This study examines the functional reception of the tradition of routine Qur’an recitation carried out by the Jam’iyyah Hifdzil Qur’an (JHQ) community at UIN (State Islamic University of) KH. Abdurahman Wahid Pekalongan. The method used is qualitative with a sociological phenomenological approach, because this paper examines social reality as a product of intersubjectivity and how people construct meaning in their daily lives. The results of the study indicate that the routine of simaan (Qur’an recitation) functions as a means of dhikr, a medium for maintaining memorization, relieving boredom, as well as a place to strengthen brotherhood and build Qur’anic relationships. This tradition is also considered capable of creating a superior and adaptive Qur’anic generation amid the challenges of the digital era. Thus, the JHQ community plays a significant role in fostering student character based on Islamic educational principles such as monotheism, morality, knowledge, justice, and spirituality. This study contributes to the development of contemporary Living Qur’an studies in the campus environment by highlighting the practice of functional reception as a form of actualization of Qur’anic values in the academic community.

This article illustrates the subtle relationship between philosophy as a culture and practice and its timelessness relationship with the Quran as per the Islamic faith. Since the notion of the Quran itself is inseparable from Prophet Muhammad, we propose, that in the world of philosophy, either correct or incorrect, Prophet Muhammad is the “philosopher-king” whom the philosophers, from ancient Greece to modern days, were and are seeking; whether or not they were aware of this reality. Generally in contemporary Muslim experience, philosophy is taken as a subject separate from the Quran. They have disregarded that the source of philosophy, minus the doctrines, is wisdom, and such wisdom, theoretically, could not be separated from the Quran constituting the source of wisdom itself. In this article, we articulate how (i) pre-Islamic Arabia was exposed to different ideas including Hellenistic ones, and how all these human experiences prepare humans to accept the coming of the Last Prophet constituting the Walking Quran. Following the Prophet, his heirs, the scholars of Islam who are the Saints, walk among us; and (ii) studying philosophy helps us recognize them, as they are the wisest amongst us who understood contemporary challenges and provided the intellectual and spiritual leadership for the ‘ummah. If we successfully articulate these two points, we will see that studying philosophy is part of the Quranic spirit. Therefore, we are courageous enough to say that the philosophy world, including its anti-theistic aspects, is not separated from the reality of the Quran (i.e. the Quran recognizes them, and deny them). The qualitative method used in this article started with the proposition that the purpose of studying philosophy is to recognize the “philosopher king” – a proposition we found to be unique. We found the proposition fits the pattern of philosophy development in world history, and we found its pinnacle answer in Prophet Muhammad. This method contributes to the science of qualitative analysis related to the importance of abstract reasoning with empirical facts to formulate a new understanding or narrative. In contemporary Quranic studies, this paper is a reminder that the Quran is not a separate (physical) document from the spiritual realities of every individual, regardless they were Muslims or not,. Therefore, it must not be viewed as merely an external manual to the Muslims, as if, it must be subjected to scrutiny in the interpretations, implying that Quran has to be flexible in order to be timeless. The Quran is the statement of our reality. It is not flexible as determined by factors in time and space. Its timelessness is proven in itself by being not contradictory to human reason, regardless in what society and period they are in. Our proposal is an improvement in the current understanding of “Living Quran” as accepted by contemporary academics.

The exegetical approaches that Muhammad Abduh and Fazlur Rahman used to study the Qur’ān are this study’s main focus of discussion. The research is essential to enrich the literature of contemporary Islamic studies by contesting the two scholars’ interpretation approaches. This article will answer whether the contextualized interpretation model is still relevant today by comparing and contrasting Abduh and Rahman’s respective interpretive approaches and providing examples of the verses mentioned. Hence, this study is qualitative-library research, whereas data processing relies on content analysis and comparative methods. Nevertheless, reading Abduh and Rahman’s ideas within contemporary situations is still necessary because of its rational-contextual interpretation, which is compatible with modern society and needs.

The main objective of this study is to reveal the deep meaning of polygamous verses by using the theoretical approach of Nasr Hamid Abu Zayd's text study. As a critical Islamic thinker, Nasr produced many controversial views with classical thinkers, including interpreting the quranic polygamy verse. Nasr views the meaning of polygamy in quranic verse in its historical context as a limitation of the human relationship between men and women in the tradition of pre-Islamic Arabia. This initial meaning of that verse has a historical character and is only a starting point for understanding that verse. It is not the main message of the Qur'an. Nasr views the meaning of the quranic polygamy verse in the whole context of the Qur'an. The text's comprehensive context produces the original and significant meanings (magza). Then it also reveals the hidden dimension of meaning (al maskut 'anhu), namely the monogamy principle. By revealing this hidden meaning, it can counteract the pragmatic polygamists' statements, which are currently conducted on the pretext of religion.

This study aims to reveal the sufism of al-Muhasibi and al-Ghazali in the autobiography of al-Washaya and al-Munqidz min al-Dhalal book and the autobiography intertextuality of al-Washaya and al- Munqidz min al-Dhalal? The primary source used is the book of al-Washayaby al-Muhasibi and al- Munqidz min al-Dhalal by al-Ghazali. The Sufism science based on al-Muhasibi and al-Ghazali is the scientific culmination of various epistemologies whose validity can be accounted for. Both of them consider that sufism can satisfy their intellectual and spiritual thirst. The intertextual relationship between those two Sufism books can be seen in those two authors' cultural backgrounds. Their intertextual relations are also found in themes, plots, characterizations, and language styles.

Environmental ethics is a knowledge of ethics that is based on an ethical approach and used to respond to various environmental crises caused by human behavior. This article refers to verses of the Quran and hadiths as the basis of spiritual and environmental ethics values ​​on human interaction with the environment. It elaborates on verses and prophetic traditions that are relevant for obtaining full inspiration of concepts through interpretations and thematic hadiths. It is achieved by reading the full text withoutseparating the context, after identifying the verses of the Quran and hadiths explored based on the context. The religion established by the Whites’ has been accused as one of the causes of environmental damage. However, despite igniting the reaction of religious refusal, it also encourages the reflection on critical theology and methods of reading sacred texts. In principle, Islam teaches environmental ethics integrated into the concepts of tawhîd, khilâfah, amanah, and akhîrah based on Quran and hadith.

Philanthropic hadiths are very interesting for contextual understanding in order to respond to social problems that occur in the community such as poverty and health problems which unwittingly increase day to day. This paper aimed to present philanthropic traditions about PKU Muhammadiyah hospital. The method used by researcher was analytical descriptive by using the method of socio-historical approach and Max Weber's social theory framework. The findings in this study were: First, philanthropic traditions of the hospital was delivered by the Prophet from the Companions of the Prophet around one hadith assisted by other hadiths. Second, contextualization of hadith understanding resulted in the formulation of its name; previously named Polyclinic. ​​Muhammad Sudja considered that Muhammadiyah has not had a hospital which handled needy people. Third, the roles of the PKU Muhammadiyah hospital are very large in the terms of public health services such as medical treatment, social services and in handling disasters. Fourth, the philanthropic movement conducted by the hospital are based on religious doctrines originating from Quran and al-Sunnah al-Maqbūlah so that it can realize the noble ideals of the Indonesians, namely the true Islamic community; the main, justice, safe and prosperous society, and hence blessed by Allah SWT.

This paper discusses the meaning of ‘Usr and Yusr on QS. Al-Insyirah: 5-6. To understand the meaning of a word or structure of Quranic verses is highly complex. Thus, understanding semantically becomes an alternative, that is to reveal the synchronous and diachronic meanings. This study explains two conclusions. Firstly, the basic meaning is a meaning that is absolutely attached to the intended word, without being able to be changed by anyone as long as there is an agreement between the speakers. In obtaining the basic meaning of the word 'usr there are several meanings, among others: oppression, distress, being poor and so on. While the word yusr has the meaning das` ar as follows: easy, gentle, and so on. While the relational meaning is the meaning will change according to the elements that accompany it. The word 'usr there is a new meaning of meaning when juxtaposed with other words, as follows: oppressive, blackmail, precarious, and so on. While the relational meaning of the word yusr has several meanings: left wing troops, available, giving birth easily. Second, synchronicity is research by focusing on one particular period, whereas diachronic is research by considering the development of language from one time to another, both before and after. Then in the meaning of the Qur'an simplified into three parts: Pre-Qur'anic, Qur'anic and third post-Qur'anic.

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