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SUFISTIC INTERPRETATION OF THE SIX FORMS OF DA’WAH COMMUNICATION IN THE QUR’AN: Reception, Manhaj, And Ushub, Tafsir, Ruh, Al-Bayan Haris Hakam, Muhammad; Nurhaidah, Siti Nuri; Hidayatullah, Hidayatullah; Cholil, Ifham; Arafah, Mudrikatul; Ali Akbar, Muhamad Yudi; Santoso, Budi
Moderation | Journal of Islamic Studies Review Vol. 5 No. 1 (2025)
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v5i1.124

Metodologi penelitian ini, dirancang untuk mencapai tujuan penting untuk memahami interpretasi tasawuf dari enam bentuk komunikasi dakwah dalam Al-Qur’an. Pendekatan yang digunakan adalah kualitatif, yang berfokus pada eksplorasi mendalam dan analisis detail, sehingga data yang diperoleh menjadi lebih kaya dan informatif. Proses kajian dimulai dengan identifikasi konsep tafsir tasawuf sebagai bagian integral dari tradisi Islam yang telah teruji sepanjang sejarah. Komunikasi dakwah didefinisikan secara komprehensif, menekankan perannya yang signifikan dalam konteks agama dan masyarakat kontemporer. Penelitian ini juga menganalisis enam elemen kunci komunikasi dakwah, yaitu penerimaan, manha, uslub, tafsir, semangat, dan al-bayan. Masing-masing elemen ini dianalisis untuk mengidentifikasi fungsinya dalam menyampaikan pesan agama. Studi kasus penafsiran Sufistik diterapkan dengan hati-hati pada teks Al-Qur’an, dilakukan secara mendalam untuk mencapai hasil yang valid dan dapat diandalkan. Dalam seluruh proses ini, metode pengumpulan data meliputi wawancara, observasi, dan analisis teks untuk memastikan signifikansi temuan dalam pengembangan ilmu pengetahuan di bidang ini. Di akhir penelitian, kesimpulan dari temuan yang diperoleh diharapkan dapat memberikan rekomendasi berharga untuk pengembangan tafsir sufistik dalam konteks komunikasi dakwah yang lebih luas dan memberikan kontribusi positif bagi praktik dakwah yang lebih efektif dan efisien di masa depan.

Decolonizing Zakat Discourse: Rethinking the Transformation from Consumptive to Productive Zakat through Ibn ‘Āshūr’s Maqāṣid al-Sharī‘ah in the Indonesian and Malaysian Contexts Nurrachmi, Intan; Kurniawan, Yudiyanto Tri; Arafah, Mudrikatul; Hanif, Muhammad; Taufiqurrachman; Bhari, Azri
Tribakti: Jurnal Pemikiran Keislaman Vol. 36 No. 2 (2025): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v36i2.7237

This article critically analyzes the transformation of zakat (Islamic almsgiving) in Indonesia and Malaysia through the ethical framework of Ibn ‘Āshūr’s Maqāṣid al-Sharīʿah (Higher Objectives of Islamic Law), focusing on the key values of public good (maṣlaḥah), social justice (ʿadl), economic freedom (ḥurriyyah), and solidarity (taʿāwun). The discourse on shifting zakat distribution from consumptive to productive models has become central in contemporary Islamic social finance, particularly in debates surrounding sustainable poverty alleviation and the empowerment of zakat beneficiaries (mustaḥik). While consumptive zakat is often criticized for fostering dependency, productive zakat offers the promise of long-term socio-economic inclusion. Employing a qualitative-comparative method, this study draws on both classical and contemporary literature as well as field data from official reports of zakat institutions in Indonesia and Malaysia. The findings reveal varied degrees of alignment with the four ethical foundations. The public good (maṣlaḥah) is partially realized through measurable improvements in beneficiary income and skill development, though these outcomes often remain localized and lack integration into broader economic planning. Regarding social justice (ʿadl), the selective nature of program access and weak accountability raise concerns about fairness. Economic freedom (ḥurriyyah) remains hindered by limited capital access, inadequate institutional support, and bureaucratic rigidity, impeding beneficiaries' long-term financial independence. Solidarity (taʿāwun) is the least developed principle, as current zakat programs tend to rely on top-down implementation models that limit community participation and mutual cooperation. Theoretically, this study contributes to a decolonial rethinking of Islamic social finance by challenging charity-centric paradigms inherited from colonial frameworks. It proposes a maqāṣid-oriented vision of zakat as an emancipatory instrument of social transformation. The article advocates for participatory governance, integration with micro, small, and medium enterprise (MSME) policies, and ethical institutional reform to ensure zakat functions as a sustainable driver of socio-economic justice in Muslim-majority societies.

Decolonizing Zakat Discourse: Rethinking the Transformation from Consumptive to Productive Zakat through Ibn ‘Āshūr’s Maqāṣid al-Sharī‘ah in the Indonesian and Malaysian Contexts Nurrachmi, Intan; Kurniawan, Yudiyanto Tri; Arafah, Mudrikatul; Hanif, Muhammad; Taufiqurrachman; Bhari, Azri
Tribakti: Jurnal Pemikiran Keislaman Vol. 36 No. 2 (2025): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v36i2.7237

This article critically analyzes the transformation of zakat (Islamic almsgiving) in Indonesia and Malaysia through the ethical framework of Ibn ‘Āshūr’s Maqāṣid al-Sharīʿah (Higher Objectives of Islamic Law), focusing on the key values of public good (maṣlaḥah), social justice (ʿadl), economic freedom (ḥurriyyah), and solidarity (taʿāwun). The discourse on shifting zakat distribution from consumptive to productive models has become central in contemporary Islamic social finance, particularly in debates surrounding sustainable poverty alleviation and the empowerment of zakat beneficiaries (mustaḥik). While consumptive zakat is often criticized for fostering dependency, productive zakat offers the promise of long-term socio-economic inclusion. Employing a qualitative-comparative method, this study draws on both classical and contemporary literature as well as field data from official reports of zakat institutions in Indonesia and Malaysia. The findings reveal varied degrees of alignment with the four ethical foundations. The public good (maṣlaḥah) is partially realized through measurable improvements in beneficiary income and skill development, though these outcomes often remain localized and lack integration into broader economic planning. Regarding social justice (ʿadl), the selective nature of program access and weak accountability raise concerns about fairness. Economic freedom (ḥurriyyah) remains hindered by limited capital access, inadequate institutional support, and bureaucratic rigidity, impeding beneficiaries' long-term financial independence. Solidarity (taʿāwun) is the least developed principle, as current zakat programs tend to rely on top-down implementation models that limit community participation and mutual cooperation. Theoretically, this study contributes to a decolonial rethinking of Islamic social finance by challenging charity-centric paradigms inherited from colonial frameworks. It proposes a maqāṣid-oriented vision of zakat as an emancipatory instrument of social transformation. The article advocates for participatory governance, integration with micro, small, and medium enterprise (MSME) policies, and ethical institutional reform to ensure zakat functions as a sustainable driver of socio-economic justice in Muslim-majority societies.

ETIKA DAN TANTANGAN DAKWAH DI ERA POST TRUTH DAN DISRUPSI Nurhaidah, Siti Nuri; Hidayat, Rahmat; Ramdani, Riska; Rahman, Deni; Wardi, Miftahussa’adah; Arafah, Mudrikatul; Maskur, Asep
Moderation | Journal of Islamic Studies Review Vol. 5 No. 2 (2025)
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v5i2.141

The main characteristic of the post-truth era is the proliferation of fake news (hoaxes), disinformation, and misinformation that spreads at an extraordinary speed. This information is often designed to manipulate emotions, reinforce polarization, or damage reputations. The line between fact and fiction becomes blurred, making it difficult for society to distinguish between what is true and what is not. This phenomenon is exacerbated by the role of social media and algorithms that create echo chambers or filter bubbles. Users tend to be exposed only to information that aligns with their own views, which further reinforces existing beliefs and makes them resistant to contrary information. This creates an environment where confirmation bias is highly dominant. In the context of preaching, the post-truth era presents a significant challenge. Straightforward preaching messages based on strong evidence can easily be distorted or attacked by narratives based on emotions and slander. The community is also affected. highly at risk of exposure to deviant teachings because it is difficult to distinguish credible sources of information. The impact of this era is not limited to information but also affects public trust in institutions—including religious organizations and scholars. When facts are questioned and emotions dominate, the authority of scientific and religious knowledge can erode, which in turn can threaten social and religious stability.

Peran Persia Sebagai Pusat Global, Geopolitik dan Dakwah Serta Pemikiran dan Praktik Aliran Syi’ah Al Musawa, Nabiel; Rasyid, Daud; Hidayat, Khairul; Farhana, Nurfitria; Rahman, Deni; Arafah, Mudrikatul; Santoso, Budi
Al-Qalam: Jurnal Kajian Islam dan Pendidikan Vol 16 No 2 (2024): Al-Qalam: Jurnal Kajian Islam Dan Pendidikan
Publisher : LP2M Universitas Islam Ahmad Dahlan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47435/al-qalam.v16i2.3459

This article discusses the influence of Persia on the development of Shia Islam, particularly from a political perspective, focusing on the roles of the Safavid and Qajar dynasties. The Safavid Dynasty (1501–1736), founded by Ismail I, established the Imami sect as the state religion, uniting various tribes and ethnic groups in Persia and strengthening a national identity rooted in Shia Islam. The legacy of this dynasty is evident in its grand architectural achievements and literary contributions that enriched Persian culture. Subsequently, the Qajar Dynasty (late 18th to early 20th century) continued to play a strategic role in consolidating Shia Islam's position. Initiated by Agha Mohammed Khan Qajar, this dynasty unified Persia’s territories and elevated the role of religious scholars as key figures in society. This study employs a qualitative method with a literature review approach to analyze how these two dynasties institutionalized Shia Islam as the state religion and a cornerstone of national identity. Key findings reveal that the Safavid and Qajar dynasties played crucial roles in establishing Persia as the global center of Shia thought and practice, significantly impacting the geopolitical dynamics of the Islamic world. This influence solidified Persia’s position as a global hub for Shia Islam and reinforced its identity within the Islamic political landscape to the present day.

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