-Kindi's thinking not only enriches the treasury of Islamic philosophy but also provides psychospiritual solutions for building a meaningful and happiness.
The development of digital technology has changed the pattern of religious knowledge consumption in Indonesia and triggered the fragmentation of authority that was previously institutionalized and centralized. Data from the Indonesian Internet Service Providers Association (APJII) shows that internet penetration has reached 221 million users or 79.5% of the population, confirming the digital space as the main arena for religious interaction. In this context, the Indonesian Ulema Council (MUI) as an official religious institution faces challenges in maintaining its legitimacy amid the rise of non-formal digital religious actors. This study aims to analyze the shift in religious authority in the digital society and evaluate the effectiveness of the MUI's official website (mui.or.id) as an authoritative channel. The method used is descriptive qualitative with the support of secondary quantitative data. The results show that the main preference of site users is for fatwa content (57.7%), followed by halal information (53.8%) and sharia economics (46.2%). The results of the analysis show that religious authority is now more decentralized and personalistic, challenged by the popularity of digital ustaz. Strengthening digital strategies, religious literacy, and cross-platform collaboration are key to maintaining the sustainability of the MUI's formal authority.
This article focuses on the study of Epigraphy used to understand the Qur'ān. This article introduces epigraphy as an approach to understanding the Qur'an. In general, this article has the main objectives, namely: First, to describe the epigraphic discourse used by Hoyland to understand the Qur'an. Second, criticizing the discourse factors that encourage the emergence of Epigraphy in understanding the Qur'an and Third, analyzing the implications of Robert Hoyland's Epigraphic discourse. This article uses qualitative research employing Teun A. Van Dijk's critical discourse analysis theory to examine Robert Hoyland's social cognition in understanding the Qur'an through epigraphy. The results show that Epigraphy can be applied to understand the Qur'an by considering valid and credible evidence. Then the understanding of the Qur'an with Epigraphy is based on quite crucial factors, such as historical, continuity of the Qur'anic text, and interaction with other religions. In addition, Epigraphy also has implications for aspects of study, social, and practice. So that this article can be considered to have a contribution in the study of Al-Quran tafsir and multidisciplinary science.
The tradition of funeral feasts is a deeply rooted cultural practice in Javanese Muslim society and reflects the interaction between Islamic teachings and local wisdom. This study examines how KH. Bisri Musthofa’s Tafsir Al-Ibriz interprets verses about death, namely QS. Ali ‘Imran [3]: 185, QS. An-Nisa’ [4]: 78, QS. Al-‘Ankabut [29]: 57, QS. Al-Jumu‘ah [62]: 8, and QS. Al-Hasyr [59]: 10, and how these interpretations provide religious meaning to the practice of funerals. Using a qualitative approach and content analysis methods, this study found that Bisri Musthofa applies a contextual and communicative interpretation style by integrating Javanese language, local idioms, and cultural values such as sangkan paraning dumadi, nrimo, and legawa. This interpretation emphasizes the certainty of death, an orientation toward the afterlife, and the importance of prayer and almsgiving for the deceased. The findings of this study indicate that Tafsir Al-Ibriz serves as a dialectical bridge between Islamic teachings and local traditions, allowing kenduri to be understood not merely as a cultural ritual but as a religious expression rooted in Quranic values.
This article explores Bediüzzaman Said Nursi’s vision of Medresetü’z-Zehra as a paradigm of integrative scientific education rooted in Islamic metaphysics and decolonial epistemology. Situated in the intellectual and political turmoil of late Ottoman and early Republican Turkey, Nursi’s educational proposal responds to the epistemic rupture caused by the secular-religious dualism imposed by Western modernity. Based on Syed Muhammad Naquib al-Attas’s theory of Islamization of knowledge and Edward Said’s critique of Western epistemic dominance, the article situates Medresetü’z-Zehra as a theological and postcolonial intervention. The research method used was qualitative with a hermeneutic approach. The results showed that Nursi’s educational model repositions scientific knowledge, especially rational and empirical disciplines, as spiritually meaningful when integrated with religious and humanistic sciences under the ontological unity of tawḥīd, seeking to produce scholars (ʿālim-rabbānī) who are intellectually integrated, morally anchored, and spiritually awakened. The analysis shows that Medresetü’z-Zehra is historically significant and remains a vital reference point for contemporary Islamic educational reform amid ongoing crises of identity, ethics, and epistemological fragmentation
