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All Journal ALSYS : Jurnal Keislaman dan Ilmu Pendidikan ANWARUL: Jurnal Pendidikan dan Dakwah AHKAM : Jurnal Hukum Islam dan Humaniora
Muhyidin Azmi
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Religion Humanities Education Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Constructing Islamic Ethics through the Prohibition of Arrogance in QS Luqman Verse 18: A Tafsir Maqāṣidī Approach Siti Rozika; Siti Maryam; Muhyidin Azmi
ALSYS Vol 6 No 5 (2026): ALSYS: Jurnal Keislaman dan Ilmu Pendidikan
Publisher : Lembaga Yasin AlSys

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58578/alsys.v6i5.11714

Abstract

Arrogance (takabbur) constitutes a fundamental moral deviation in Islamic ethics that undermines individual spirituality and social harmony. This study aims to interpret the Qur’anic prohibition of arrogance, particularly in Surah Luqman verse 18, through the tafsīr maqāṣidī framework developed by Wasfi ‘Asyur Abu Zayd. Employing qualitative library research, the study drew primary data from the Qur’an and Abu Zayd’s Naḥwa al-Tafsīr al-Maqāṣidī li al-Qur’ān al-Karīm, supplemented by classical and contemporary exegetical literature. The data were analyzed through textual examination, inductive reasoning, maqāṣid formulation, and interpretive verification. The findings reveal that the prohibition of arrogance encompasses linguistic, conceptual, and ethical dimensions, manifested through self-aggrandizement, contempt for others, and rejection of truth, and driven by pride in knowledge, lineage, wealth, or social status. The maqāṣid khāṣṣah of Surah Luqman verse 18 is identified as ḥifẓ al-karāmah al-insāniyyah, or the protection of human dignity, which is actualized through the cultivation of tawāḍu‘ and the establishment of egalitarian social relations. This objective extends beyond individual moral reform by providing a normative foundation for rejecting status-based humiliation and image-driven superiority. Verification through classical and contemporary exegetical perspectives further demonstrates that the verse functions as an ethical framework for realizing relational justice in both conventional and digital social contexts, including responses to social climbing (pansos) and narcissistic self-presentation. By grounding human worth in piety rather than worldly distinctions, this study contributes a Qur’anic ethical framework for fostering humility, mutual respect, human dignity, and harmonious coexistence within diverse societies.
The Concept of Tamannī in the Qur’an: A Thematic Analysis and Its Relevance for Life in the Digital Age Eni Hidayanti; Muhyidin Azmi; Siti Asiah
ANWARUL Vol 6 No 4 (2026): ANWARUL: Jurnal Pendidikan dan Dakwah
Publisher : Lembaga Yasin AlSys

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58578/anwarul.v6i4.11778

Abstract

In an era of technological disruption, social media algorithms can amplify tamannī, understood as unrealistic hope or wishful thinking unsupported by practical effort, thereby contributing to digital pathologies such as fear of missing out (FOMO), destructive social comparison, and speculative behavior. This study examines the Qur’anic construction of tamannī to formulate an ethical and corrective framework for addressing these contemporary challenges. Employing qualitative library research and Al-Farmawī’s thematic interpretation (tafsīr mawḍū‘ī) methodology, the study triangulates insights from Tafsīr al-Munīr, Ṣafwah at-Tafsīr, and Tafsīr al-Misbah with contemporary digital psychology literature. The findings indicate that Qur’anic expressions of tamannī, conveyed through layta, hal, and lau, encompass both impossible desires and difficult aspirations concerning worldly life and the afterlife. Analysis of An-Najm: 24, An-Nisā’: 32, Āli ‘Imrān: 143, and Al-Qaṣaṣ: 79 demonstrates that tamannī provides a critical lens for understanding instant gratification, performative success, and the desire for curated online realities without corresponding effort. Continuous digital exposure can intensify existential anxiety, overthinking, and psychological dysmorphia, whereas the Qur’an redirects individuals from passive tamannī toward rajā’: realistic hope grounded in purposeful effort, self-discipline, and trust in God. This reorientation can help individuals regulate expectations, resist destructive social comparison, and critically evaluate curated representations of success. The study contributes a cognitive-spiritual literacy framework that integrates ethical reflection, spiritual discipline, and theological awareness to promote digital well-being by transforming tamannī into constructive aspiration, responsible action, and grounded hope.
Reconstructing Qur’anic Social Ethics: A Double-Movement Hermeneutical Reading of Q.S. al-Ḥujurāt: 10–13 Zahiratun Hasanah; Muhyidin Azmi; Siti Maryam
AHKAM Vol 5 No 4 (2026): AHKAM: Jurnal Hukum Islam dan Humaniora
Publisher : Lembaga Yasin AlSys

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58578/ahkam.v5i4.11731

Abstract

Although Qur’anic social ethics has been widely discussed, systematic contextualization of the ethical principles embedded in Qs. al-Hujurat verses 10–13 through Fazlur Rahman’s double movement theory remains limited. This study aims to identify the moral principles of social ethics contained in these verses and contextualize them within contemporary social life. Employing qualitative library research and contextual hermeneutics, the study analyzed the Qur’anic text, relevant commentaries, Fazlur Rahman’s writings, and related scholarly literature. Data were collected through systematic documentation, source selection, critical reading, thematic classification, and comparative interpretation. The first movement reconstructed the micro- and macro-historical contexts of revelation to identify the underlying moral concerns and formulate universal ethical principles, while the second movement applied these principles to contemporary challenges, including interpersonal conflict, derogatory speech, prejudice, privacy violations, discrimination, misinformation, and disrespect in educational and digital environments. The findings demonstrate that Qs. al-Hujurat verses 10–13 establish an integrated framework of social ethics grounded in brotherhood, reconciliation, human dignity, responsible communication, protection of honor, peaceful conflict resolution, and recognition of diversity. The verses prohibit mockery, insulting labels, negative suspicion, fault-finding, surveillance, and backbiting while grounding human dignity in piety rather than ethnicity, social status, or group identity. Their contextualization further provides practical ethical guidance for verifying information, protecting privacy, communicating respectfully, rejecting identity-based superiority, and cultivating humility and mutual respect among students, teachers, families, and wider communities. This study concludes that Qur’anic social ethics should extend beyond normative discourse into educational practice and digital citizenship. It contributes a contextual framework for translating Qur’anic moral principles into inclusive, peaceful, and ethically responsible social relations across contemporary educational and societal contexts.
Qur'anic Ethics and Domestic Morality: The Indonesian Ministry of Religious Affairs' Exegesis and Contemporary Family Resilience Siti Kanzun Najah Wassurur; Siti Asiah; Muhyidin Azmi
AHKAM Vol 5 No 4 (2026): AHKAM: Jurnal Hukum Islam dan Humaniora
Publisher : Lembaga Yasin AlSys

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58578/ahkam.v5i4.11818

Abstract

Amid growing concerns over divorce and domestic violence in Indonesia, reconstructing an applicable Qur’anic ethical framework for family life has become an urgent socio-religious imperative. This study examined how the Indonesian Ministry of Religious Affairs’ exegesis, Tafsir Kemenag, reformulates household morality and connects textual hermeneutics with contemporary family resilience. A qualitative library-research design was employed, integrating thematic exegesis (tafsīr mawḍūʿī) with textual discourse analysis. The analysis focused on three normative scriptural loci: Qur’an 23:8, 4:21, and 30:21. The findings indicate that Tafsir Kemenag constructs a foundational triad of domestic ethics comprising mutual trust and relational responsibility, the sacred transcendental covenant of mīthāqan ghalīẓan, and the dynamic psycho-spiritual equilibrium of sakīnah, mawaddah, and raḥmah. Through a contextual, moderate, and maqāṣidī orientation, this state-authorized exegesis rejects patriarchal justifications for domestic violence, denies theological legitimacy to abusive marital conduct, and reinterprets qawwāmah from unilateral authority into a relational ethic grounded in mutual service (khidmah) and shared domestic deliberation (tashāwur). The findings further demonstrate how this ethical interpretation is translated into institutional and cultural practices through official premarital Marriage Guidance (Bimwin) modules delivered by local Offices of Religious Affairs and the popular mnemonic practice of Tepuk Sakinah. The study concludes that Qur’anic domestic ethics can contribute to family resilience when textual interpretation is connected with relational responsibility, nonviolence, reciprocal care, and practical social education. It thereby bridges theoretical exegesis and the sociological application of family-resilience values within Indonesia’s living Qur’an context.
Co-Authors Eni Hidayanti Siti Asiah Siti Kanzun Najah Wassurur Siti Maryam Siti Rozika Zahiratun Hasanah