This study aims to collect, present, and analyze the Qur’ān’s talk about the guidance of Qur’ān, in Sayyid Quṭb’s al-Ẓilāl. To accomplish them, the researcher employed the inductive approach by collecting Qur’ānic verses that talk about the guidances of Qur’ān, and then locating the commentaries of the author of al-Ẓilāl on those verses. It was followed by the analytical approach by analyzing those collected verses, and finally the deductive approach by concluding issues that emerge from those examined verses relating to the Qur’ān’s talk about the guidance of Qur’ān. The researcher gathered several findings, among them: 1) The term of “al-Huda” in the Holy Qur’an has two meanings. The first, “Al-Hudā” in the sense of guidance, clarification, showing the path of truth, and clarifying the argument, and the second: “Al-Hudā” is the grace of God with success and infallibility for the servant. 2) Sayyid Qutb believes that the general or innate guidance is the greatest trust that God Almighty bestowed on all people, and that the Qur’anic guidance is the core of the miracle of the Qur’an. 3) The condition for attaining the guidance of the Qur’an is that a person has a sincere intention and corrects his aspiration when dealing with it. The second is looking and contemplating its noble verses, universal and legal. 4) The way of the Holy Qur’an in proving guidance is through exhortation and remembrance, which came in a variety of ways. 5) The goal of guidance in the views of the Qur’an is social change, and that is in two stages. The first stage is family readiness, and the second stage is social solidarity.

This article aims to probe the discourse surrounding the debate between classical and modern interpretations of the Quran and the factors contributing to these interpretation styles' formation and evolution. The first interpretation is considered textualist and does not use much of an outside scientific approach inherited from Islam. In contrast, the modern interpretation is enunciated to depart from the traditional Islamic scholarly traditions and employ social science approaches. The research was conducted through a library research approach, analyzing classical tafsir manuscripts and modern academic research. The study extrapolated that the evolution of interpretation is shaped by the tendencies and interests of interpreters, impacted by their worldview and cultural history. As a result, the emerging interpretation styles enclose classical-literalist, theological, and modern-rationalist.

Tik Tok has been considered as an attention grabbing alternative social media platform for the millennial generation as a way to convey and receive religious messages, especially Quranic messages. The use of TikTok as a new medium has also given birth to the current trend of learning the Qur’an. This study attempts to explain the impact of Quranic content on Tiktok on Quran learning. In the academic realm, this research seeks to contribute to discussions on the study of the Qur’an in its relation to social media. Using Ahmad Rafiq’s reception theory of the Qur’an and Gary R. Bunt’s theory of cyber Islamic environments, this qualitative research concludes the following points; first, the Quranic-related contents on TikTok comprise of several typologies, such as; quotes, interpretations, completing Quranic verses, tajwid, tahsin, qira’ah or recitations, lectures, news, stories, daily practices, murattal, rasm or manuscripts, the virtues of Quranic verses, memorization, guessing surahs, tips, and duets. Second, at the beginning of 2020, during the outbreak of COVID-19 pandemic, there had been an increased use of TikTok among people from various circles, ranging from the general public, celebrities, businessmen, preachers and others. Some preachers had been using TikTok as one of the learning media for the millennial generation. Third, TikTok had enabled creators of Quranic-related content to convey Quranic messages through Quranic content videos to be responded by netizens in the comments column. In this context, they started to turn to TikTok for religious advice and to answer some of their religious questions.

Analysis regarding al-Mujādilah verse 1 often only focuses on the incident that happened to Khawlah bint Tsa'labah. In contrast, on the other hand, this verse also talks about the procedures for women in expressing their aspirations. This article wants to elaborate on this side that is rarely highlighted. This is done by conducting a linguistic analysis of QS. al-Mujādilah verse 1. By using critical linguistic theory as the reading framework offered by Arkoun. This paper also attempts to reveal the performative side of the text by examining the critical relationships in verses and the meanings that arise from them. Using critical linguistic theory, it can be found that Arkoun's critical linguistic approach can offer interpretation by understanding the acts that work in the text so that the text's whole meaning can be understood. From critical linguistic analysis, we can move to the level of performative reading, where this verse offers at least two applicative steps for anyone who wants to voice their aspirations, first; carry out protests, discussions, or even debates carried out dialectically, and the second; is to encourage each of these efforts with spiritual practices.

This paper discusses the oral interpretation of Kyai Sya'roni Ahmadi Kudus, who textually interpreted QS. Al-Ahzāb [33]:33. His interpretation is contrary to the current phenomenon, so the purpose of this paper is to find out the maqashid of Kyai Sya'roni's interpretation regarding the better women at home, and when they leave the house, there must be a companion or surveillance. This paper used descriptive analysis through the maqashidi Abdul Mustaqim interpretation approach. The results were obtained after applying the maqashidi interpretation method, including maslahah analysis, Qur'anic text and theme analysis, the historical context of revelation, the social context of Kyai Sa'roni in interpreting the al-Qur'an, and also social science analysis. By applying maqashid analysis, this paper argued that better women at home are a direction to preserve women's dignity. There are four alternative surveillance methods for women, e.g., close friends, security officers, constitution, and digital security system. The maqashid aspect of this verse is hifẓ al-nasl.

This study aims to reveal various kinds of human behavior towards their properties and the ideal management of this property from the perspective of the Quran. This research also attempts to link the knowledge of the Quranic maqasid with the financial management carried out by humans to improve their contradictive behavior. By using qualitative methods with inductive descriptive approaches and various sources such as the Quran and its interpretations, journals, magazines, and classical literature, this research found that owning wealth does not contradict the concepts of zuhud and piety. The al-Quran displays human behaviors who manage their wealth well and make their wealth as a ware towards God. Multiple discourses about wealth in the Quran showed that the behavior of adoring wealth is natural and matches the Quranic nature, which adapted to human nature. The treasure and wealth itself belong to God, which humans naturally revere. Humans have different behavior when dealing with wealth. First, worldly behavior is not fair. Second, the behavior of miserly and miserly. Third, moderate behavior that has intelligent management in managing assets. Differences in human behavior in managing these assets are usually determined by their social environment.

This article aims to explore the concept of hate speech in the Qur'an, its narrative form, and the Qur'an's response to hate speech behavior. The object is al-Qur'an Surah al-An'am [6] verse 108, which contains the narrative of hate speech. Using qualitative methods and content analysis, this article concludes that in Surah Al-An'am [6] verse 108, there is a prohibition on hate speech, namely the banning of insulting followers of other religions. This form of humiliation can take the form of insulting places of worship and religious symbols and even forcibly disbanding religious events. Besides that, in Surah al-An'am [6] verse 108, also teaches about religious moderation by inviting Muslims to have tolerance in religion and respect for followers of other religions by not insulting or disturbing them according to what is said in the text of the Qur'anic verse. It is hoped that this research can be one of the efforts to support religious moderation programs in Indonesia so that Muslims can provide peace for all religious people and show the face of Islam, Rahmatan Lil 'alamīn.

This article examines the poetic explanation of K.H.E. Abdullah (1918-1994) about time in Q.S. al-Fajr [89]: 1-5. The poem K.H.E. Abdullah not only interprets Q.S. al-Fajr [89]: 1-5 as a phenomenon of the circulation of time in the universe but also as a metaphor for the journey of human life. His interpretation was published in the Iber Sundanese magazine in the October-December 1970 edition in the rubric of Tafsir Al-Qur'an. E. Abdullah is the second generation activist of the Islamic Unity organization (PERSIS) after A. Hassan. Based on library research and the descriptive-analytical method, this article shows that the verse about the phenomenon of time in al-Fajr/89: 1-5 is interpreted metaphorically as a description of human life in the world. The word al-Fajr means youth before ruruntuk (old age) comes. Laya>l 'asr is interpreted as alternating nights describing the increasing age. Al-syaf' interpreted as a whole moon night, represents a perfect age as an adult. Al-watr interpreted when the night turns dark reflects the time of getting older. The passage of youth into old age means wa al-layl iz\a> yasr (by night when it passes). From the Sundanese literary approach, E. Abdullah's pupujian poem generally shows the works that refer to the rules of pupujian, as seen in the number of lines, syllables of arrays, and the final rhyme of each line (a-a-a-a). This pupujian poem emphasizes that although E. Abdullah is active in the modernist Islam movement, he still preserves the tradition of pupujian in his work to bring himself closer to the local culture.