This article examines whether murābaḥah regulation and practice in Indonesia embody Islamic justice as a substantive ethical principle or remain confined to procedural sharia compliance. Existing studies on murābaḥah largely emphasize contractual validity, regulatory structure, and institutional compliance, but pay limited attention to justice as an ethical standard for evaluating how Islamic consumer finance operates in practice. Using a normative-conceptual method, this study analyzes primary legal and regulatory materials, including OJK regulations, statutory instruments, DSN–MUI fatwas, and internal supervisory guidelines, complemented by an interview conducted in November 2025 with an Assistant Manager at the OJK Regional Office in Cirebon. The analysis employs Sayyid Qutb’s framework of Islamic justice—mīzān, ḥurriyyah, and takāful ijtimāʿī—to assess the legal construction, regulatory objectives, and operational logic of murābaḥah within Indonesia’s Islamic financial system. The study finds that although murābaḥah has been regulated in a systematic and comprehensive manner to ensure legal certainty, prudential governance, and formal sharia compliance, such regulatory coherence does not automatically realize substantive Islamic justice. Market-oriented margin structures, debt-like operational features, and limited social orientation reveal a normative gap between procedural conformity and ethical justice. This article contributes to Islamic governance scholarship by offering a justice-centered evaluative framework for murābaḥah and by providing normative insights for strengthening Islamic consumer finance regulation beyond technical compliance toward a model that better integrates legal certainty, social justice, balanced risk allocation, and collective welfare.
This study examines the ambivalent reception of Islam Nusantara in Minangkabau, West Sumatra, where local Islamic practices associated with cultural accommodation remain socially accepted, while the label Islam Nusantara is strongly contested. The study is important because it addresses a paradox in Minangkabau religious life: practices such as maulid, badikia, grave pilgrimages, communal recitations, malamang, and post-death rituals are embedded in local Islamic traditions, yet become suspicious when explicitly associated with Islam Nusantara. Using a qualitative approach, this research draws on semi-structured interviews with 16 informants, including ulama, Nahdlatul Ulama leaders and activists, ninik mamak, and community members in Padang Pariaman and Pasaman Barat. The study also analyzes online news reports, institutional statements, and public discourse materials published between 2018 and 2022. Data were examined through thematic analysis using Jan Hajda’s theory of ambivalence. The findings show three main patterns: first, the coexistence of practice acceptance and label rejection; second, the role of ABS–SBK as a contested interpretive field rather than a fixed philosophy of Islam and adat; and third, the production of threat narratives through institutional authority, elite framing, digital circulation, and trusted informal networks. This study contributes to the literature on Islam Nusantara, local Islam, and religious authority by showing that resistance to a religious discourse may emerge not from the substance of practice, but from the stigma, authority, and symbolic burden attached to its label.
Poverty remains a major socioeconomic challenge in Indonesia despite the implementation of various government poverty alleviation programs. Contemporary poverty reduction policies generally emphasize economic and material aspects, while ethical, moral, and spiritual dimensions are often overlooked. This study aims to analyze poverty reduction policies in Indonesia from the perspective of Al-Ghazali’s socioeconomic thought. The research employs a qualitative approach using library research methods with a conceptual and normative analysis framework. Primary data were derived from classical works of Al-Ghazali, while secondary data were obtained from academic journals, government reports, and relevant literature on Islamic economics and public policy. The analysis evaluates Indonesian poverty reduction policies through Al-Ghazali’s key socioeconomic concepts, namely maslahah (public welfare), distributive justice, ethical governance, moral responsibility, and state responsibility in safeguarding social welfare. The findings indicate that Al-Ghazali emphasized the importance of social justice, equitable wealth distribution, moral governance, and state responsibility in ensuring public welfare. Programs such as social assistance schemes, village fund allocation, and labor empowerment initiatives demonstrate alignment with the principles of maslahah and distributive justice by improving access to basic needs and economic opportunities for vulnerable groups. However, the dimensions of ethical governance, moral responsibility, and value-based social development remain relatively weak, as poverty reduction policies continue to focus predominantly on material and economic indicators. This study argues that Al-Ghazali’s socioeconomic framework offers a more holistic approach to poverty alleviation by integrating economic development with ethical and social justice values. The study contributes to the discourse on Islamic public policy by providing an alternative framework for evaluating contemporary poverty reduction strategies in developing countries, particularly Indonesia.
This study aims to reconstruct the epistemological foundation of curriculum design through the tawhidic worldview based on the thought of Syed Muhammad Naquib al-Attas. The study is grounded in the argument that the crisis of contemporary education is not merely pedagogical but fundamentally epistemological, reflected in the dominance of secular and fragmented paradigms that separate knowledge from ethical, spiritual, and metaphysical foundations. Using a qualitative approach through a literature review method, this study analyzes primary and secondary sources related to tawhidic worldview, Islamic epistemology, curriculum theory, and contemporary discourses on knowledge integration. The analysis is conducted through conceptual and epistemological reconstruction to identify the foundational structure of knowledge within the tawhidic framework and its implications for curriculum development. The findings reveal that the tawhidic worldview offers an integrated epistemological system grounded in the unity of reality (tawhid), the integration of revelation (naql), reason (‘aql), and spiritual intuition (dhawq), as well as the centrality of adab as the ultimate aim of education. Based on these findings, the study proposes a Tawhidic Curriculum Model consisting of interconnected ontological, epistemological, and axiological dimensions that collectively shape curriculum structure, pedagogy, assessment, and educational outcomes. The model emphasizes vertical, horizontal, and transcendental integration to overcome the dichotomy between religious and modern sciences while fostering holistic human development (insan kamil). This study contributes theoretically by extending al-Attas’s concept of ta’dib into a more systematic and operational framework for curriculum reconstruction and contributes practically by offering a conceptual direction for developing integrative, value-oriented, and transformative Islamic education in contemporary contexts.
This study aims to formulate the concept of insân rabbânî as the primary goal of tarbiyah rabbâniyah through a thematic interpretation (tafsir mawdhû‘î) of Qur’anic verses related to al-rabbâniyyîn. Using a qualitative approach and content analysis, the study examines relevant verses, particularly Âli ‘Imrân 79 and 146 and Al-Mâ’idah 44 and 63, by synthesizing insights from classical and contemporary tafsir literature. The findings reveal that insân rabbânî refers to individuals who combine strong faith, deep religious knowledge, righteous conduct, noble character, and social responsibility through education, da‘wah, and community reform (ishlâh). The study further shows that the development of rabbâniyah is grounded in gradual (tadarruj) and continuous (istimrâr) engagement with divine revelation. In this framework, tarbiyah rabbâniyah represents a holistic educational approach integrating spiritual, intellectual, moral, and social dimensions through the complementary processes of ta’dîb, ta‘lîm, and tazkiyah. This study contributes a conceptual framework of insân rabbânî derived from thematic Qur’anic interpretation and highlights its relevance as an educational model for addressing contemporary moral and spiritual challenges.
This study examines the complex responses to the dissolution of Hizb ut-Tahrir Indonesia (HTI), a pro-Caliphate organization, by the Indonesian government in 2017. The primary objective is to comprehensively analyze the dynamics of these responses from activists, sympathizers, and the general public. Employing a qualitative descriptive-sociological methodology with a case study approach, this research collected data through a literature review, observation, interviews, and documentation in West Java, Banten, and Jakarta. The dissolution, initiated via Perppu No. 2 of 2017, triggered diverse reactions and polarized public opinion, reflecting a broader societal rejection of the Caliphate ideology. Importantly, the study found that HTI's movement did not cease but evolved. Post-dissolution strategies include leveraging social media for discourse and issue manipulation, infiltrating other socio-political organizations, and utilizing digital platforms for clandestine cadre regeneration, particularly among university students. This research provides a comprehensive understanding of HTI's post-dissolution dynamics, contributing significantly to the literature on social movements by demonstrating movement resilience and authoritarian learning—the organization's adaptation from a public, confrontational entity to a hidden, digitally-enabled movement in response to state repression. The findings have crucial implications for deradicalization policies and highlight the intricate socio-political responses to state action against ideological groups.
This article examines the practice of religious moderation in Kampung Sawah, Bekasi, an area known for its high level of religious diversity and longstanding traditions of harmonious interfaith relations. Although the concept of religious moderation was formally introduced by the Indonesian Ministry of Religious Affairs only in recent years, this study finds that the community of Kampung Sawah has long embodied similar values in their everyday social practices. Using a descriptive-analytical method, the research identifies that the four key indicators of religious moderation—national commitment, tolerance, non-violence, and appreciation of local culture—are strongly reflected in the attitudes and behaviors of the community. These moderate orientations have emerged through a long socio-cultural process, shaped by value transmission within families and sustained interactions within the broader community. A central mechanism in this formation is the community’s consistent emphasis on shared identity and collective harmony over religious or cultural differences. The findings demonstrate that religious moderation can evolve organically through historical experience, cultural continuity, and community-based social relations.
This research aims to analyze the da'wah politics of Hassan Hanafi, a contemporary thinker who seeks to bridge Islamic tradition with the challenges of modernity. This study examines how Hanafi uses da'wah as a means for social transformation, focusing on his main ideas and their relevance to the Indonesian context. The research methodology uses a content analysis approach to Hassan Hanafi's works, including his books and articles. The data were analyzed critically to identify key themes, arguments, and political implications of his da'wah. In addition, this study also considers the social and political context in which Hanafi developed his thinking. The results of the study indicate that Hanafi's political da'wah emphasizes the liberation of individuals from various forms of conquest, be it political, economic, or intellectual. Hanafi called on Muslims to actively participate in shaping their own society and destiny. He also upholds tolerance for differences of opinion and thought, avoids radical actions, emphasizes a dialogical approach, accommodates modern concepts that contain substantial positive effects, thinks rationally based on divine revelation guidelines, interprets texts written in the Koran and Hadith contextually, and uses independent reasoning. The conclusion is that Hassan Hanafi's political da'wah offers a vision of social transformation that is authentically Islamic and relevant to the contemporary world. His thinking can be a source of inspiration for Muslims in Indonesia and around the world who seek to overcome the challenges of modernity and promote social justice. This da'wah is in line with broader trends in contemporary Islamic thought that seek to address the challenges of modernity and promote social justice.
This study revisits the complex imperial identity of Ottoman Sultan Mehmed II (Muhammad al-Fatih), to challenge the conventional portrayal of his reign as exclusively Islamic. While modern Muslim communities in Indonesia and Turkiye celebrate him as an ideal Islamic hero, a closer reading of historical sources reveals a ruler whose legitimacy emerged from a deliberate synthesis of Islamic, Byzantine, and Persian traditions—an identity best described as Islamicate. Through a critical examination of Tursun Beg’s Tarih-i Ebü’l-Feth, this study demonstrates how Intellectuals strategically wove together sacred, political and aesthetic symbols to construct Mehmed II’s authority as a universal ruler rather than a merely Muslim conqueror. By unsettling the binary of Islamic versus Christian civilizations, this study situates Mehmet II within a broader, polycentric Islamicate world and highlights the continuing relevance of his hybrid legitimacy for rethinking pluralism and political identity in contemporary Muslim societies.
This study examines determinants and praxis of economic and social empowerment among Ethnics Muslim communities. It introduces the TENGKA model (Trust, Effort, Networking, Keeping, Active) as a culturally embedded framework for empowerment. Using an explanatory sequential mixed-methods design, the research identifies how physical capital, human capital, social capital, and the competence of empowerment actors shape empowerment outcomes. Empirical findings show that human capital, social capital, and actor competence significantly influence empowerment; local practices: aresan, sombhengan-bhelin, bhetonan, pesantren, madrasah, KOPWAN, lobenyu, posyandu, and PAMSIMAS, function as operational manifestations of social capital and Islamic-infused local wisdom. The paper advances the theoretical contribution by explicitly linking the TENGKA components to Islamic intellectual heritage (Qur'anic injunctions, Prophetic hadith, and classical and contemporary scholarship), and situates TENGKA alongside ACTORS and Ibn Khaldun’s ashabiyah to highlight complementarities and differences. We discuss transferability to other Muslim communities and propose practical implications for policy design and community-based interventions. The study contributes empirically and theoretically to scholarship on Islamic community empowerment and offers an operational model for culturally sensitive programs.
This study seeks to raise awareness about the definition of primary needs based on the ultimate purpose of human existence. The approach adopted in this research is humanistic-theocentric. Society has become deeply immersed in Maslow's theory of needs, particularly regarding primary needs, to the extent of neglecting the true priorities aligned with the purpose of human creation. Maslow's theory is critiqued for the inherent biases in the science it represents. Secularism is identified as the root problem, where modern science has overlooked a fundamental element of knowledge—God—and, consequently, the essence of human creation. People are preoccupied with fulfilling their needs solely for the purpose of meeting basic necessities. Ultimately, this study identifies a hierarchy of consumption where eating food and purchasing a house are not considered primary needs. Instead, the primary needs of humans are worship, sharing prosperity, and learning to know God (ma’rifatullah).
As contemporary instruments of Islamic finance, sovereign sukuk play a pivotal role in driving economic growth while advancing sustainable development. The sovereign sukuk initiative has opened new pathways for financing infrastructure, promoting social welfare, supporting environmental stewardship, and fostering impact investment aligned with the Sustainable Development Goals (SDGs). This study examines the utilization of sovereign sukuk as sustainable financing mechanisms in three leading Muslim-majority countries, namely Indonesia, the United Arab Emirates (UAE), and Morocco. Indonesia pioneered its first sovereign sukuk in 2008 and, a decade later, became the world’s first issuer of a green sovereign sukuk, signaling its leadership in Islamic sustainable finance. The UAE, which launched its inaugural sovereign sukuk in 2014, has recently expanded into the green sukuk market through several landmark issuances, despite being a relatively new participant in this segment. In contrast, Morocco—having entered its first decade of sukuk implementation—issued its debut sovereign sukuk in 2018 and plans to release its second in 2025, reflecting a more gradual trajectory. Drawing upon literature review and content analysis, this study provides a comparative exploration of the sovereign sukuk experiences of these three nations. It focuses on: (1) The experience of Indonesian sovereign sukuk; (2) The experience of the UAE sovereign sukuk; (3) The experience of the Moroccan sovereign sukuk; (4) Comparative analysis of the initial development, law, and regulations of the sovereign sukuk in financing or refinancing eligible green projects that contribute positively to environmental sustainability. The findings highlight how sovereign sukuk can serve as effective instruments for sustainable financing, bridging Islamic ethical principles with global environmental and social objectives.
Contemporary global politics is increasingly marked by rising geopolitical tensions, fragile institutions, deepening inequality, and declining trust in international systems. Traditional Western models of governance, rooted in sovereignty and liberal internationalism, often fall short in responding to these challenges. This paper rethinks the global order through Islamic political thought, offering insights toward a more inclusive and resilient future. Islamic concepts provide distinctive perspectives on order, justice, and collective responsibility that move beyond the nation-state. Tawhid emphasizes the unity of God and the interconnectedness of creation, grounding universal ethics and accountability. Khilafah/Istikhlaf frames humanity as stewards entrusted with protecting the earth and safeguarding future generations. Maslaha (public interest) and Maqasid al-Shari’ah (higher objectives of Islamic law) operate as flexible tools to promote welfare. Shura (consultative governance) strengthens dialogue and legitimacy across borders, while the Ummah (moral community) inspires transnational solidarity. At the heart of these principles, Adl (justice) remains the foundation of any fair and legitimate system. This study employs a qualitative approach based on secondary literature, drawing from classical texts and contemporary scholarship. Findings reveal that Islamic ideas reframe sovereignty as responsibility, root legitimacy in justice, and offer ethical tools to address structural weaknesses in global governance. Far from advocating theocracy, the paper highlights Islamic thought as a resource for building a pluralistic global order and strengthening dialogue across civilizations.
This article, Rethinking Moral Ambiguity in the Qur’an: A Descriptive–Interpretive Meta-Ethical Analysis, examines how the Qur’an constructs moral value and moral knowledge in ways that generate, rather than eliminate, ethical ambiguity. The study aims (1) to explore the ontological status of moral value in the Qur’an, (2) to analyse the epistemic relationship between reason and revelation in Qur’anic ethics, and (3) to conceptualise moral ambiguity as a hermeneutical resource for ethical deliberation. Methodologically, this research is library-based and employs a descriptive–interpretive reading of selected Qur’anic verses related to key ethical concepts such as khayr, birr, maʿrūf, ʿaql, and shukr, combined with an analytical–comparative dialogue with classical and contemporary Islamic ethical thought and meta-ethical debates on divine command theory and moral realism. The analysis shows, first, that the Qur’an affirms an objective and purposive moral order while simultaneously grounding it in divine will and teleology. Second, the Qur’an attributes a significant epistemic role to human reason and moral intuition, yet subjects them to continuous correction and guidance by revelation. Third, the Qur’an deliberately maintains moral tensions and antinomies, which function as an apparatus for moral transformation rather than a defect to be theologically resolved. The article, therefore, proposes a meta-ethical framework that understands Qur’anic moral ambiguity as intrinsic to scriptural ethics and argues that preserving rather than suppressing this ambiguity opens a productive space for contemporary Islamic ethical reasoning.
Indonesia, boasting the world's largest Muslim population, has witnessed a swift augmentation in its Muslim demographic. As of 2020, Muslims in Indonesia numbered 209 million, which surged to 219 million in 2021. Such an observation is alarming, especially given the Quran's centrality in Islamic teachings and the profound link between grasping its tenets and the capability to read and write its verses. This paper introduces an innovative application employing the Tamam method, optimized for enhancing Quranic literacy through the recognition of handwritten Arabic texts using Convolutional Neural Networks (CNN). Involving a cohort of 144 participants, who answered 65 questions, a dataset encompassing 3,842 data points was curated for testing and validation. Preliminary results showcased the model's evolution, with a notable rise in accuracy from 14.27% in the initial epoch to 88.87% in the 20th epoch. Despite such advancements, fluctuations in the validation data hinted at potential overfitting scenarios. This study demonstrates the feasibility of integrating the Tamam method with AI-based handwritten Arabic recognition as a supportive tool for Quranic writing practice. It paves the way for more resilient and adaptive Quranic educational tools, ensuring learners grasp the Holy Text in its true essence.
The non-violent protests in Syria against the government, before eventually being co-opted by armed forces, marked a unique resistance against the regime during that period. Jawdat Sa‘īd, a theorist, writer, and activist, inspired activists during this time by advocating for a theology of non-violence as the authentic foundation for Islamic life. The theological basis was drawn from a specific interpretation of the Quran. Sa‘īd's understanding of the Quranic revelation was analysed using the approach formulated by Shahab Ahmed, demonstrating its validity in comprehending Islamic thought deeply. The research problem addressed the non-violent characteristics of the Syrian protests, while the research goal aimed to unveil the critical role of Sa‘īd's interpretation of the Quran in shaping this movement. Through methods involving text analysis and Sa‘īd's understanding of specific verses, the research findings highlighted the impact of Sa‘īd's non-violent theology on activists and the foundation for peaceful resistance. The research conclusion emphasised the importance of contextual understanding of the Quran and a non-violent perspective in shaping social movements. This study contributes to a better understanding of contemporary Islamic thought and strategies for resistance that can be adopted in similar contexts.
The story of Abraham's sacrifice holds significant place in Islam, and what Muslims believe about Ishmael as the intended sacrifice is not the only belief in the Muslim tradition. This paper examines the historical transformation of Abraham’s sacrifice narratives in Muslim commentaries (tafsīrs), with a focus on revealing how, when, why, and at whose hands this transformation occurred. Employing the theory of tafsir as a genealogical tradition of Walid A. Saleh and adopting a socio-historical approach, this paper investigates the evolution of the interpretation of the story of dzabīh from Isaac to Ismael and the factors contributing to this evolution. The analysis reveals that in the first four centuries of Islam, Muslim interpretations and attitudes regarding the story of dzabīh were the complete opposite of what is common today. Muslim commentators, such as al-Suddī, Ibn Juraij, Muqatil ibn Sulaiman, al-Thabarī, and al-Samarqandī, firmly believed that Isaac is dzabīh. However, Ibn Athiyyah and al-Baghawī, the commentators of the sixth century hijri, showed different responses towards this story, neutral and favoring Ismael as dzabīh. Additionally, in the eighth century Hijri, Ishmael as dzabīh gained orthodoxy and popularity, as demonstrated by Ibn Taimiyyah and Ibn Kathir. They condemned the pro-Isaac as heretical interpretation and rejected it. Even though they disagree with the proIsaac commentators, they still quoted the narrations and opinions of previous commentators by providing counter-arguments, and this is what is called tafsir as a genealogical tradition. Furthermore, power dynamics and the socio-political setting of the eighth century may have had an impact on this change in the story of dzabīh. This evolution highlights the dynamic nature of Islamic interpretation, where interpretation is not necessarily static but evolves over time, shaped by historical contingencies and socio-political dynamics. This historical reevaluation illuminates the complexity of Islamic intellectual history and the fluidity of religious interpretation in the Muslim tradition.
Global Citizenship, rooted in the understanding and upholding human values, originated in the Western world and expanded into the Third World alongside globalization in various domains. Adopting a descriptive perspective, this research aims to comprehend and analyze Abdullah Ahmed An Naim's perspective on global citizenship. Utilizing a literature study at the philosophical level with a phenomenological approach method, this research explores the relationship between An Naim's thoughts and the concept of global citizenship, drawing from data sources in the form of books and journals. The data collection involves analyzing to synthesize existing sources. The study's findings reveal that according to Abdullah Ahmed An Naim, the concept of global citizenship involves reorienting the understanding of Sharia to respect the human rights of every citizen better. The expectation is that this research will contribute to formulating a new interpretation of the Islamic concept of global citizenship, emphasizing equality, peace without discrimination, and utmost respect for all citizens. In summary, this research provides insights into An Naim's perspective on global citizenship, shedding light on its implications for the Islamic framework and its potential contribution to fostering a more inclusive and egalitarian society.
In contemporary times, the increasing susceptibility to psychological disorders has prompted researchers to explore diverse approaches, encompassing both pharmacological and non-pharmacological interventions. A notable trend among scholars involves investigating the efficacy of religious therapy, particularly the recitation of the Holy Quran, as a means to address these health issues. This review systematically assesses studies examining the impact of Holy Quran recitation on cardiac and mental performance, as well as psychological disorders such as anxiety, stress, depression, and labor pain. The cultural significance of the Holy Quran in Muslim societies underscores the relevance of this intervention. Through a systematic evaluation of relevant studies, a positive impact of Holy Quran recitation emerges, demonstrating improvements in cardiac and mental performance, as well as the alleviation of anxiety, stress, depression, and labor pain. Across all studies, statistically significant differences were noted between groups employing Holy Quran recitation therapy and those utilizing alternative interventions, supporting its confident use as a non-pharmacological remedy for health problems. While the positive effects are evident, implementation requires a robust methodology, emphasizing the need to delineate specific surahs for different diseases. This review contributes to the growing evidence supporting Holy Quran recitation therapy as a viable non-pharmacological intervention, highlighting the importance of future research to optimize its therapeutic application.
Pedophilia is categorized as a mental problem caused by sexual orientation towards children. Therefore, Muslims need to be more vigilant and prepared for various social issues plaguing the world. At the same time, parents need to realize they have a big enough responsibility to ensure that children are not trapped or even victims of pedophile heinous acts. In this regard, this article analyzes several verses of the Quran, such as alTaḥrīm [66] verse 6 on role of parents, and Luqmān [31] verse 13 and Ṭaha [20] verse 132 regarding education of faith and wordship, and al-Isrā’ [17] verse 32 and al-Nūr [24] verse 30 about avoid adultery. These verses explicitly command Muslims to guard themselves and their families from the vices of pedophilia. Using a qualitative method, this study found the Quranic wises that sexual misconduct against minors such as pedophilia is an illegal and grave sin analogized through the premise of adultery, incest, and homosexuality. Therefore, every parent must fight hard to get stuck, let alone protect the perpetrators of this inverse disease. Parental awareness of the Quranic advice shared in this article is a gauge of the level of success against pedophilia.
