This article challenges the legal-theological logic underpinning the Indonesian Constitutional Court (Mahkamah Konstitusi or MK) Decision No. 140/PUU-VII/2009, which upheld the Blasphemy Law on the grounds of maintaining "public order" and "religious purity" (ḥifẓ al-dīn). While existing scholarship predominantly critiques this decision through secular human rights frameworks, this study employs a hermeneutic dialectic method to confront the Court’s reasoning with an internal Islamic counter-narrative: the Aḥmadiyyah exegesis (tafsīr) of Qurʾān 2:256. The analysis reveals a fundamental epistemological divergence. The MK operates on a paradigm of "doctrinal fragility," assuming that religious truth requires coercive state protection to survive deviations. Conversely, the minority exegesis posits that because Truth (al-rushd) is ontologically distinct from Error (al-ghayy), coercion is logically redundant and theologically invalid. Empirical evidence from the Cikeusik and Sintang incidents further demonstrates that the state’s restrictive approach to ḥifẓ al-dīn creates a "feedback loop" of structural violence, where the legal designation of deviance legitimizes vigilante aggression, thereby violating ḥifẓ al-nafs (protection of life). By deconstructing the classical doctrine of abrogation (naskh) and redefining fitnah (disorder) as persecution rather than difference, this article argues for a systemic reconstruction of Maqāṣid al-Sharīʿah. It concludes that genuine public order in a pluralist state cannot be achieved through the policing of orthodoxy, but only through the recognition of conscience (ḥurriyyat al-iʿtiqād) as a prerequisite for social peace.
The increasing polarization and destructive khilafiyah debates in the digital space demand a more substantive reconstruction of the ethics of religious discourse. This study analyzes Al-Ghazali's critique of jidal and mira' in Ihya Ulum al-Din and formulates a model for managing differences based on Maqasid al-Shari'ah. Using a qualitative approach of literature study and narrative review, content analysis is applied to Al-Ghazali's text and contemporary maqasid literature of the last five years. The results show that destructive debates are rooted in spiritual pathologies such as riya (riya) and self-dominance, which contradict the objectives of sharia (Islamic law) to safeguard religion (hifz al-din) and the soul (hifz al-nafs). The synthesis produces a "Systemic Moral" model that emphasizes tazkiyah as an internal prerequisite and public welfare as an external parameter. This study integrates personal Sufism and public law, and emphasizes the importance of transformative digital etiquette for social cohesion and harmony among the people.
Generative artificial intelligence (generative AI) places students of Islamic Religious Education before a source of religious knowledge that carries no chain of transmission. Existing scholarship addresses digital religious authority without entering the classroom, and technology in learning without questioning the knowledge's validity. This study reconstructs sanad and talaqqī into criteria of epistemic authority, tests generative artificial intelligence against them, and draws out the implications for Islamic Religious Education. Methodologically, this conceptual and philosophical-hermeneutic study draws on classical texts of hadith transmission, technological documents, and recent literature drawn from the Scopus database. Directed content analysis yields four criteria: continuity (ittiṣāl), moral integrity (ʿadālah), accuracy of transmission (ḍabṭ), and formation (takwīn). Generative artificial intelligence satisfies only accuracy, and only partially. Crucially, three failures are structural and one is contingent. This distinction requires task sorting and reasserting the teacher's standing, not blanket prohibition.
This study examines post-divorce child support in Indonesian Islamic law and positive law, focusing on the legal basis for confiscating ex-husbands’ assets and proposing a maqāṣid-based enforcement model. Using a normative-juridical method with statutory, conceptual, and case approaches, the study analyzes laws, court decisions, and fiqh literature through the maqāṣid framework. Findings show that although both systems obligate fathers to provide support, enforcement remains weak, with many decisions unexecuted, reflecting a lack of operational norms and resulting in structural injustice. From a maqāṣid perspective, asset confiscation is a legitimate and necessary instrument aligned with the protection of offspring (ḥifẓ al-nasl) and property (ḥifẓ al-māl). The study underscores the need to transform Islamic family law toward an operational, enforcement-oriented approach and recommends strengthening legislation and proactive judicial practices to ensure effective fulfillment of children’s rights.
Conventional chemical synthesis of silver nanoparticles (AgNPs) can generate hazardous waste, encouraging the development of greener alternatives such as green synthesis using natural materials. This study analyzes the formation and characteristics of AgNPs from soursop leaf extract (Annona muricata L.) which function as reducing and stabilizing agents. Secondary metabolites in soursop leaves include tannins, flavonoids, saponins, and alkaloids, which contribute to the reduction of silver ions. The research involved ethanol maceration extraction, phytochemical screening, nanoparticles synthesis using an extract to AgNO₃ ratio of 1:20 at 600C for 1–2 hours, and characterization by UV–Vis and FTIR spectroscopy. A color change to dark brown confirmed nanoparticle formation. UV–Vis analysis showed an SPR peak around 390 nm, indicating small and stable particles. The functional groups in the FTIR results indicate involvement in reduction and stabilization. Overall, green synthesis using soursop leaf extract was successful and shows promise for biomedical applications.
