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.
