MISYKAT Jurnal Ilmu-ilmu Al-Quran Hadist Syari ah dan Tarbiyah

Analisis Al-Wujūh Wa An-Nazā’ir Terhadap Lafaz-Lafaz Penciptaan Dalam Tafsir Al-Kasysyāf

Muhammad Rifqi Al Najib — 2026-06-30

This study examines three Qur’anic terms of creation — khalaqa, fatara, and bada‘a — through the al-wujūh wa an-nazā’ir approach to explore their semantic variations and theological depth. The analysis reveals that khalaqa emphasizes measured and gradual creation, fatara highlights the beginning of existence, and bada‘a signifies creation without any prior example. Together, these terms illustrate Allah’s perfection and oneness as al-Khāliq, al-Fātir, and al-Badī‘. The findings affirm that the Qur’an’s lexical choices are not linguistic coincidences but deliberate expressions of divine wisdom and rhetoric. This research provides a foundation for future studies on other Qur’anic creation terms such as sana‘a and ja‘ala from both semantic and Islamic cosmological perspectives.

MEMBANGUN PARADIGMA TAFSIR PREVENTIF DALAM STUDI ALQURAN KONTEMPORER

Ade Naelul Huda — 2026-06-30

This study aims to construct a preventive tafsir paradigm in contemporary Qur’anic studies through an analysis of Qur’anic concepts oriented toward wiqāyah (protection and prevention). The study is motivated by the increasing complexity of contemporary social problems, such as sexual violence, moral degradation, bullying, family crises, corruption, social disintegration, and natural resource exploitation, which require approaches that are not only curative but also preventive. This research employs a qualitative library-based methodology using a thematic interpretation (tafsīr mawdū‘ī) approach. Primary data are derived from the Qur’an, while secondary sources include classical and contemporary tafsir works, literature on maqāṣid al-sharī‘ah, usūl al-fiqh, and previous studies related to preventive concepts in Islam. Data were analyzed through the identification, categorization, and synthesis of Qur’anic verses containing orientations of protection and prevention. The findings reveal that the preventive tafsir paradigm in the Qur’an is constructed through five principal concepts. First, at-taqwā, which refers to avoiding corruption from within oneself (self-avoidance). Second, lā taqrabū, which signifies avoiding pathways that lead to harm (avoidance of pathways). Third, al-ijtināb, which emphasizes avoiding sources of corruption (avoidance of harmful sources). Fourth, al-iṣlāḥ, which aims at preventing the spread and escalation of social harm (avoidance of social deterioration). Fifth, an-nahy ‘an al-munkar, which functions as the collective avoidance of social evil (collective avoidance of social evil). These five concepts form an interconnected system of protection designed to safeguard religion, life, intellect, morality, family, and social order. The study concludes that the Qur’an not only provides solutions to existing social problems but also establishes a comprehensive anticipatory and preventive system of protection. Theoretically, this research offers a new conceptual framework in the form of a preventive tafsir paradigm as a complement to existing approaches in contemporary Qur’anic studies, including social tafsir, maqāṣidī tafsir, and contextual tafsir.

AL-QUR’AN DAN MODERASI BERAGAMA PERSPEKTIF AHMAD NURCHOLISH TENTANG PERNIKAHAN BEDA AGAMA

M. Imam Syafi’i — 2026-06-30

The interfaith marriage is one of the most controversial issues in religious and legal discourse in Indonesia. Various perspectives have emerged—ranging from strict rejection based on normative religious texts to permissibility on the basis of human rights and religious pluralism, as advocated by Ahmad Nurcholish. In the context of a pluralistic society: Indonesia, religious moderation is a highly suitable approach to avoid falling into extreme ideological positions. This research uses a qualitative methodology with a religious moderation approach. The methods of analysis employed in this thesis include content analysis and comparative analysis. The collected data are critically examined and filtered. As a result that synergy between religion and the state leads to the prohibition of interfaith marriage. This is because it contradicts the primary purpose of marriage in Islam, which is to form a family characterized by sakinah, mawaddah, and rahmah (tranquility, love, and compassion). Interfaith marriage carries a fundamental flaw in terms of religious belief, including the belief system of the Ahl al-Kitāb, which is often used as the basis for its legitimacy. In reality, the majority of Qur’anic exegetes (mufassirīn)—both classical and contemporary—prohibit such marriages.

RETAIL GREEN SUKUK: DSN MUI FATWA AND MAQASHID SHARIA REVIEW

Risyda Nurul Qolbi — 2026-06-30

Indonesia has significant potential to develop Retail Green Sukuk, especially in addressing climate change issues towards a green and sustainable economy. This research aims to analyze the practice, sharia compliance based on DSN-MUI Fatwa No: 137/DSN-MUI/IX/2020 on Sukuk, and maqāṣid asy-Syarī’ah review of the issuance, use of proceeds, and payment of yields (coupons) for Retail Green Sukuk, with a case study on Sukuk Tabungan Series. The research method used is field research with a qualitative case study approach, utilizing an empirical normative and maqāṣid asy-Syarī’ah (kulliyat as-Sitt) perspective. Qualitative data sources include in-depth interviews with DSN-MUI, document studies on the issuance of Sukuk Tabungan Series, and other supporting data such as regulations, fatwas, literature, and other sources related to green sukuk and maqāṣid asy-Sharī’ah issues, which are then analyzed using inductive analysis techniques. This study finds that the practice of Retail Green Sukuk Sukuk Tabungan Series complies with the DSN-MUI Fatwa No: 137/DSN-MUI/IX/2020 concerning Sukuk. However, sharia compliance in its operations needs to be enhanced and explored further so that the practice of Retail Green Sukuk in Indonesia, particularly Sukuk Tabungan Series, can be carried out completely in accordance with sharia principles. The idea of 'umum al-balwa’ can be used in conjunction with the fiqh principle مَا لَا يُدْرَكُ كُلُّهُ لَا يُتْرَكُ كُلُّهُ. The process of issuance, use of proceeds, and payment of yields (coupons) for Retail Green Sukuk Sukuk Tabungan Series not only fulfills the objectives of maqāṣid asy-Syarī’ah (hifẓ ad-Dīn, hifẓ an-Nafs, hifẓ al-‘Aql, hifẓ an-Nasl, hifẓ al-Māl, and hifẓ al-Bīah), but also contributes to the sustainable economy and the welfare of society.

BATASAN KETAATAN SANTRI PADA GURU DALAM TAFSIR Q.S. AL-KAHFI AYAT 60-82: RESPONS TERHADAP ISU FEODALISME DI PESANTREN

Isna Zakia Harisa — 2026-06-30

Pesantren education emphasizes obedience and khidmah to teachers as essential for attaining knowledge's blessings, yet this concept is often criticized for its potential for feudalism and exploitation. This study aims to formulate normative boundaries for student obedience to align with Islamic morals and prevent unethical power dynamics. Using a qualitative library research method, it focuses on the analysis of Q.S. Al-Kahfi verses 60-82. Data were analyzed through thematic methods (maudhui), referencing authoritative interpretations and classical turāts on teacher-student ethics. The results indicate that obedience in pesantren should be ta’ah masyrū‘ah (prescribed obedience), which is compliance aligned with virtuous values. Obedience becomes prohibited (ta’ah mamnū‘ah) if instructions contradict Divine law or violate human rights, as illustrated by Prophet Musa's critical interruptions of Prophet Khidir's actions. The study concludes that ideal obedience is not blind compliance but an ethical commitment that maintains students' critical thinking and moral integrity. Reconstructing khidmah based on justice is vital to eradicating the impression of feudalism and humanizing students within educational institutions.

TAFSIR QS. AN-NAṢR PERSPEKTIF TAFSIR MAFĀTĪḤ AL-GHAIB DAN RELEVANSINYA DENGAN PROBLEMATIKA KONTEMPORER

Shafa — 2026-06-30

This study was motivated by the phenomenon of modern life which tends to reduce the meaning of success into material aspects such as wealth, popularity, and outward achievements. The research problem addressed how QS. An-Naṣr was interpreted in the perspective of Mafātīḥ al-Ghaib by Fakhruddin al-Razi and its relevance to contemporary issues. This study aimed to analyze the concept of success in QS. An-Naṣr and to relate it to modern social phenomena. The method used was qualitative library research with descriptive-analytical and contextual approaches. The findings showed that, according to al-Razi, success was not merely understood as external victory, but as a divine gift that must be responded to through tasbih, praise, and repentance. This perspective also served as a critique of materialistic paradigms that neglect spiritual dimensions. Furthermore, QS. An-Naṣr was found to be relevant to contemporary phenomena such as flexing culture, Fear of Missing Out (FOMO), and the crisis of meaning after success. In conclusion, success in the Qur’anic perspective was not a moment of euphoria, but a point of spiritual reflection that required awareness, humility, and moral responsibility.

The Law of Buying and Selling Cats: An Islamic Business Study Between Hadith Prohibitions and Modern Pet Needs

Ach Alfan Irhamsyah — 2026-06-30

This study aims to analyze the law of buying and selling cats from an Islamic business perspective, especially dissecting the contradictions between the prohibitions of hadith (HR. Muslim et al.) and modern pet needs that are beneficial to people's mental health. The qualitative approach was used with purposive and snowball sampling methods, including in-depth interviews with the owners of the Pamekasan Trust Cat Adoption, direct observation of cat lovers in Pamekasan, a survey of 50 respondents, and a literature analysis from sources such as Google Scholar and Mendeley to strengthen the argument of fiqh muamalah. The results showed that the majority of respondents (25 people) supported buying and selling domesticated cats because of practical benefits such as stress reduction and companionship, followed by a tolerant attitude (15 people), while a minority (10 people) adhered to the prohibition of hadith; Anglo-Saxon and Persian cats were confirmed by a number of scholars of the four schools because they were sacred, docile, and harm-free, in contrast to wild cats which were contextually prohibited. So as to affirm the adaptation of sharia to contemporary benefits for sustainable halal transactions.