The tap for democracy in Indonesia only opened quite wide when government leadership shifted from Soeharto to Gus Dur. This marks the emergence of a cultural movement by a group of people in various regions. This research aims to find answers to how the civil society movement model is relevant in the Indonesian context and the power of civil society to realize political decency. The method used in this research is descriptive-analytic based on literature review of various existing literature (library research). From the research carried out, it was found that the term civil society in Islam is equivalent to civil society. Civil society refers to the historical and socio-political context established by the Prophet Muhammad SAW and his followers in Medina. Azra sees civil society as a civil society that is independent, democratic, religious, civilized and upholds human values. In the Indonesian context, civil society is an alternative solution to social problems through empowering and strengthening the control power of civil society so that it is able to realize and uphold democratic life and uphold human rights.

In the line of life, humans have knowledge (epistemology) and truth that they believe in, but can this be accounted for? Therefore, these two objects have become mainstream in the branches of philosophy. And so hadith science, the standard of truth of hadith must go through very strict verification. Historically in understanding the truth there are three popular traditional of views; correspondence, coherence, and pragmatics. In the study of hadith science, it is called epistemology of hadith. This theory is very relevant as a form of interconnection of two scientific disciplines (multidisciplinary). This research is a literature review with a descriptive-analysis method. The results of research provide the conclusions that the hadith epistemological framework for testing the validation of a hadith can use these three major views; (1) correspondence (based on empirical-historical data by tracking asbab al-wurud or tarikh al-ruwwah); (2) coherence (based on the principles of mushthalah al-hadith); (3) pragmatics (mashlahah al-ummah). This theory can be a ways of tracing the historical-philosophical validity of hadith so that its truth can be legalized.

Gender equality is still an issue that attracts attention today, especially in Indonesia where people's understanding of this concept is still unclear. This article highlights the common misconception that gender equality leads to gender homogenization, when in fact the movement aims to eliminate discrimination against women in various aspects of life. This study aims to deepen understanding of gender equality from Islamic and Christian perspectives through qualitative research using the literature study method. The findings show that both Islam and Christianity recognize gender equality in their views, affirming that women have equal rights with men before God. The Koran and Islamic teachings emphasize the importance of fair treatment of women, while Christianity emphasizes human equality before God without distinction of gender.

From Greece to the contemporary era, democracy has become the main pillar of the global political system with its basic principle that power comes from the people, making democracy an ideal paradigm. As is well known, there is an impression that democracy has regressed. There are even claims that democracy is an illusion. This article aims to explain how Al-Farabi's socio-political philosophy can be integrated and applied concretely in the dynamics of democracy. The research approach uses qualitative theoretical analysis by referring to Al-Farabi's major works, especially "Al-Madina Al-Fadila." A review was conducted on contemporary journals and relevant literature. Research Findings This study identifies Al-Farabi's philosophical concepts, such as justice, moral leadership, and citizen participation, which have significant potential to shape social and political dynamics. The results provide an overview of the ethical values championed by Al-Farabi and are in line with the basic principles of democracy. The theoretical and practical implications of this research provide a strong impetus for critical reflection and constructive discussion regarding the implementation of democracy in the contemporary context.

Science is one of the important things in efforts to approach and get to know existing objects, so it requires a correct basis for self-awareness such as understanding khudi. Because, the direction of modernity with the spirit of the developing Western Renaissance makes Modern Science behave fragmentatively. So that the physical dimension is separated from the metaphysical dimension which requires values and morals. So, this research seeks to analyze certain aspects and sides of modern science, to then be criticized with the perspective of Khudi Muhammad Iqbal. This research is library research using a philosophical approach in critical analysis on data. The results of this research state that Khudi Muhammad Iqbal has a comprehensive-integral influence on a person in terms of his awareness. So, it brings universality, wise considerations, and the relevance of good life from a philosophical basis, especially for scientific trends in this era which are used as references for modern life.

This paper explores Pieter Coppens' construction of Sufi interpretation epistemology that dismantles the old knowledge of Sufi interpretation. The general conception of Sufi interpretation lies in the subjectivity of the interpreter. The mystical experience of divinity expressed in the interpretation is said to make the resulting interpretation invalid. However, this opinion is not accompanied by a deepening of Sufism elements in the Qur'an as something interpreted. Less comprehensive studies compartmentalize and tend to authorize the legality of an interpretation. This paper will be elaborated through three questions, namely how the elements of Sufism in the Qur'an according to Coppens, the epistemological structure, and its implications for interpretation. This research is literature research with qualitative method. The results of this study indicate that Sufi interpretation is like any other interpretation, due to its dogmatic and conservative nature. Because of his opinion, he presents the Sufi mufasir's opinion that never comes out of his theological beliefs, and always uses the opinions of previous interpreters to strengthen his interpretation. According to Coppens, a tafsir is considered a 'Sufi' tafsir if it refers to terms such as 'figurative' (ishāra), 'revealing' (kasyf), and 'inward' (bāṭin) to describe its method of interpretation. In addition, Sufi tafsir is also based on visionary experiences that are experimental and mystical in nature.

Islamic authority continues into the era of information technology development, the most striking thing is the shift in authority in the current era. Virtual space has become a connecting bridge and producer of religious knowledge for Muslims. Every Muslim is their own authority, Muslims produce their religious understanding on each of their social media accounts. The question is whether religion in virtual spaces has lost its prominence in religious knowledge, or has this virtual world become a platform for spreading inclusive teachings. This research uses qualitative methods, by taking field data and then processing it with several theoretical perspectives. The result of the study in this research is that the presence of virtual space has given rise to a new typology of Islamic authority within the academic scope of UIN Sunan Ampel, namely virtual world Islamic authority

Happiness, as the main goal of every individual, continues to be a topic that never ends for discussion. In this study, the focus is placed on two great Muslim philosophers, Al-Ghazālī and Al-Fārābī, who had different philosophical backgrounds. Al-Fārābī, an Aristotelian follower, and Al-Ghazālī, who sharply criticized this school, encourage us to explore the nature and approach to happiness from their perspectives. By considering their different philosophical backgrounds, this study aims to detail the ideas related to happiness promoted by Al-Ghazālī and Al-Fārābī. Through descriptive analysis methods and literature study, this research reveals the essence of happiness in their views and explores practical ways to achieve it. The results of this research show that both Al-Ghazālī and al-Fārābī both agree that true happiness can only be achieved through a deep knowledge of God.

Stories in the Qur'an have various interpretations and dominantly tend to tell stories like storytelling in general. This happens because of the method and intellectual background of the mufasir. Despite this, story verses in the Qur'an have a fairly important position and even the Qur'an is dominated by story verses. This indicates that a more in-depth study of the verses of stories in the Qur'an is needed so that the purpose, maqashid or maghza of the verse can be understood and the lessons (‘ibrah) from the previous story are applied to the present day. Therefore, this paper will try to reveal the deepest message of the homosexual story in Qs. al-A'raf [7]: 80-81 with the method of tafsir maqashidi by Abdul Mustaqim. With a library research, descriptive-analysis and tafsir maqashidi method, this paper produces findings: after conducting a fairly in-depth analysis of the story of sodomy in Qs. Al-A'raf [7]: 80-81, the main message contained in the verse is for hifzh an-Nafs or self-preservation as a foothold for improving social order as well as hifzh ad-Daulah, so that the surrounding community does not fall into homosexuality like the previous Sodomites which caused the descent of Allah's punishment which can damage the natural environment or bring natural disasters.