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All Journal STUDIA ISLAMIKA Ulul Albab: Jurnal Studi Islam Jurnal Theologia Teosofi: Jurnal Tasawuf dan Pemikiran Islam ISLAMICA: Jurnal Studi Keislaman Wawasan : Jurnal Ilmiah Agama dan Sosial Budaya Tanzil: Jurnal Studi Al-Quran Jaqfi : Jurnal Aqidah dan Filsafat Islam Teosofia: Indonesian Journal of Islamic Mysticism Madania: Jurnal Ilmu-Ilmu Keislaman Ijaz Arabi Journal of Arabic Learning TSAQAFAH Al-Kawakib Tebuireng: Journal of Islamic Studies and Society Prosperity: Journal of Society and Empowerment Hakam : Jurnal Kajian Hukum Islam dan Hukum Ekonomi Islam Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan QOF: Jurnal Studi Al-Qur'an dan Tafsir Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir Islam Transformatif : Journal of Islamic Studies Tribakti: Jurnal Pemikiran Keislaman Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan Studia Quranika: Jurnal Studi Quran Tasfiyah: Jurnal Pemikiran Islam TAJDID Jurnal Ilmu Ushuluddin
Abdul Kadir Riyadi
Universitas Islam Negeri Sunan Ampel Surabaya
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Weberian Sociology and Portrait of Contemporary Sufism Studies Abdul Kadir Riyadi
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 9 No. 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i2.7864

Abstract

Applying Weberian sociology to the study of Islam is a problematic undertaking. This paper highlights the difficulties in reconciling the Western approach to the study of religion and Islam with the principles of objective and unbiased scholarship. Max Weber is considered one of the fathers of modern sociology, yet his major works largely ignore Islam and Muslim society. If he mentions Islam, then only briefly and with a lot of misgivings. Weber’s persistent bias towards Islam has generated a lot of consternation in Muslim circles and has given rise to much speculation and debate. Some of Weber’s intellectual heirs have tried to fill this gap and included Islam in their research. Although the result is often unbalanced and unsympathetic, his successors have enriched the sociological study of Islam and Sufism. Weber’s modern critics have refuted his major hypotheses and introduced a more objective approach to the study of Islam and Sufism. The ongoing dispute between the Weberians and their opponents on the nature of Sufism invites further discussion. This paper is aimed at examining this debate exploring the richness of spiritual Islam as studied by Weberian sociologists and their critics.
Women's Personality in The Qur'an (Contextualizing QS. Al-Tahrim:10-12 Through the Approach of Ma'na Cum-Maghza): Kepribadian Perempuan dalam Al-Qur'an (Kontekstualisasi QS. Al-Tahrim: 10-12 melalui Pendekatan Cum Ma'na Cum Maghza ) Vina Umdatun Najakhah An-Nur; Abdul Kadir Riyadi; Is’ad Durrotun Nabilah
Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir Vol. 5 No. 1 (2025): Ulumul Qur'an: March 2025
Publisher : Program Studi Ilmu Al-Quran dan Tafsir STIU Darul Quran

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58404/uq.v5i1.535

Abstract

This article contains interpretations of women's personality based on the Qur'an and relevant with this modern era from contextualization Mana Cum Maghza hermeneutics method. Today, womens personality so different from the old's era. Women in olds era had simple characteristics became modern women which some person be ruled out from syariat. The author was interested to take from several verses of the Qur'an in this research, QS. At-Tahrim 10-12. From the limits of the verses focused with the interpretations: Firstly, its emphasized that women should protect their modesty by averting gaze and covering private parts, except their mahram. Secondly, women are encouraged to maintain a sense of modesty and reserve in their interactions with men. Thirdly, they are urged not to engage in behaviors that may be interpreted as flirtatious. Lastly, reminded importance of remaining faithful and loyal to their spouses. Conclusion in this research that women can wear clothes with trending fashion and conditions with boundaries also give more space when interacting with men except their mahram. As far as, follow the trend of fashion still according based on syariat and principles of covering their modesty and comply with religious guidance.
The Dialectics of Reformism and Revivalism in Nu’s Intellectual Movement: A Discourse Analysis of Islam Nusantara and Fiqih Peradaban Busyro Al Karim; Abdul Kadir Riyadi
Islam Transformatif : Journal of Islamic Studies Vol. 10 No. 1 (2026): January-June 2026
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/it.v10i1.10787

Abstract

Abstract This study investigates how reformism and revivalism interact dialectically within Nahdlatul Ulama’s (NU) contemporary intellectual movement. Background: Responses to modernization, religious pluralism, and transnational Islamic movements have driven NU to develop new paradigms like Islam Nusantara and Fiqih Peradaban. However, existing scholarship predominantly views NU through a binary lens as either traditionalist or moderate-progressive, neglecting its internal epistemological dynamics. The research focuses on the discursive construction of Islam Nusantara and Fiqih Peradaban, examining how NU reconciles classical authority with contemporary social transformation. Employing a qualitative, library-based approach using discourse analysis, the study analyzes primary organizational documents, including Baḥtsul Masā'il decisions and Munas Alim Ulama proceedings, alongside secondary academic literature. Findings reveal that reformism and revivalism function as mutually reinforcing epistemological frameworks rather than opposing ideologies. While Islam Nusantara contextualizes Islamic teachings locally, Fiqih Peradaban expands this framework toward global, civilizational concerns. Ultimately, NU formulates a model of "tradition-based reformism" that reconstructs classical Islamic authority to drive contextual renewal within modern, pluralistic societies.   Abstract Penelitian ini mengkaji bagaimana reformisme dan revivalisme berinteraksi secara dialektis dalam gerakan intelektual kontemporer Nahdlatul Ulama (NU). Respons terhadap modernisasi, pluralisme agama, dan gerakan Islam transnasional mendorong NU mengembangkan paradigma baru seperti Islam Nusantara dan Fiqih Peradaban. Namun, studi terdahulu cenderung memandang NU secara dikotomis sebagai organisasi tradisionalis atau moderat-progresif saja, sehingga mengabaikan dinamika epistemologis internalnya. Penelitian ini berfokus pada konstruksi diskursif Islam Nusantara dan Fiqih Peradaban, serta bagaimana NU mempertemukan otoritas klasik dengan transformasi sosial kontemporer. Penelitian ini, menggunakan pendekatan kualitatif berbasis studi kepustakaan dengan analisis diskursus, menganalisis dokumen resmi organisasi seperti keputusan Baḥtsul Masa'il and Munas Alim Ulama that are triangulated with literature academics. Temuan menunjukkan bahwa reformisme dan revivalisme berfungsi sebagai kerangka epistemologis yang saling menguatkan, bukan ideologi yang bertentangan. Islam Nusantara berperan mengontekstualisasikan ajaran Islam secara lokal, whereas Fiqih Peradaban memperluasnya ke ranah peradaban global. Pada akhirnya, NU merumuskan model "pembaharuan berbasis tradisi" yang merekonstruksi otoritas Islam klasik untuk mendorong pembaharuan kontekstual di masyarakat modern yang plural.
AL-DAKHIL DALAM TAFSIR ILMI: (Kajian Kritik Husein Al-Dhazabi Atas Kitab Al-Jawahir Fi Tafsir Al-Qur’an) Ahmad Rozy Ride; Abdul Kadir Riyadi
TAJDID: Jurnal Ilmu Ushuluddin Vol. 21 No. 2 (2022): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v21i2.262

Abstract

This study discusses Husein al-Dzahabi's criticism of dakhil in the interpretation of Tanthawi Jauhari, which in his interpretation, Tanthawi interprets many verses related to science (al-ayat al-Kauniyah) known by tafsir al-‘ilmi. Using the literature method (library research) and descriptive-qualitative approach, the author describes the data obtained from the book al-Tafsir wa al-Mufassirun and the book al-Jawahir fi Tafsir Al-Qur'an as well as relevant data. So it can be concluded that in his interpretation, Tanthawi takes a considerable portion of the interpretation of al-ayat al-kauniyah (scientific interpretation) and is interpreted briefly and not infrequently also includes hikayat (saga), which refers to the Gospel of Barnabas or riwayat whose origin cannot be accounted for, his interpretation is also considered too excessive and imposing in relating it to developing science. So that the results of the interpretation are not appropriate or out of the meaning of the verses, and in this context, Al-Qur'an is not an object of research but as evidence and reinforcement of existing scientific findings and as an explanation of the miracles of the Al-Qur'an which was revealed for every age. Penelitian ini membahas kritikan Husein al-Dzahabi tentang dakhil dalam penafsiran Tanthawi Jauhari yang mana dalam penafsirannya, Tanthawi banyak menafsirkan ayat-ayat yang memiliki kaitan dengan ilmu sains (al-ayat al-Kauniyah) yang dikenal dengan tafsir al-‘ilmi. Dengan mengggunkan metode kepustakaan (library research) dan pendekatan deskriptif-kualitatif, penulis memaparkan data yang diperoleh dari kitab al-Tafsir wa al-Mufassirun dan kitab al-Jawahir fi Tafsir Al-Qur’an serta data yang relevan. Maka dapat disimpulkan bahwa dalam penafsirannya, Tanthawi mengambil porsi yang sangat banyak atas penafsiran ayat al-kauniyah (tafsir ilmi) dan ditafsirkan secara singkat dan tidak jarang juga menyertakan hikayat yang merujuk kepada kitab Injil Barnabas atau periwayatan yang tidak dapat dipertanggungjawabkan asal-usulnya, penafsirannya juga dianggap terlalu berlebihan dan memaksakan dalam mengaitkannya dengan ilmu-ilmu sains. Sehingga menjadikan hasil penafsirannya tidak sesuai atau keluar dari maksud ayat-ayat tersebut dan dalam konteks ini Al-Qur'an bukan sebagai objek penelitian tetapi sebagai bukti dan penguat temuan ilmiah yang ada dan sebagai penjelasan tentang keajaiban dan kemukjizatan Al-Qur'an yang diturunkan untuk setiap zaman.
KONSEP ADAB ISTI’DZAN DALAM AL-QUR’AN MENURUT ABD AL-HAYY AL-FARMAWY: Pendekatan Tafsir Maudhui Aprilita Hajar; Abdul Kadir Riyadi; Ashfia Syahida
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 1 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i1.309

Abstract

In this discussion, researchers get a contemporary problem related to the occurrence of some deviations, caused by the lack of knowledge about religious teachings and manners in this day and age, one of which is to ignore the business of asking permission, small things that are underestimated will cause other bad things, such as minors who fall into adultery, promiscuity, until moral damage. The result of accidentally seeing what is not yet supposed to be seen, due to lack of knowledge in terms of the importance of asking permission. Therefore, the researcher will study the concept of adab and the command to ask permission in the Qur'an, using the maudhui tafsir approach, which the researcher uses is a qualitative method using literature studies. Instructions in Surat An-Nur, according to Abd al-Hayy Al-Farmawi about ethics in doing isti'dzan is the obligation to first ask permission to the owner of the house if it will be a guest, say hello, and return home if the owner of the House does not want to receive guests, and there are also Ethics in entering public and special houses, especially in doing isti'dzan in private homes. As for the results obtained from this discussion, it is important to put forward all forms of procedures and ethics or morals in doing something, one of which is to get used to asking for permission, and follow all existing norms. Because if small things like this have been ignored, then there will be various forms of bigger problems, and various other deviations appear. Especially in the case of the isti'dan manners practiced in families living in one house. Because it is very fatal if from an early age it is not accustomed to start behaving with good morals. The urgency is to, avoid the presence of things that are not desirable, and maintain Muru'ah or honor of others. Pada tema ini peneliti mendapatkan sebuah permasalahan kontemporer terkait terjadinya beberapa penyimpangan, yang disebabkan oleh minimnya pengetahuan tentang ajaran agama dan sopan santun pada zaman sekarang ini, salah satunya adalah dengan menghiraukan urusan meminta izin, hal kecil yang disepelekan akan menimbulkan hal buruk lainnya, seperti anak di bawah umur yang terjerumus ke dalam perbuatan zina, pergaulan bebas, sampai kerusakan moral. Akibat tidak sengaja melihat apa yang belum seharusnya dapat dilihat, akibat kurangnya pengetahuan dalam hal pentingnya meminta izin. Oleh karena itu peneliti akan menelaah terkait konsep adab dan perintah untuk meminta izin dalam Al-Qur’an, menggunakan pendekatan tafsir maudhui, yang peneliti gunakan adalah metode kualitatif dengan menggunakan kajian kepustakaan. Petunjuk dalam Surat An-Nur, menurut Abd Al-Hayy Al-Farmawi tentang etika dalam melakukan isti’dzan adalah kewajiban untuk terlebih dahulu meminta izin kepada pemilik rumah jika akan sedang bertamu, mengucapkan salam, dan kembali pulang jika pemilik rumah tidak ingin menerima tamu, dan juga terdapat etika-etika dalam memasuki rumah umum dan khusus, terutama dalam melakukan isti’dzan dalam rumah pribadi. Adapun hasil yang diperoleh dari pembahasan ini adalah pentingnya untuk mengedepankan segala bentuk tata cara dan etika atau akhlak dalam melakukan sesuatu, salah satunya adalah dengan membiasakan diri untuk meminta izin, dan mengikuti segala norma-norma yang ada. Karena jika hal kecil seperti ini telah diabaikan, maka akan timbul berbagai bentuk permasalahan yang lebih besar, dan muncul berbagai penyimpangan-penyimpangan lainnya. Khususnya dalam adab isti’dzan yang dilakukan dalam keluarga yang tinggal di dalam satu rumah. Karena sangat berakibat fatal jika sejak dini tidak dibiasakan untuk memulai berakhlak dengan akhlak yang baik. Urgensinya adalah untuk, menghindari adanya hal-hal yang tidak diinginkan, dan menjaga muru’ah atau kehormatan orang lain.
KONSEP SULUK ZAINUDDIN AL-MALIBARI: Jalan Tritunggal Menuju Ma’rifat Allāh Ahmad Rofiq; Abdul Kadir Riyadi
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.382

Abstract

Discussions on "suluk" have been extensively covered by scholars and experts in the field of Sufism. However, it becomes particularly intriguing when "suluk" is examined by scholars known for their expertise in Islamic jurisprudence or fiqh, like Zainuddin al-Malibari. In several Sufi literary works, "suluk" places greater emphasis on the process, spiritual activities, or practices aimed at reaching Allah SWT. Consequently, its practical application often encounters errors due to misinformation. In his book "Hidāyat al-Adhkiyā’", Zainuddin al-Malibari delves into the misunderstandings faced by individuals undertaking "suluk". This research aims to document a concept of "suluk" within the treasury of Sufism from the perspective of a fiqh expert. It also aims to address the deficiencies in previous research articles. This study employs a library research approach, where collected data comprises both primary (main) and secondary (supporting) sources. Zainuddin al-Malibari's book "Hidāyat al-Adhkiyā’" serves as the primary data source, while secondary sources include books, journals, and various internet resources discussing Zainuddin al-Malibari's thoughts. The research findings highlight that Zainuddin al-Malibari's concept of "suluk" encompasses three components: Sharia, Ṭariqat, and Ḥaqiqat. To attain ma’rifat Allāh, an individual undertaking a spiritual journey (salik) must firmly abide by Sharia initially. Even upon reaching the stage of understanding the Ḥaqiqat, Sharia remains a responsibility to be upheld Pembahasan mengenai suluk banyak ditulis oleh ulama atau sarjana di bidang tasawuf. Tetapi menjadi menarik apabila suluk dibahas oleh ulama dan sarjana yang dikenal sebagai ahli fikih atau ahli yurisprudensi Islam, Zainuddin al-Malibari. Dalam beberapa literatur tasawuf, suluk lebih menekankan proses atau kegiatan spiritual atau praktik menuju Allah Swt. Sehingga tidak jarang dalam penerapannya terdapat kekeliruan yang disebabkan mis-informasi. Dalam kitab Hidāyat al-Adhkiyā’, Zainiddin al-Malibari menjelaskan tentang kesalahpahaman seseorang yang menempuh suluk. Penelitian ini ingin mendokumentasikan suatu konsep suluk dalam khazanah tasawuf menurut pandangan ahli fikih. Serta melengkapi kekurangan dari artikel penelitian yang ada sebelumnya. Jenis penelitian pustaka (library research) merupakan penelitian yang dipakai pada penelitian ini. Umumnya, pada penelitian kepustakaan (library research) ini, sumber data yang dihimpun dalam melengkapi penelitian ini terdiri dari data primer (pokok) dan data sekunder (penunjang). Kitab Hidāyat al-Adhkiyā’ Zainuddin al-Malibari adalah sumber data primer. Sedangkan sumber data sekundernya berupa buku, jurnal dan beberapa sumber dari internet yang memuat pemikiran Zainuddin al-Malibari. Hasil dari penelitian ini bahwa konsep suluk Zainuddin al-Malibari melalui tiga bagian: Syariat, Tarekat, dan Hakikat. Agar sampai kepada ma’rifat Allāh, seorang yang melakukan pengembaraan spiritual (salik) harus kokoh dalam menjalankan syariat terlebih dahulu dan meskipun nantinya sudah sampai pada bagian hakikat, syariat masih tetap menjadi tanggung jawab untuk dijalankan.
Qur'anic Psychospiritual Healing in Sufi Exegesis: Reading al-Ālūsī through al-Balkhī's Psychology of the Soul Moehammad Anfa'ul 'Ulum; Alamul Huda Almuzakky; Abdul Kadir Riyadi
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 15 No. 1 (2026)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v15i1.32886

Abstract

Contemporary studies of Qur'anic healing have largely emphasized ruqyah, recitation, listening, devotional consolation, and measurable effects on mental health, while the healing mechanisms embedded in classical Sufi exegesis remain underexplored. This article examines Qur'anic psychospiritual healing by reading al-Ālūsī's Rūḥ al-Maʿānī through Abū Zayd al-Balkhī's psychology of the soul. It argues that al-Ālūsī's interpretation of selected passages concerning emotional disturbance does not merely provide moral exhortation or ritual guidance, but articulates a structured cognitive-Sufi model of psychospiritual healing. Methodologically, the study employs qualitative textual analysis by combining thematic Qur'anic interpretation with conceptual analysis of al-Balkhī's psychology of the soul. It focuses on Q 42:37 on anger, Q 20:68 on fear and panic, Q 16:127–128 on grief, and Q 114:1–4 on obsessive whispering. The findings identify four interrelated healing mechanisms: forgiveness-based regulation, cognitive reassurance, graded patience through the vertical ladder of ṣabr, and divine refuge through istiʿādhah and attentional reorientation. These mechanisms converge into a cognitive-Sufi model of Qur'anic psychospiritual healing based on cognitive-spiritual reorientation, God-centered meaning reconstruction, and disciplined psychospiritual formation. Contribution: This study contributes to Sufi healing studies and Islamic psychology by positioning classical tafsir as a conceptual site of psychospiritual theory. It provides insight into al-Balkhī's psychology of the soul as an analytical lens for reading al-Ālūsī's ishārī exegesis, thereby transforming dispersed Sufi counsels into a structured model of Qur'anic psychospiritual healing.  
Prinsip Ekologis Untuk Kehidupan Berkelanjutan Perspektif Teologi Islam: Kajian Atas Kitab Rasail al-Nur Sa`id Nursi Moh Isom Mudin; Hamid Fahmy Zarkasyi; Abdul Kadir Riyadi
FIKRAH Vol 9, No 1 (2021): June 2021
Publisher : Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (280.834 KB) | DOI: 10.21043/fikrah.v9i1.9018

Abstract

Sa`id Nursi argues that nature and the environment have fixed principles that function to maintain the continuity of life while problems arise when the patterns of human environmental activity tend to contradict these principles so that life is threatened. This paper discusses the principles of ecology according to Sa`id Nursi as the basis for implementing the sustainable living agenda. Primary data of this qualitative study were obtained from Rasail al-Nurwhich was described as well as analyzed using a compare and contrast model with relevant environmental theories. The two findings of this study are that Nursi first built an ecological principle based on the tajalli principle of al-asma al-husna, namely cleansing (at-tandzif) the manifestation of al-Quddus, interdependence (at-tasanud) of al-Fard's manifestation, harmony (at-ta`awun) al-Fard, dynamic balance (at-iqtishad wa al muwawazanah) manifestation of al-hakim. Second, Nursi considers humans to be caliphs because they have the most perfect ecological elements in manifesting the attributes of Allah Almighty. Sa`id Nursi emphasized that the human community must maintain and implement this principle for the sustainability of the nature it occupies. The sustainability of life is directly proportional to the implementation of ecological principles.
From Lexical Meaning to Scientific Interpretation: A Linguistic and Exegetical Study of Qur’anic Embryological Terminology Umaiyatus Syarifah; Idri Idri; Abdul Kadir Riyadi; Wati Susiawati; Kiptiyah Kiptiyah; Mohammad Arif
Ijaz Arabi Journal of Arabic Learning Vol 9, No 4 (2026): Ijaz Arabi: Journal Of Arabic Learning
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ijazarabi.v9i4.42246

Abstract

This article investigates Qur’anic embryological terminology in Q.S. al-Mu’minūn (23):12–14 by integrating linguistic analysis with comparative exegesis. It focuses on the semantic construction and transformation of key terms—nutfah, ‘alaqah, and mudghah—across classical and modern interpretive traditions. Using qualitative library research, the study applies semantic analysis grounded in classical Arabic lexicography alongside tafsīr muqāran, examining major classical exegetes such as al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, and al-Rāzī, and contrasting them with modern scientific exegesis, particularly Zaghlūl al-Najjār. The analysis demonstrates that classical exegesis maintains a stable lexical orientation, interpreting these terms within the semantic framework of early Arabic usage as descriptive, non-technical expressions. In contrast, modern scientific exegesis adopts a correlational approach, aligning Qur’anic terminology with stages of embryological development such as fertilization, implantation, and organogenesis. This shift entails processes of semantic extension and conceptual reconstruction, often merging distinct biological stages into single Qur’anic terms. From a semantic and hermeneutical perspective, this transformation reflects a shift from descriptive-lexical meaning to reinterpretative-scientific meaning, shaped by the interaction between the historical horizon of the text and the epistemic horizon of modern science. However, such reinterpretation raises critical methodological issues, including anachronistic projection and semantic overextension. The study argues that the relationship between the Qur’an and science is indirect and interpretively mediated through language and exegetical discourse. It concludes that while Qur’anic terminology exhibits semantic flexibility, its interpretation must remain grounded in linguistic plausibility. A balanced, interdisciplinary approach is therefore necessary to preserve semantic integrity while engaging contemporary knowledge in Qur’anic studies.
Co-Authors Abdul Rofiq Abdul Rofiq Ahmad Najibul Firdaus Ahmad Rofiq Ahmad Rozy Ride Alamul Huda Almuzakky Alif Hibatullah Amalia Madihie Ana Miftahul Hidayah Ana Miftahul Hidayah Anillahi Ilham Akbar Aprilita Hajar Ashfia Syahida Azhar Ibrahim Busyro Al Karim Fathurrofiq Fathurrofiq Hamid Fahmy Zarkasyi Idri Ihsan, Nur Hadi Ika Yunia Fauzia Ika Yunia Fauzia Ika Yunia Fauzia Is’ad Durrotun Nabilah Khaidir, Piet Hizbullah Khoirul Umami Kiptiyah Kiptiyah Miftahul Ulum Moehammad Anfa'ul 'Ulum Moh. Addib Amrullah Moh. Adib Amrullah Moh. Ali Ghafir Moh. Irfan Moh. Isom Mudin Moh. Sholeh Baharis Moh. Wahib Mohammad Arif Mokh. Fatkhur Rokhman Muhammad Dhiya'ul Umam Muhammad Esa Prasastia Amnesti Muhammad Esa Prasastia Amnesti Mukhammad Nur Hadi Nasiri Nasiri Setio Budi Setio Budi Suwarko, Andi Umaiyatus Syarifah Vina Umdatun Najakhah An-Nur Wati Susiawati Yusria Ningsih