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Dialogia: Jurnal Studi Islam dan Sosial
Published by Institut Agama Islam Negeri Ponorogo
ISSN : 16931149     EISSN : 25023853     DOI : -
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Dialogia merupakan jurnal enam bulanan yang diterbitkan oleh Fakultas Ushuluddin, Adab dan Dakwah IAIN Ponorogo. Dialogia menerima tulisan ilmiah hasil pemikiran konseptual dan hasil penelitian yang belum pernah dipublikasikan, terutama yang berhubungan dengan studi Islam dan sosial.
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Melampaui Abangan-Santri: Majelis Sabilu Taubah and Identitas Ganda Baru: Majelis Sabilu Taubah and New Hybrid Identities Saiful Mustofa; Mohamad Khoirul Fata; Seli Muna Ardiani
Dialogia Vol. 23 No. 02 (2025): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v23i02.11932

Abstract

This article seeks to discuss the emergence of new hybrid identities in the Sabilu Taubah Majelis, Pesantren Mambaul Hikam Blitar, led by Gus Muhamad Iqdam (Gus Iqdam). Gus Iqdam refers to his congregation as “garangan,” new identities that encompass a diverse group of individuals, including former gangsters, gamblers, alcohol consumers, and nightclub performers. Using a phenomenological approach, this article deals with the factors that attract the “garangan” group to participate in the Sabilu Taubah Majelis and how they represent their religious identity. This article argues that the “garangan” group is drawn to Sabilu Taubah’s dakwah due to its welcoming, millennial-oriented, engaging, and non-judgmental approach. Furthermore, the term “garangan” cannot be strictly classified as either abangan or santri, as suggested by Clifford Geertz’s thesis, nor does it fit the concept of “nominal Islam” as proposed by Merle Calvin Ricklefs. Instead, they embody a religious hybrid identity, existing in a liminal space—identifying as santri while simultaneously maintaining aspects of their former professions. In this way, they construct and express their religious identities. REFERENCES Akmaliah, Wahyudi. “The Demise of Moderate Islam: New Media, Contestation, and Reclaiming Religious Authorities.” Indonesian Journal of Islam and Muslim Societies 10, no. 1 (2020): 1–24. https://doi.org/10.18326/ijims.v10i1.1-24. Akmaliah, Wahyudi, and Norshahril Saat. “From Liberalism to Sufism : Ulil Abshar Abdalla Gains Renewed Relevance Online Through Ngaji Ihya.” Perspective: Researchers at ISEAS – Yusof Ishak Institute Analyse Current Events, no. 91 (2022): 1–11. Beatty, Andrew. Variasi Agama Di Jawa: Sebuah Pendekatan Antropologi. Jakarta: Murai Kencana, 2001. Bhabha, Homi K. The Location of Culture. London: Routledge, 1994. Bunt, Gary R. Hashtag Islam: How Cyber-Islamic Environments Are Transforming Religious Authority. Chapel Hill: The University of North Carolina Press, 2018. Casanova, Jose. “Public Religions in the Modern World.” Chicago: The University of Chicago Press, 1994. Daniels, Timothy. Islamic Spectrum in Java. Islamic Spectrum in Java. USA: Ashgate Publishing Company, 2009. Dhofier, Zamakhsyari. “The Intellectualization of Islamic Studies in Indonesia.” Indonesia Circle. School of Oriental & African Studies. Newsletter 20, no. 58 (1992): 19–31. https://doi.org/10.1080/03062849208729783. Edmonds, James. “Smelling Baraka: Everyday Islam and Islamic Normativity.” The American Journal of Islamic Social Sciences 36, no. 3 (2019). Eickelman, Dale F., and Jon W. (et.al) Anderson. “New Media in the Muslim World: The Emerging Public Sphere.” edited by Jon W. Eickelman, Dale F. & Anderson, Second Edi., 1–18. Bloomington: Indiana University Press, 2003. ———. Menuju Masyarakat Komunikatif: Ilmu, Masyarakat, Politik Dan Postmodernisme Menurut Jürgen Habermas. Yogyakarta: Kanisius, 2013. Gary R. Bunt. Hashtag Islam: How Cyber-Islamic Environments Are Transforming Religious Authority. north carolina: The university of north carolina Press, 2018. https://doi.org/10.1163/21659214-00803009. ———. Islam in the Digital Age: E-Jihad, Online Fatwas and Cyber Islamic Environments. London: Pluto Press, 2003. https://doi.org/10.35632/ajis.v21i4.1749. Geertz, Clifford. The Religion of Java. Chicago & London: The University of Chicago Press, 1960. ———. The Religion of Java. London: Free Press of Gleocester, 1964. Hadar, Husein Ja’far Al. Tuhan Ada Di Hatimu. Jakarta: Noura Books Publishing, 2020. Hall, Stuart. “Cultural Identity and Diaspora.” Edited by David Morley. Essential Essays 02 (November 2, 1990). https://doi.org/10.2307/j.ctv11smnnj. Hefner, Robert W. “Where Have All the Abangan Gone? Religionization and the Decline of Non-Standard Islam in Contemporary Indonesia.” In The Politics of Religion in Indonesia. New York: Routledge Taylor & Francis Group, 2011. Heidi A. Campbell. “When Religion Meets New Media.” London: Routledge, 2010. Hew Wai Weng. “The Art of Dakwah: Social Media, Visual Persuasion and the Islamist Propagation of Felix Siauw.” Indonesia and the Malay World 46, no. 134 (2018): 61–79. https://doi.org/10.1080/13639811.2018.1416757. Hidayat, Muhammad Hamdani. “Retorika Dakwah Agus Muhammad Iqdam Dalam Upaya Meningkatkan Religiusitas Jamaah Majelis Taklim Sabilu Taubah Di Ds. Karanggayam Kec. Srengat Kab. Blitar.” UIN Sunan Kalijaga Yogyakarta, 2022. Hilmy, Masdar. “Towards a Religiously Hybrid Identity.” Journal of Indonesian Islam 12, no. 01 (2018). Ismail Fajrie Alatas. What Is Religious Authority?Cultivating Islamic Communities in Indonesia. Princeton & Oxford: Princeton University Press, 2021. Khamami, Akhmad Rizqon. “Nasionalis Cum Nahdliyin: A New Identity for Nominal Javanese Muslim.” Contemporary Islam 16, no. 1 (2022). https://doi.org/https://link.springer.com/article/10.1007/s11562-022-00505-6. Larkin, Jonathan A. Smith; Paul Flowers; Michael. Interpretative Phenomenological Analysis: Theory, Method and Research. London: Sage Publications, 2009. Lukens-Bull, Ronald. A Peacefull Jihad: Negotiating Identity and Modernity in Muslim Java. New York: Palgrave Macmillan, 2005. Masyitoh, Reny. “Dakwah Melalui Media Sosial: Studi Dakwah Gus Iqdam Pada Majelis Ta’lim Sabilu Taubah.” Mukammil: Jurnal Kajian Islam 04, no. 01 (2023). Mubarokah, Aisyatul. “Strategi Dakwah Bil Lisan Gus Iqdam Dalam Meningkatkan Religiusitas Mad’u Melalui Majelis Ta’lim Sabilu Taubah.” Tabsyir: Jurnal Dakwah Dan Sosio Humaira 04, no. 02 (2023). Priyatni, Endah Tri, and Ani Wilujeng Suryani. “Pemanfaatan NVivo Dalam Penelitian Kualitatif NVivo Untuk Kajian Pustaka, Analisis Data, Dan Triangulasi.” Malang, 2020. Ricklefs, M. C. Islamisation and Its Opponents in Java: A Political, Social, Cultural and Religious History, c. 1930 to the Present. Singapore: NUS Singapore, 2012. ———. The Birth of the Abangan. Netherlands: Royal Netherlands Institute of Southeast Asian and Caribbean Studies, 2006. Rofiq, Mohammad. “Pendekatan Komunikasi Massa Dalam Dakwah Gus Iqdam Di Majelis Taklim Sabilu Taubah Blitar.” Jadid: Journal of Quranic Studies and Islamic Communication 03, no. 02 (2023). Ruthven, Malise. Islam: A Very Short Introduction. New York: Oxford University Press, 1997.
The Jurisprudence of Noise: An Islamic Legal Analysis of the “Sound Horeg” Phenomenon in Indonesia Ahmad Nabilul Maram; A’azliansyah Farizil Anam; Ramatoulaye Senghore
Dialogia Vol. 23 No. 02 (2025): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v23i02.12069

Abstract

The phenomenon of sound horeg as a form of excessive and competitive contemporary cultural expression has raised theological, social, and ethical issues that urgently need to be studied scientifically. This practice is not merely entertainment, but has shifted to become a symbol of luxury and public arrogance that has social, medical, and moral implications. This research is important because there has been no comprehensive legal-theological study that systematically assesses this phenomenon from an Islamic legal perspective. Using a qualitative and interpretive theological-legal approach, this study combines the taḥqīq al-manāṭ method (empirical investigation of factual reality) with Mustafa Muslim's inductive thematic interpretation, which interprets verses of the Qur'an through keyword analysis and the context of revelation. The synthesis of the interpretation results is then integrated with the principles of uṣūl al-fiqh and maqāṣid al-sharī‘ah, especially lā ḍarara wa lā ḍirār, to produce a contextually relevant legal analysis. The results of the study show that sound horeg, in its current form, fundamentally contradicts the principles of Islamic ethics and law because it contains elements of wastefulness (isrāf and tabdzīr), public harm (ḍarar), immoral entertainment (lahw al-ḥadīth), and social arrogance (kibr). These findings confirm that Islamic jurisprudence has adequate methodological tools to navigate modern phenomena without losing its normative values, while opening opportunities for the development of a constructive cultural ethical model that is in line with the objectives of Sharia. REFERENCES 'Asyur, Muhammad Thohir bin. "Tahrir Wa Al-Tanwir." In Vol. 15. Tunisia: Dar al-Tunis li al-Nasyr, 1984. ———. "Tahrir Wa Al-Tanwir." In Vol. 8. Tunisia: Dar al-Tunis li al-Nasyr, 1984. Abbas, H, and M Sajjad. “English-6 The Concept of Tortious Liability under Islamic Law: An Inquiry into the Question of Compensatory Damages.” Al-Aijaz Research Journal of Islamic Studies & Humanities, 2021. https://doi.org/10.53575/english6.v5.02(21).68-80. Abels, Birgit. “Austronesian Soundscapes: Performing Arts in Oceania and Southeast Asia,” 2010. https://doi.org/10.5117/9789089640857. Abu Bakar, Azreen Zuhairi, Walid Nabghan, Moslem Elhaei, Zakiah Abul Khassim, Wan Azani Mustafa, and Noor Hazirah Abd Aziz. “Comprehensive Review on Islamic Ethics and the Rise of Technology.” Journal of Advanced Research in Applied Sciences and Engineering Technology 51, no. 1 (September 4, 2024): 184–94. https://doi.org/10.37934/araset.51.1.184194. Adrian, Gede Arga. “Beware of Sound Horeg Damaging Hearing.” UMS Newsletter, 2024. https://www.ums.ac.id/berita/teropong-jagat/waspada-sound-horeg-merusak-pendengaran. Agastya, Fajar. “Sound Horeg Entrepreneurs Say MUI Fatwa Hinders Indonesia from Becoming a Developed Country.” Metro TV News, 2025. Al-Qurtubi, Abu ’Abdillah Muhammad. “Al-Jami’ Al-Ahkam Al-Qur’an.” In Vol. 9. Beirut: Al-Resalah Publisher, 2006. Al-Suyuti, Jalaluddin. Asybah Wa Al-Nadzair. Beirut: Dar Al-Kutub Ilmiyah, 1983. Al-Syaukani, Muhammad bin 'Ali. "Irsyad Al-Fuhul Ila Tahqiq Al-Haq Min Ilmi Al-Usul." In Vol. 2. Beirut: Dar al-Kutub al-'Arabi, 1999. Al-Tabari, Ibn Jarir. "Jami' Al-Bayan 'an Ta'wil Al-Qur'an." In Vol. 14. Cairo: Hajr li al-Ṭabā'ah wa al-Nashr wa al-Tauzī' wa al-I'lān, 2001. Al-Zuhaili, Wahbah. “Tafsir Al-Munir Fi Al-’Aqidah Wa Al-Syariah Wa Al-Manhaj.” In Vol. 8. Damascus: Dar al-Fikr, 2009. Aprilian, Elham Wulan, Arif, and Sari Dewi Poerwanti. “The Impact of SoundHoregterhadap Parade on the Socioeconomic Conditions of the Bumirejo Village Community, Blitar Regency.” Jurnal Intervensi Sosial 4, no. 1 (2025): 13–20. https://doi.org/https://doi.org/10.32734/intervensisosial.v4i1.20197. Arafah, I. “The Sadd Adz-Dzari’ah Approach in Islamic Studies” 5 (2020): 68–86. https://doi.org/10.32505/muamalat.v5i1.1443. Arifin, Misbahul, and Umar Mansur. “Analysis of Fiqh on The ‘Soundhoreg’ Trend: A Study of Ethics and Limits of Audio Use.” LexIslamica: A Multidisciplinary Approach to Islamic Law and Its Contemporary Applications 1, no. 1 (2025): 1–11. https://doi.org/10.33650/joki.v4i2 Arum, Hafidza Sanshia, and Mawardi Mawardi. “Waste and Overconsumption in Modern Finance: An Analysis of Qs Values. Al-Isra: 26-27.” Al-Muzdahir : Journal of Sharia Economics 7, no. 1 (January 1, 2025): 26–27. https://doi.org/10.55352/ekis.v7i1.1375 Arzroomchilar, Ehsan, and Maryam Olamaiekopaie. “Where Technology Meets Islam: Towards an Islamic Perspective on Technology.” Journal of Islamic Thought and Civilization 12, no. 2 (November 11, 2022): 14–27. https://doi.org/10.32350/jitc.122.02. Bram, Damianus. “Sound Horeg: East Java’s Unique Entertainment That Has Taken Social Media by Storm, Pros and Cons Emerge.” solobalapan.com, 2025. https://solobalapan.jawapos.com/berita-utama/2306351459/sound-horeg-hiburan-khas-jawa-timur-yang-menggetarkan-media-sosial-pro-dan-kontra-pun-bermunculan. Caillouët, Jean-David. “The Voices of South-East Asian Soundscapes.” Creative Research in Music, 2020. https://doi.org/10.4324/9780429278426-11. Dahlan, Moh, Mohammad Reevany Bustami, Makmur, and Siti Mas’ulah. “The Islamic Principle of Ḥifẓ Al-Nafs (Protection of Life) and COVID-19 in Indonesia: A Case Study of Nurul Iman Mosque of Bengkulu City.” Heliyon 7, no. 7 (July 2021): e07541. https://doi.org/10.1016/j.heliyon.2021.e07541. Darmawan, Mohammad Dzikri, and Riska Efendi. “The Role of Horeg Sound in Cultural and Economic Transformations of Mengare Island.” Turath: Interdisciplinary Journal of Economics 1, no. 1 (2024): 1–13. https://doi.org/https://doi.org/10.15642/turath.2024.1.1.1-13. Faiz, Abd. Aziz, Muthi’ah Zuhrotunnisa, Subkhani Kusuma Dewi, and Zulfan Nabrisah. “Middle-Class Muslims Piety Festival in Indonesia Islamic Contemporary.” IBDA` : Journal of Islamic and Cultural Studies 21, no. 2 (September 14, 2023): 169–86. https://doi.org/10.24090/ibda.v21i2.6859 Fakher, Ali. “Contemporary Issues in the Provisions of Neighborhood.” Journal of Umm Al-Qura University for Sharia’h Sciences and Islamic Studies, no. 95 (December 19, 2023): 143–55. https://doi.org/10.54940/si26141842. Fauzi, Ahmad, Nasrulloh, and Annafik Fuad Hilmi. “The Influence of Sound Horeg on the Surrounding Environment in the Perspective of Al-Qur’an Surah Al-A’raf Verse 31 in Ibn Kathir’s Interpretation.” Journal of International Multidisciplinary Research 2, no. 11 (2024): 170–76. https://doi.org/https://doi.org/10.62504/jimr973 Fikri, Mohammad. “When Sound is Forbidden: Sound Horeg and Noise Politics in Jember.” Multikultural: Journal of Social Sciences 3, no. 2 (2025): 1–17. https://doi.org/10.20527/multikultural.v3i2.673. Fikria, Mohammad, Didik Suharijadib, and Hasan Baharun. “Sound Horeg as Popular Cultural Discourse: A Cultural Critical Study of Religious Responses in East Java.” Tutur Sintaksis: Journal of Indonesian Language and Literature Education, Linguistic Studies and Local Wisdom 1, no. 1 (2025): 25–41. https://doi.org/https://doi.org/10.64344/trst.v1i1.31 Firdaus, Syarif, and Mukhsin Achmad. “An Epistemological Study of Islamic Law in the Context of the Indonesian Ulema Council’s Fatwa.” JURNAL PUSAKA 14, no. 1 (June 18, 2024): 42–55. https://doi.org/10.35897/ps.v14i1.1451 Fitra, Akhmad Aidil, and Yousuf Aboujanah. “Gadamerian Hermeneutical Analysis of Hasbi Ash-Shiddieqy’s Interpretation of QS. Luqman (31):6 in the Context of Contemporary Entertainment Discourse.” Al-Karim: International Journal of Quranic and Islamic Studies 3, no. 1 (March 30, 2025): 59–78. https://doi.org/10.33367/al-karim.v3i1.6839 Fitria, Auliana Salsabila. “Legal Supervision of Renters Using Sound Gigantic That Exceeds The Deibel Limit From The Perspective of Positive Law and Maqashid Syariah (Study at the Civil Service Police Unit of Malang Regency).” Thesis: UIN Maulana Malik Ibrahim Malang, 2025. Ghani, Zulkiple Abd, and Suria Hani A. Rahman. “Transforming Islamic Entertainment and Values in Malaysian Films.” Journal of Arab & Muslim Media Research 16, no. 1 (April 1, 2023): 3–16. https://doi.org/10.1386/jammr_00053_1. Hakiki, Imron, and Aloysius Gonsaga AE. “Malang Regency Government Prepares Derivative Regulations Related to Sound Horeg.” Kompas, 2025. http://surabaya.kompas.com/read/2025/08/18/132951778/pemkab-malang-siapkan-aturan-turunan-terkait-sound-horeg. Haq, Sansan Ziaul. “Questioning the Validity of Sadd Al-Dharai‘ as a Basis for Islamic Law: The Epistemological Polemic of Ushuliyyin.” AL-AQWAL : Journal of Islamic Law Studies, 2024. https://doi.org/10.53491/alaqwal.v3i02.1035. Haris, Arkin, Aris Widodo, Irma Dwi Tantri, and Siti Sarah. “Eco-Maqāṣid in Climate Change Campaigns: From an Ecolinguistics Study to the Philosophy of Islamic Law.” Al-Manahij: Journal of Islamic Law Studies, August 13, 2024, 219–36. https://doi.org/10.24090/mnh.v18i2.10652. Hassan, Wan Zulkifli Wan, and Laizatulnorhasikin Mohd Adom. “Theory and Application of Sadd Al-Dhara’i‘ (Blocking the Means) in Curbing Crime in Malaysia.” International Journal of Academic Research in Business and Social Sciences 12, no. 4 (April 5, 2022). https://doi.org/10.6007/IJARBSS/v12-i4/13084. Huda, Miftahul, and Bilal Ramadhan. “Husband of Victim Who Died at Sound Horeg Carnival: His Voice Was Loud, It Doesn’t Make Sense to Say It Wasn’t Dangerous.” Kompas, 2025. https://surabaya.kompas.com/read/2025/08/04/134617578/suami-korban-meninggal-di-karnaval-sound-horeg-suaranya-keras-nggak-masuk Irawan Rangkuti, Chairil, Sukiati Sukiati, and Ramadhan Syahmedi Siregar. “The Concept of Maqashid Sharia in the Effectiveness of the Implementation of Presidential Regulation No. 72 of 2021 Concerning the Handling of Stunting in Mandailing Natal Regency.” Journal of Law, Politics, and Humanities 4, no. 5 (July 10, 2024): 1404–17. https://doi.org/10.38035/jlph.v4i5.526. Kamal, Mohammad Arif, Tahsinur Rahman Warsi, and Osama Nasir. “ISLAMIC PRINCIPLES AS A DESIGN FRAMEWORK FOR URBAN SYSTEM: ENVIRONMENTAL CONCERN AND SUSTAINABLE DEVELOPMENT.” Journal of Islamic Architecture 7, no. 4 (December 30, 2023): 699–712. https://doi.org/10.18860/jia.v7i4.21187. Kapanlagidotcom. 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Kh, Allya Salsa Bilatul, Diajeng Anugrah Cantika Sari, and Fatkurohman Nur Rangga. “The Development of Sound Systems as Culture and Social Competition in Sumbersewu Village, Muncar District, Banyuwangi.” RISOMA: Journal of Social Humanities and Education Research 2, no. 4 (2024): 220–44. https://doi.org/https://doi.org/10.62383/risoma.v2i4.156 Khaleel, Fawad, and Alija Avdukic. “Islamic Classical Literature (A.D. 950–1450) on Institutionalization of Ethics for Regulating Markets and Society.” Religions 15, no. 12 (December 9, 2024): 1496. https://doi.org/10.3390/rel15121496 Khalil, Atif. “Humility in Islamic Contemplative Ethics.” Journal of Islamic Ethics 4, no. 1–2 (December 15, 2020): 223–52. https://doi.org/10.1163/24685542-12340048. Kasim, Muh. Isra Syarif, and Ashal Mattanra. “The Application of the Principle of Lā Ḍarara Wa Lā Ḍirār in the Use of Firecrackers to Repel Plant Pests.” AL-QIBLAH: Journal of Islamic Studies and Arabic Language 3, no. 5 (September 27, 2024): 843–65. https://doi.org/10.36701/qiblah.v3i5.1746 Mohamad Yunus, Mohamad Ismail Bin. “The Position and Application of Islamic Legal Maxims (Qawaaid Al-Fiqhiyyah) in the Law of Evidence (Turuq Al-Hukmiyyah).” FIAT JUSTISIA: Journal of Law 13, no. 1 (April 2, 2019): 43. https://doi.org/10.25041/fiatjustisia.v13no1.1479 Muhamad Shadiq, Gusti, Jalaluddin Jalaluddin, Fathurrahman Azhari, and Fahmi Hamdi. “A Study of Istinbath Methodology and Islamic Legal Patterns in Fatwa Institutions in Indonesia (LBMNU, Muhammadiyah Tarjih Council, and MUI Fatwa Commission).” Indonesian Journal of Islamic Jurisprudence, Economic and Legal Theory 2, no. 2 (June 8, 2024): 684–99. https://doi.org/10.62976/ijijel.v2i2.546 Muslim, Mustafa. Mabahis Fi Al-Tafsir Al-Maudu’i. Damascus: Dar al-Qalam, 2000. Ourkia, Abderrazak, and Mohamad Abdullah Alsaied. “The Impact of Islamic Jurisprudence Principles on the Urban Planning of Historic Cities.” Journal of Posthumanism 5, no. 5 (April 29, 2025). https://doi.org/10.63332/joph.v5i5.1304. Pakeeza, Fariha Fatima Dr Shahzadi. “Application of Five Fundamental Islamic Legal Maxims (Al-Qawa’id Al-Fiqhiyyah Al-Khams Al-Kubra) to Islamic Criminal Law” 13 (2020): 1–13. https://doi.org/10.51506/JIHAT-UL-ISLAM.V13I2.149 Rashid, Dr. Burhan. “Humility and Arrogance: Their Respective Legal and Ethical Positions in Islam.” The Journal of Contemporary Issues in Business and Government 27 (2021): 372–81. https://doi.org/10.47750/CIBG.2021.27.03.051. Rinanda, Hilda Meilisa. “Facts About a Young Mother Who Died While Watching Sound Horeg in Lumajang.” detikjatim, 2025. https://www.detik.com/jatim/berita/d-8045597/fakta-fakta-ibu-muda-meninggal-saat-nonton-sound-horeg-di-lumajang. 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MUI Digital Editorial Team. “MUI East Java Fatwa Commission Invites Doctors and Sound Horeg Businesspeople to Discuss Fatwa.” MUI Digital, 2025. https://mui.or.id/baca/berita/komisi-fatwa-mui-jatim-undang-dokter-hingga-pebisnis-sound-horeg-bahas-fatwa Wahid, Sahid, Achmad Musyahid, and Rahmatiah HL. “The Logic of Impairment in Islamic Law: Philosophical Perspective as a Foundation for Ethics Education.” Journal of Education Review Provision 4, no. 3 (December 23, 2024): 25–28. https://doi.org/10.55885/jerp.v4i3.462. Yilmaz, Ekrem. “An Overview of Waste in the Context of Islamic Economics and Heterodox Approaches: On Common Discourses.” International Journal of Ethics and Systems, April 16, 2024. https://doi.org/10.1108/IJOES-08-2023-0177. Zakariyah, Luqman. Legal Maxims in Islamic Criminal Law: Theory and Applications. Leiden: Brill | Nijhoff, 2015. https://doi.org/10.1163/9789004304871. Zuhdi, Syaifuddin, and Rizki Widyawati. “The Islamic Legal Maxims in Consideration of Religious Court Judge.” In Advances in Social Science, Education and Humanities Research, 280–86. Atlantis Press, 2022. https://doi.org/10.2991/assehr.k.220501.032.
Epistemological Transformation of Hadith Transmission in Post-3rd Century of Sufi Tradition Ahmad Ubaidillah Ma'sum Al Anwari; Muhammad Akmaluddin
Dialogia Vol. 23 No. 02 (2025): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v23i02.12096

Abstract

The discourse on hadith transmission within the Sufi tradition presents a compelling subject for inquiry, particularly concerning its inherent dynamics and the intellectual tensions arising between Sufi practitioners and ḥadīth scholars. While Sufis define themselves as guardians of Prophetic teachings through spiritual realization and divine connection, a paradoxical divergence emerges: their methods of transmission often contravene the principles of validation recognized by mainstream scholarship. Departing from this apparent contradiction, this study investigates the epistemological framework through which Sufis engage with hadith and the methodological principles underpinning their transmission practices. Employing a descriptive-qualitative methodology in library research methodology, relevant data were systematically collected, verified for authenticity, classified thematically, and subjected to critical analysis and reflection. This inquiry reveals that the transformation within Sufi circles and the doctrine of taṣawwuf itself is fundamentally shaped by historical shifts, with each epoch developing distinct forms and modes of praxis. The principal finding of this research lies in the demonstration that the evolution of transmission practices follows a discernible trajectory: it originated within the traditional framework governed by the isnād system, transitioned into a phase marked by the simplification or truncation of isnāds, and culminated in the emergence of methods radically distinct from the established tradition of hadith scholars. This final stage is characterized by alternative methodologies based on kashf and ru’yā. The adoption of these alternative methods stems from the Sufi ambition to maintain a continuous spiritual connection with the Prophet, a connection they contend is accessible primarily through contemplative practice. While contemplation possesses a basis for legitimacy within Prophetic tradition, its application as a formal channel for transmitting ḥadīth risks replicating a historical peril: the proliferation of fabricated hadiths. This risk arises from the inherent difficulty of verifying the chain of transmission (isnād) and the matn of such experientially-received knowledge through the systematic criteria developed within the classical science of hadith. REFERENCES Al Anwari, Ahmad Ubaidillah Ma’sum. ‘Melacak Konstruksi Dasar ‘Adālah al-Rāwī Dalam Tradisi Sufi’. Tesis, UIN Sunan Kalijaga, 2025. Al-’Imād, Ibn. Syażārah Al-Żahab Fi Akhbār Man Żahab. Vol. 10. Beirut: Dār Ibn Kaṡīr, n.d. Al-Kalābażī, Muḥammad Ibn Isḥāq. Al-Ta’arruf Li Mażhab Ahl al-Taṣawwuf. Beirut: Dār al-Kutub al-’Ilmiyyah, 1993. Al-Laknawi, Muḥammad ‘Abd al-Ḥayyi. Al-Ajwibah al-Fāḍilah Li al-As’ilah al-’Asyrah al-Kāmilah. 7th edn. Halb: Maktabah al-Maṭbū’āt al-Islāmiyyah, 2007. al-Maqdisī. Ṣafwah Al-Taṣawwuf. Beirut: Dar al-Muntakhab al-’Araby, 1995. Al-Raḥmahurmuzī, Al-Ḥasan Ibn Abd al-Raḥman. Al-Muḥaddiṡ al-Fāṣil Baina al-Rāwī Wa al-Wā’ī. Dār al-Fikr, 1984. Al-Thusi, Abu Nashr al-Siraj. Kitab Al-Luma’ Fi al-Tashawwuf. Mesir: Dar al-Kutub al-Haditsah bi Mishr, 1960. Anwari, Ahmad Ubaidillah Ma’sum Al. ‘Kajian Autentisitas Hadis Dalam Kitab Ihya’ ‘Ulumuddin: Perbandingan Metodologi Antara Ahl Al-Hadits Dan Ahl Al-Shufi’. Skripsi, UIN Sunan Kalijaga, 2022. Arafat, Ahmad Tajuddin. ‘Interaksi Kaum Sufi Dengan Ahli Hadis: Melacak Akar Persinggungan Tasawuf Dan Hadis’. Journal of Islamic Studies and Humanities 2, no. 2 (2017). ———. ‘Mata Rantai Sufi Perawi Hadis Dalam Al-Kutub at-Tis’ah’. UIN Walisongo, 2017. Arafat, Ahmad Tajuddin, Mutma’inah, and Hanik Rosyida. ‘Sufistic Approach in Understanding Hadith: Ḥakīm al-Tirmidhī’s Viewpoint’. Teosofia: Indonesian Journal of Islamic Mysticism 11, no. 1 (2022). Aṣfihānī, Abū Nu’aim al-. Ḥilyah Al-Auliyā’ Wa Ṭabāqah al-Aṣfiyā’. Vol. 9. Dār al-Fikr, 1996. Asqalani, Ibn Hajar al-’. Ta’rīf Ahl al-Taqdīs Bi Marātib al-Mauṣūfīn Bi al-Tadlīs. Madinah: Maktabah al-Manār, n.d. Aṭṭār, Farid al-Dīn al-’. Tażkirah Al-Auliyā’. Translated by Muhammad al-Ashīly al-Wasṭānīy. Syuriah: Dār al-Maktabī, 2009. Azami, Muhammad Mustafa. Hadis Nabawi Dan Sejarah Kodifikasinya. Translated by Ali Mustafa Ya’qub. Jakarta: Pustaka Firdaus, 2020. Baghdādī, Al-Junaīd al-. Tāj Al-’Arifīn. Dār al-Syurūq, 2005. Brown, Daniel W., ed. The Wiley Blackwell Concise Companion to The Hadith. UK: John Wiley & Sons Ltd, 2020. Dickson, William Rory. ‘Sufism and Shari’a: Contextualizing Contemporary Sufi Expressions’. Religions 13, no. 449 (2022). Ghazālī, Abū Ḥāmid al-. Iḥyā’ Ulūm al-Dīn. Beirut: Dār Ibn Hazm, 2005. Hanbal, Ahmad Ibn. Al-Zuhd. Mesir: Dār al-Ghadd al-Jadīd, 2005. Ibn al-Mubārak, Abdullāh. Al-Zuhd Wa al-Raqāiq. Riyadh: Dār al-Mi’rāj al-Dauliyyah, 1995. Ibn ‘Arabī. Fuṣūṣ Al-Ḥikam. Beirut: Dār al-Kitāb al-’Arabī, n.d. Idri. Problematika Autentisitas Hadis Nabi Dari Klasik Hingga Kontemporer. Jakarta: Kencana, 2020. Khaṭīb, Muhammad ‘Ajjāj al-. Ushūl Al-Hadīṡ: ‘Ulūmuhu Wa Musthalahu. Mesir: Dār al-Fikr, 2006. Kudhori, Muhammad. ‘Metode Kashf Dalam Penilaian Hadis: Studi Tashih Hadis Di Kalangan Kaum Sufi’. Jurnal Afkaruna 14, no. 1 (2018). Makkī, Abī Thālib al-. Qūt Al-Qulūb. Dār al-Turāṡ, 2001. Māliki, Muhammad Ibn ‘Alawi al-. Al-Qawā’id al-Asāsiyyah Fi ‘Ilmi Muṣṭalah al-Hadiṡ. 2002. Mar’iy, Mu’min Jamal Abdul Aziz. ‘Al-Maqāmāt Wa al-Ahwāl ‘inda al-Shūfiyyah Wa Muwaqqifu al-Salaf Minha’. Thesis, Jāmi’ah al-Quds, 2021. Muḥammad, Yūsuf Khaṭṭār. Al-Mausū’ah al-Yūsufiyyah Fi Bayāni Adillah al-Ṣūfiyyah. Dār al-Taqwā, 2003. Muḥāsibī, Al-Ḥāriṡ al-. Risālah Al-Mustarsyidīn. Ḥalb: Dār al-Salām, 1983. Muslim Ibn al-Hajjaj. Shahih Muslim. Dar al-Tashil, 2014. Naisabūrī, Al-Hākim al-. Ma’rifah ‘Ulūm al-Hadīṡ Wa Kamiyyah Ajnāsih. Beirut: Dār Ibn Hazm, 2003. Nasr, Sayyed Hossein. Islam: Religion, History, and Civilization. HarperCollins e-book, 2002. Nitze, Richard. The Unconscious Mind and Problem Solving. Cambridge University Press, 2018. Nurdin, Eep Sopwana. Pengantar Ilmu Tasawuf. Bandung: Aslan Grafika Solution, 2020. Palmer, Aiyub. ‘Sufism’. In The Wiley Blackwell Concise Companion to the Hadith. UK: Wiley Publisher, 2020. Qāsimī, Muḥammad Jamāl al-Dīn al-. Qawā’id al-Taḥdīṡ Min Funūn Muṣṭalaḥ al-Ḥadīṡ. Beirut: Muassasah al-Risālah, 2004. Qusyairi, Abdul Karim al-. Risālah Al-Qusyairiyyah Fī ‘Ilm al-Taṣawwuf. Beirut: Dar al-Khayr, 2004. al-Sya’rani, Abdul Wahhab. Al-Ṭabaqāh al-Kubrā. Beirut: Dar al-Fikr, 2006. Simuh. Tasawuf Dan Perkembangannya Dalam Islam. Yogyakarta: IRCiSoD, 2019. Subki, Tajuddin al-. Thabaqah Al-Syafi’iyyah al-Kubra. Dar Ihya’ al-Kutub al-’Arabiyyah, 1918. Suriasumantri, Jujun. Filsafat Ilmu: Sebuah Pengantar Populer. Jakarta: Pustaka Sinar Harapan, 2005. Suyūṭī, Jalāl al-Dīn al-. Tadrib Al-Rāwī Fī Syarḥ Taqrīb al-Nawāwī. Riyadh: Maktabah al-Kauṡar, 1994. Tirmīżi, Al-Hakīm al-. Nawādir Al-Uṣūl Fī Ma’rifah Ahādīṡ al-Rasūl. Beirut: Dar al-Nawadir, 2010. Tottoli, Roberto. ‘Genres’. In The Wiley Blackwell Concise Companion the Hadith, edited by Daniel W. Brown. UK: Wiley Publisher, 2020. Weber, Max. Economy and Society: An Outline of Interpretative Sociology. University of California Press, 1978. Zed, Mestika. Metode Penelitian Kepustakaan. Jakarta: Yayasan Pustaka Obor Indonesia, 2004. Zuhar, ‘Adnan ‘Abdullah. Taṣḥīḥ Al-Ḥadīṡ ‘inda Sādah al-Ṣūfiyyah. n.d.
Negotiation of Salafi Da’wah Discourse in Digital Space : An Islamic Communication Study of Rumaysho.com Ali Ridho; Rusdiyanto; Mardan Umar; Mike Meiranti; Zainun Nur Hisyam Tahrus
Dialogia Vol. 24 No. 01 (2026): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v24i01.12196

Abstract

Digital transformation in religious communication has triggered significant changes in Islamic da’wah strategies and narratives, including among ideologically recognized groups such as Salafi. This study aims to examine how Salafi da’wah discourse is negotiated, adapted, and represented in digital spaces through Rumaysho.com, a popular da’wah platform managed by Ustaz Muhammad Abduh Tuasikal. Using a qualitative approach and Norman Fairclough’s Critical Discourse Analysis (CDA) method, this research analyzes 30 articles on creed (aqidah), worship (ibadah), and contemporary issues published between 2024 and mid 2025. The analysis follows Fairclough’s three dimensions, namely textual analysis, discourse practice, and social practice, to reveal how ideological messages are recontextualized to align with the participatory and plural characteristics of digital public spaces. The findings show that Rumaysho.com represents a shift in Salafi da’wah discourse, where textual orthodoxy is strategically adapted through communicative, aesthetic, and symbolic approaches, thereby maintaining ideological authority while reaching a broader public sphere. This study contributes a framework for understanding how theologically rigid groups strategically adapt their communicative repertoire in digital environments without doctrinal compromise.
Negotiating Islam, Modernity, and Gender : A Discourse Analysis of Muslim Women’s Responses to Saudi Arabia's Vision 2030 Nadia Arrifqi; Safira Budiaty Nafi'a; Amanda Putri; Nabila Izzatul Ufairah; Ahmad Kholil
Dialogia Vol. 24 No. 01 (2026): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v24i01.12277

Abstract

The social reform movement launched through Vision 2030 in Saudi Arabia represents a new phase of Islamic modernity by positioning women’s empowerment as a key pillar of national transformation. This study aims to examine Muslim women’s responses to these reforms and analyze how contemporary Islamic discourse reconstructs the meaning of women’s roles within the framework of modern Islamic civilization. Positioned within a critical-descriptive approach, this study employs a qualitative literature analysis using Foucault’s discourse theory integrated with Amina Wadud’s Islamic feminist perspective. Data were obtained from Vision 2030 policy documents, international reports, scholarly publications, and Twitter/X discussions reflecting Saudi women’s opinions. The findings reveal three major patterns of response: adaptive, resistant, and ambivalent. Furthermore, the state uses Islam as an ideological instrument through three discursive stages: religious legitimation by clerical authorities, reinterpretation of teachings in global religious forums, and internalization of moderate values in social policy. The study concludes that Vision 2030 reforms signify not only gender policy transformation but also the recontextualization of Islamic discourse that situates women as active agents in negotiating religion, culture, and modernity. On a transnational scale, these dynamics offer a critical comparative lens for the evolution of moderate Islamic (wasathiyyah) discourse and gender mainstreaming initiatives across the global Muslim world, while providing vital reflections for the domestic context in Indonesia.
Ta'zir sebagai Pendidikan: Studi Living Hadith di Pondok Pesantren Al-Munawwir Komplek T Krapyak Yogyakarta Abdul Hafizh Syaichu; Nurhadi; Ema Marhumah
Dialogia Vol. 24 No. 01 (2026): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v24i01.12961

Abstract

This research examines the practice of ta'zīr in Islamic boarding school Al-Munawwir dormitory area T Asy-Syathibi, Krapyak, Yogyakarta, positioning it beyond the binary debate of punitive coercion versus pedagogical idealism. While ta’zīr is frequently criticized in modern educational discourse as a behavioristic and violent disciplinary tool, this study addresses a critical gap by analyzing it as a pedagogical Living Hadith rather than a purely legalistic fiqh instrument. Employing a qualitative field methodology integrating Islamic Educational Philosophy (Ta’dīb) and Social Phenomenology. Data were gathered through prolonged participant observation, institutional document analysis, and in-depth interviews with administrators, active students, and alumni. The findings reveal that the theological foundation of ta’zīr relies on a functional reception of prophetic traditions balancing firmness and mercy. Consequently, its application shifts from physical coercion (dharb) to spiritual and academic restitution, such as mandatory Qur'anic recitation (nderes) and parental consultation (sowan), which are subjectively internalized by students as restorative tarbiyah. This study contributes to the reconceptualization of ta’zīr within global Islamic education by demonstrating how the integration of sacred texts generates a hybrid educational authority. Furthermore, it advances the conceptualization of Living Hadith as a dynamic social practice and outlines a comprehensive model for integrating maqasid-like ethics into institutional character-building frameworks.
#Lanjutkandikamu: Al-Qur’an sebagai Teks Fungsional-Transformatif dalam Gerakan Filantropi Virtual Muhammad Agil Atoillah; Nuzlin Nashihatul Ulayya; M. Yusuf; Muhammad Irham Saryulis
Dialogia Vol. 24 No. 01 (2026): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v24i01.13328

Abstract

This study examines the evolving landscape of Islamic philanthropy within virtual spaces, analyzing how the YouTube channel Hobby Makan transforms digital content into a strategic platform for empowering marginalized MSME communities in Indonesia through the #Lanjutkandikamu movement. Employing digital field research with a qualitative-descriptive approach, the study analyzes 11 purposively selected videos from 2019 to 2025 through two complementary theoretical frameworks: Ahmad Rafiq's Living Qur'an typology, which maps the social function of Qur'anic reception, and Asy-Sya'rāwī's Tafsir Khawāṭir, which provides the exegetical lens for interpreting the specific verses cited. The findings reveal that Hobby Makan's Qur'anic reception operates across three distinct yet interdependent layers: the Lived Qur'an, in which Qur'anic moral values are already embodied in the merchant’s cultural habitus and sanctified through editorial verse selection; the Living Qur'an, in which Evan and Tiwi function as deliberative scriptural agents who mobilize verses such as QS. Al-Baqarah [2]: 245 (Qarḍan Ḥasanan) and QS. Al-Mā’idah [5]: 2 (Ta’āwun) as a theological justification for collective philanthropic action; and the Propagating Qur'an, an extension of Rafiq's typology proposed by this study, in which algorithmically distributed Qur'anic citations reproduce themselves as collective social norms inviting audience imitation. The analysis further identifies a consistent curatorial logic in the channel's verse selection and critically examines the structural tension between altruistic sincerity and the monetized nature of digital content. This study concludes that the Qur'an in the Hobby Makan ecosystem functions as a functional-transformative text, an instrument that simultaneously sacralizes individual action, mobilizes collective giving, and constructs a virtual ummah bound by shared Qur'anic norms, thereby contributing a replicable model to the discourse on digital Islamic anthropology.
Revealing Iʿjāz al-Qur’an: Analysis of the Strength of Evidence in the Makiyah Polemic Verses Ahmad Lutfi
Dialogia Vol. 24 No. 01 (2026): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v24i01.13350

Abstract

Classical scholarship has predominantly located the i‘jāz al-Qur’an (the inimitability of the Qur’an) in its linguistic excellence, scientific allusions, and foreknowledge of the unseen. Such approaches, however, have paid limited attention to the Qur’an’s polemical discourse as a possible locus of i‘jāz. This article proposes an alternative perspective by examining the inimitability of the Qur’an through the argumentative and moral force embedded in its polemical verses. It addresses three questions: why i‘jāz appears within Qur’anic polemics, how these verses affected the Meccan audience, and in what ways the Qur’an’s argumentative structure functioned as a form of i‘jāz in the socio-historical context of Mecca. This study employs qualitative textual analysis based on primary sources consisting of Meccan surahs and selected sīrah literature, complemented by secondary scholarship from both Muslim and Orientalist traditions. The analysis is conducted through a contemporary interpretive framework integrating Muḥammad ‘Ābid al-Jābirī’s theory of Arab reason and Abu Hilal al-‘Askarī’s conception of i‘jāz. The study argues that the inimitability of the Qur’an cannot be reduced solely to aesthetic or epistemic dimensions but also resides in its capacity to construct compelling and irreducible arguments against the opponents of prophethood while simultaneously generating new forms of communal solidarity. The findings indicate that the Qur’an emerged within a context of socio-economic inequality and exercised transformative power by challenging established authority through a moral discourse grounded in values that were already recognized within the religious consciousness of Meccan society. This article contributes to contemporary Qur’anic studies by advancing a moral-argumentative model of i‘jāz, demonstrating that the Qur’an’s polemical discourse constitutes a distinct mode of Qur’anic inimitability.    
IDENTITAS SAYYID DAN LEGITIMASI SOSIAL DI CIKOANG, SULAWESI SELATAN: PERSPEKTIF WEBER DAN BOURDIEU: A Weberian–Bourdieusian Analysis of Sayyid Identity and Social Legitimacy in Cikoang, South Sulawesi Asma Dwi Putri; Wahyu Pratiwi
Dialogia Vol. 24 No. 01 (2026): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v24i01.13465

Abstract

This study examines the social legitimacy of the Sayyid community in Cikoang, South Sulawesi, through the perspectives of Max Weber and Pierre Bourdieu. Using a qualitative interpretive approach, data were collected through in-depth interviews with twelve informants selected through purposive sampling and analyzed using reflexive thematic analysis. The findings show that Sayyid legitimacy is sustained not only through genealogical claims as descendants of the Prophet Muhammad, but also through ritual leadership, collective recognition, inherited religious roles, and symbolic practices embedded in everyday social life. Weber’s concept of traditional legitimacy explains the collective acceptance of Sayyid authority, while Bourdieu’s concepts of symbolic capital, habitus, and field reveal how such legitimacy is continuously reproduced through social and religious practices. This study concludes that Sayyid legitimacy in Cikoang operates as a socially reproduced symbolic order maintained through ritual continuity, symbolic recognition, and community belief. These findings offer a synthesis between Weber's traditional legitimacy and Bourdieu's symbolic capital to explain the reproduction of spiritual authority beyond formal structures of power.
Typology of the Influence of Qirāʾāt Variations on the Interpretation and Istinbāṭ of Islamic Law: Linguistic and Juridical Analysis of Aḥkām Verses Saifullah
Dialogia Vol. 24 No. 01 (2026): DIALOGIA: JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v24i01.13899

Abstract

Studies of qirāʾāt (variant Qur’anic readings) typically focus on the authenticity of oral transmission, which often results in a fragmented examination of their impact on the development of Islamic law. To address this, the current study develops a comprehensive analytical framework that classifies how variations in qirāʾāt influence exegesis (Qur’anic interpretation) and legal deduction (istinbāṭ) in legal verses (ayāt aḥkām). Employing a library research method with an integrative approach, the study encompasses Arabic linguistics—morphology (ṣarf), syntax (naḥw), semantics (dalālah), phonology (ṣawt)—as well as legal methodology (usul al-fiqh). The data is analyzed comprehensively and typologically through the integration of the theory of resolving conflicts of evidence (taʿāruḍ al-adillah). The findings identify four systematic typological models for the influence of recitation variations on legal construction: (1) the Cumulative-Complementary typology, which unites complementary dimensions of meaning without altering the substance of the law; (2) the Conditional-Qualitative typology, which sets strict conditions for legal implementation via changes in verb patterns; (3) the Differentiative-Alternative typology, where shifts in iʿrāb (grammatical case) diacritics polarize schools of thought yet offer alternative legal pathways; and (4) the Categorical-Conceptual typology, which underlies debates in ushūl al-fiqh concerning the boundaries of literal and figurative meaning. Epistemologically, these findings confirm that the plurality of Islamic law (ikhtilāf al-fuqahāʾ) has a valid textual-linguistic foundation inherent in the very structure of revelation. This foundational plurality reflects the flexibility of sharia (Islamic law).

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