This article explores the interpretation of Surah al-Mumtaḥanah verses 8–9 and its relevance to the Indonesian Ulama Council’s (MUI) Fatwa No. 83 of 2023, within the context of Israel’s ongoing annexation and aggression against Palestine. The significance of this study lies in the close thematic connection between these Qur’anic verses and the current plight of Palestinians—despite the verses not being explicitly cited in the fatwa. Employing a qualitative library research method, this article combines thematic tafsir with Alfred Schutz’s phenomenological framework to examine the meanings and implications of the verses. The analysis reveals that the verses instruct Muslims not to extend fairness or form alliances with those who expel them from their land. When contextualized within the Israeli-Palestinian conflict, the verses imply that Muslims should avoid conciliatory relations with Israel. Phenomenologically, the "because motive" behind the interpretation is Israel’s continued aggression, while the "in-order-to motive" is to support the cessation of violence and the attainment of Palestinian independence. These findings highlight the ethical and political dimensions of scriptural interpretation in response to contemporary geopolitical crises.

This paper aims to re-reading Berkeley and reposition his philosophy of knowledge between the claims of adherents of idealism or immaterialism that so far have been labeled by interpreters. In other words, the label as an adherent of idealism or immaterialism is not a position stated by Berkeley himself, but the result of interpreters reading the consequences of Berkeley's philosophy of knowledge. Those who called Berkeley an idealist included: Georges Dickers, Robert G. Meyers and Robert J. Fogelin. His assumption, citing Dickers, branded Berkeley as an idealist because of Berkeley's view that there are only ideas and thoughts rather than physical objects. Meanwhile, those who label Berkeley as adherents of immaterialism include: I.C. Tipton, David Berman. His assumption cites Berman that Berkeley's labeling of immaterialism is hypothetical and a consequence of his philosophical views. This study uses a descriptive method, where relevant texts are collected first as research objects, which the writer then describes as variables. The status variable itself has no influence or relationship or correlation with other variables. The findings of this study are that both interpreting Berkeley as immaterialist and idealist are related to Berkeley's rejection of religious skepticism. In addition, labeling as an immaterialist or idealist comes from the interpretation of Berkeley's schoolar on the consequences of Berkeley's rejection of physical objects that are independent of the subject's mind.

This study aims to analyze and find a concept of remembrance of Sufism as a method of spiritual, moral, and social education for postmodern society. The research method used is a literature review which examines various literatures, articles, books, and documentation that support the topic of study. The results of the study show that remembrance of Sufism as an alternative to purify the soul and educate the heart to be cleaner so that it will have an impact on personality and social. The process to get there must go through the stages of takhallī, taḥallī, and tajallī. Then, remembrance of Sufism to be a method of education for spiritual, moral and social aspects must be carried out in the right way, which must be solemn, persistent, repeated, understand the meaning and be presented in the heart. Internalization of Sufism remembrance is important to harmonize spiritual, moral and mu'amalah aspects so that the practice of Sufism does not only strengthen one aspect, but several aspects that make him a moderate, balanced and in accordance with the dictates of Islam itself.

Although there are some incoming ethnicities in Borneo such as Malays, Chinese, Buginese, Javanese and Madurese, only with Madurese that the indigenous Dayaks conflicted with, despite being in the same faith that is Islam. This paper discusses ethnic conflict that occurred in Sambas District, West Borneo in 1999 between the indigenous Dayaks and the immigrant Madurese. Using Schmidt and Schroder’s (2001) framework of violent acts and social ramifications, this article looks into contributing factors of this conflict and how these factors interrelated. The study finds that Sambas outbreak was driven by an external factor such as central government’s transmigration policy that impacted on Dayak traditional lands and forests and economic deprivation. Additionally, there was also accumulating historical clash between Dayaks and Madurese, fueling the hatred toward the transmigrating group. An important finding to note is that Dayak Muslims and Malays also shared religious belief as do Dayak Muslims and Madurese, but they did not conflict with each other. This study suggests that ethnicity needs to be considered when dealing with conflicts in local areas, and state government should take into account the local political and economic constellation before enforcing transmigration policy.

This paper discusses multiculturalism as a crucial concept to counter extremism. The perspective used is the Islamic perspective, with the thesis that diversity is a necessity of God, so that Islam, through the Qur’an, guides human beings regarding ways of living with multicultural principles. At the same time, while some circles want a monocultural order, which is manifested by the proliferation of extremism in the name of Islam, it is as if in the Qur’an there are two contradictory teachings about plurality and how to respond to it. Based on the studies that have been carried out, this paper finds that multiculturalism is a moral-ideal of the Qur'an, while extremism is an ideological doctrine based on the interpretation of the Qur'an itself. Thus, deep multiculturalism can become a counter-narrative of extremism.

This study focuses on the discussion of students' progressive thinking towards traditions that are claimed to be misogynistic. The purpose of this study was to determine the extent to which students understand and accept the hadiths that are claimed to be misogynistic. The object or sample of this research is the student of Hadith Science Study Program, Faculty of Ushuluddin UIN Syarif Hidayatullah Jakarta. This research is a type of quantitative research using experimental research. In this study, in addition to data obtained through field research, data were also obtained through library research. The time of the research was carried out from January to September 2020 starting from preparation, observation, research, and collecting the data needed in this study. Based on the results of this study, it was found that the level of literacy or understanding and acceptance of students of the UIN Jakarta Hadith Science Study Program towards misogyny traditions was still relatively poor. This is based on the answers given by respondents who still choose gender-biased answers.

Artikel ini mencoba mengungkap konsep al-'adl dari sisi pandang al-Qur'an dengan pendekatan tafsir tematik. Al-Qur'an cukup banyak mengungkap tema keadilan ini dalam berbagai ayat dan surat dengan versi yang beragam. Untuk memahami tema keadilan yang dibawa oleh al-Qur'an, maka dalam tulisan ini akan dibahas mengenai makna al-'adl, perlunya menegakkan keadilan dalam kehidupan, himbauan al-Qur'an terhadap keadilan, dan bidang-bidang keadilan.

Artikel ini akan mengungkapkan dinamika yang terjadi pada dunia tasawuf dan tarekat di Indonesia pada abad ke-19. Oleh Clifford Geertz, abad ke-19 ini disebut sebaga abad universalisasi Islam di Indonesia. Fenomena yang tampak menonjol pada abad ini adalah maraknya berbagai pergolakan pada hampir seluruh lapisan sosial untuk menentang penetrasi kolonial Belanda; dan pada satu seginya, pergolakan-pergolakan tersebut mengindikasikan adanya kebangkitan agama Islam.