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Religious Expressions of the Qur'an in the Poem “Awhamun fī Zaitun” by Fadwa Tuqan Sunaryo, Marsel Nurhaliza; Liza, Fitri
Aphorisme: Journal of Arabic Language, Literature, and Education Vol. 7 No. 1 (2026): Arabic Language, Literature, and Education
Publisher : Study Program of Arabic Language Teaching

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/aphorisme.v7i1.8917

This study aims to explore Fadwa Tuqan's religious expression by examining the relationship between the Qur'an and the poem “Awhamun Fiy Zaitun” through Julia Kristeva's intertextual approach. The focus of this study is on how the poet expresses her religiosity in her poetry. The method used is a descriptive, qualitative method with content analysis techniques designed for library research. The data are analyzed to identify patterns of intertextuality, expressed as intertextual principles, that connect the two texts: poetry and the Qur’an. The results of this study found that Fadwa Tuqan absorbed elements of the Qur'an into the poem “Awhamun Fiy Zaitun” through the principles of dominant transformation, modification, expansion, defamiliarization, existence and excerpts so that the symbol زيتون became the basis for the title of this poem. This reflects the expression of religiosity as a Muslim in Palestine who makes the Qur'an the source of her religiosity. Overall, this study provides insight into the creative relationship between sacred texts and Tuqan's poetry. The implications enrich modern Arabic literature as a metaphysical dialogue with God and provide a theoretical and practical contribution to the study of Palestinian poetry.

Reimagining Islamic Family Law through Climate Change: The Role of Sharia in Sustainable Household Ethics Liza, Fitri; Luhuringbudi, Teguh; Ali, AM Hasan; Alrumayh, Safa Husayn; Luhur, Mujhid Budi
Islamic Law and Social Issues in Society Vol. 2 No. 1 (2026): Islamic Law and Social Issues in Society
Publisher : Tuah Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64929/ilsiis.v2i1.33

This article reconstructs Islamic family law in response to the household-level consequences of global climate change, placing ecological resilience within the framework of maqāṣid al-sharīʿah (the higher objectives of Islamic law). It argues that the stability of the Muslim household (ṣulb al-usrah al-islāmiyyah) cannot be separated from the twin duties of istiʿmār al-arḍ (stewardship of the earth) and ḥifẓ al-bīʾah (protection of the environment). To develop that argument, the article draws together three analytical traditions: Jasser Auda’s maqāṣid al-sharīʿah Systems Theory, David Schlosberg’s Ecological Justice Theory, and Margaret Urban Walker’s Everyday Ethics Theory. The research is qualitative and descriptive, applying critical hermeneutics to classical works in uṣūl al-fiqh and fiqh al-usrah alongside contemporary scholarship on Islamic environmental ethics. The findings indicate that climate resilience within Islamic family law depends less on technological or economic adjustment than on the ethical resources already embedded in the sharīʿah value system. The novelty of the study lies in its repositioning of Islamic family law as a framework of micro-ethical governance, one that operationalizes ecological justice at the level of the home and connects classical juristic reasoning with the climate debates of the present.

Reimagining Islamic Family Law through Climate Change: The Role of Sharia in Sustainable Household Ethics Liza, Fitri; Luhuringbudi, Teguh; Ali, AM Hasan; Alrumayh, Safa Husayn; Luhur, Mujhid Budi
Islamic Law and Social Issues in Society Vol. 2 No. 1 (2026): Islamic Law and Social Issues in Society
Publisher : Tuah Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64929/ilsiis.v2i1.33

This article reconstructs Islamic family law in response to the household-level consequences of global climate change, placing ecological resilience within the framework of maqāṣid al-sharīʿah (the higher objectives of Islamic law). It argues that the stability of the Muslim household (ṣulb al-usrah al-islāmiyyah) cannot be separated from the twin duties of istiʿmār al-arḍ (stewardship of the earth) and ḥifẓ al-bīʾah (protection of the environment). To develop that argument, the article draws together three analytical traditions: Jasser Auda’s maqāṣid al-sharīʿah Systems Theory, David Schlosberg’s Ecological Justice Theory, and Margaret Urban Walker’s Everyday Ethics Theory. The research is qualitative and descriptive, applying critical hermeneutics to classical works in uṣūl al-fiqh and fiqh al-usrah alongside contemporary scholarship on Islamic environmental ethics. The findings indicate that climate resilience within Islamic family law depends less on technological or economic adjustment than on the ethical resources already embedded in the sharīʿah value system. The novelty of the study lies in its repositioning of Islamic family law as a framework of micro-ethical governance, one that operationalizes ecological justice at the level of the home and connects classical juristic reasoning with the climate debates of the present.

Contextualizing Islamic Marital Values in the Digital Age: A Study of Religious Education Among Indonesian Youth Liza, Fitri; Yani, Achmad; Gunawan, Tri; Fatahillah, Wilnan
Tunjuk Ajar: Journal of Education and Culture Vol. 1 No. 2 (2025): DECEMBER
Publisher : Tuah Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64929/ta.v1i2.30

This study explores the interpretation of Fiqh al-Munākaḥāt by students of State Islamic Senior High Schools (Madrasah Aliyah Negeri) as a form of early sex education in the digital era, along with its implications for contemporary Islamic jurisprudence. Using a qualitative approach, data were collected from 112 students in Buleleng and Jakarta through online questionnaires and document analysis. Data analysis was conducted in three stages: reconciliation, presentation of patterns, and meaning construction. The theoretical framework integrates Habermas’s post-secular theory, Badran’s Islamic gender discourse, and Campbell’s concept of digital religion. The findings show that 78.6% of respondents acknowledge the significant influence of digital media on their understanding of Islamic marriage norms, while 61.6% find technology helpful in understanding related legal concepts. The integration of post-secular perspectives reveals religion’s relevance in modern public spaces. Islamic gender discourse provides insights into the evolution of gender roles among Muslim youth, while digital religion explains how religious authority and moral reasoning are mediated by online platforms in marital matters. This study introduces ‘digital fiqh’ as a new academic concept that reconceptualizes the understanding and practice of Islamic law within digitally-mediated religious spaces. Further research is recommended through longitudinal and comparative studies to understand the long-term impact of digitalization and to develop the framework of digital fiqh in contemporary Islamic legal studies.

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