This research article provides a detailed analysis of the punishments for alcohol consumption, adultery, and slander (Qazf) during the era of the Rightly Guided Caliphs and examines them in a comparative framework with the interpretations and ijtihad of contemporary Islamic jurists. During the period of the Rightly Guided Caliphs, the limits prescribed by Shariah were not only clear and strict but were also intended to ensure social discipline, moral training, judicial transparency, and the protection of human dignity. The prohibition of alcohol, the punishments for adultery, and the strict evidentiary requirements in cases of slander formed the foundation of judicial and social policies of that era. Their enforcement promoted fear of God, justice, and moral upbringing in society.The study also highlights that contemporary jurists, while preserving the spirit of classical limits, have provided ijtihadi interpretations suitable for addressing complex social, legal, and ethical issues of the present era. Modern scholars suggest that in the implementation of punishments for alcohol, adultery, and slander, flexibility, consideration of social conditions, and respect for human rights should be taken into account. In this way, Islamic limits can be harmonized with contemporary judicial systems, international laws, and human rights standards, ensuring justice, morality, and peace in society.The comparative analysis of classical policies and contemporary jurisprudence indicates that while the principled stability of Islamic law is maintained, practical implementation is possible through ijtihad. This review also shows that Shariah is not merely a legal code but a practical and flexible system that promotes social balance, moral development, and judicial justice. Furthermore, ijtihadi interpretations have the capacity to implement Islamic limits effectively, ethically, and practically in accordance with contemporary global challenges, international laws, and social circumstances.This study critically examines historical and contemporary jurisprudential sources, including Hadith, Quranic verses, classical fatwas, and modern fiqh literature, providing an academic foundation for understanding how the limits on alcohol, adultery, and slander in Islamic law remain effective in promoting social justice, judicial transparency, and ethical conduct across eras.

Digital transformation has shifted expressions of piety into market-oriented algorithmic logic, giving rise to the commodification of religion. This article analyzes the practice of spiritual monetization on the TikTok account @umizahra.asmara, which offers paid “spiritual services” with the legitimacy of religious symbols. This study uses virtual netnography to trace patterns of interaction, narratives of piety, and digital transaction mechanisms, as well as a normative-theological approach to hadith to assess the religious validity of these practices. The findings show the integration of three dimensions of commodification—material, symbolic, and digital—in which sacred texts and prayer practices are reduced to instruments of economic legitimacy. Analysis of the Quranic verse and Hadith narrated by Abū Dāwud No. 3664 reveals that these practices constitute a form of theological deviation: the exploitation of religious knowledge for worldly gain. This phenomenon marks an ontological shift from preaching as a practice of worship to a symbolic religious economy that has the potential to exploit the audience’s psychological vulnerability. This study emphasizes the urgency of reconstructing the ethics of preaching and strengthening Muslims’ critical literacy in the digital age.

The study investigates the linguistic phenomenon of At-Tamyiiz in Quranic Arabic and its complex translation into English, focusing on the interplay between grammatical structure and conceptual meaning. Drawing on a hybrid theoretical framework that integrates Halliday’s Systemic Functional Linguistics (SFL) and Sandra Halverson’s Cognitive Translation Theory (CTT), it analyzes selected Quranic verses containing At-Tamyiiz and compares their translations by Pickthall, Yusuf Ali, and Abdel-Haleem. The analysis categorizes the main types of At-Tamyiiz, such as Tamyiiz al-Mufrad, Tamyiiz al-Jumla, and constructions following numbers, measures, and verbs of praise or blame. It examines their ideational, interpersonal, and textual functions in Qur’anic discourse. The study also identifies cognitive shifts and “gravitational pulls” that lead translators toward entrenched patterns in the target language. Findings show that At-Tamyiiz often undergoes semantic expansion, lexical substitution, or rhetorical reframing in English because there is no direct morphosyntactic equivalent. Translators often compensate by explicitation, metaphor adjustment, or clause restructuring. The study argues that effective translation of At-Tamyiiz requires detailed linguistic awareness and sensitivity to the cognitive frames of target readers. By combining functional and cognitive perspectives, the research offers a dual-level model to explain both grammatical function and conceptual processing in Qur’anic translation.

Leadership represents a critical determinant of entrepreneurial success and organizational sustainability, particularly within small and medium enterprises where ethical guidance directly influences stakeholder outcomes. This study analyzes the integration of Prophet Muhammad's leadership values within transformational and servant leadership models through systematic thematic Quranic exegesis. Employing qualitative descriptive methodology with tafsir maudhu'i approach, the research examines four key Quranic verses (Al-Imran 3:159, Al-Anbiya 21:107, Al-Furqan 25:63, and Al-Ma'idah 5:8) that articulate principles of consultative decision-making, visionary inspiration, humble conduct, and equitable justice. Findings reveal that prophetic leadership encompasses both transformational dimensions (idealized influence, inspirational motivation, intellectual stimulation, and individualized consideration) and servant leadership characteristics (humility, empowerment, ethical behavior, and stewardship) within a unified theological framework. The analysis demonstrates that Quranic leadership principles challenge the artificial dichotomy between transformational vision-setting and servant stakeholder orientation prevalent in Western management scholarship, instead presenting an integrated paradigm termed "Quranic Leadership" that synthesizes change-oriented inspiration with humble ethical service. This framework offers Muslim entrepreneurs scripturally validated guidance for implementing evidence-based leadership practices while maintaining religious authenticity, contributing to faith-integrated entrepreneurship literature and providing practical implications for business educators, organizational leaders, and policymakers seeking culturally relevant approaches to ethical entrepreneurship and sustainable business development.

Abstract This article analyzes early twentieth-century Pashto-language kasbnamahs, or “books of trade,” to ask how textual sources help us understand the intersections of quotidian laboring and religious practices. These short, printed treatises describe idealized Muslim practices of blacksmithing, carpentry, and pottery, providing prophetic and Sufi lineages for work, as well as Quranic verses that workers should recite during their daily labor. The article examines how kasbnamahs represented labor as sacralized. This reading does not necessarily tell us how Islam was practiced in the context of daily work—or how work was practiced in the context of Muslim faith—but rather how some Muslims sought to cultivate and promote a concept of labor as a daily pious practice. Subsequently, the article positions Pashto-language kasbnamahs as social objects. I ask what their circulation and use might tell us about how laborers (and other users of the text) interpreted and experienced the intersections of religious and laboring practices, beyond their textual representation. The article considers specifically how craftworkers’ engagement with kasbnamahs may have shifted in the context of economic, social, and political pressures faced laborers in the early twentieth century.

This study investigates the extent to which the rhetorical functions of Quranic imperative sentences are accurately conveyed in their Malay translations. A total of sixteen Quranic verses containing rhetorical imperatives were identified, from which six were purposively selected for detailed analysis based on their distinct rhetorical functions, including permissibility, disdain, taking lessons, honour, warning, and humiliation. The source texts (ST) and their corresponding Malay translations from Tafsir PIMPINAN AR-RAHMAN Kepada Pengertian AL-QUR’AN (25th edition, 2020) were analysed using Halliday’s (1994) textual metafunction framework, with a focus on theme and rheme structures. The findings indicate that while the translations effectively convey the directive force of the original imperatives, this is often achieved through thematic adaptations that affect semantic precision and rhetorical tone. Specifically, the Malay translations tend to expand rhemes, introduce explanatory additions, and shift implicit meanings into explicit ones. Although the communicative intent of the source text is preserved, such adaptations occasionally attenuate the rhetorical sharpness of the original. The study concludes that future translations should adopt a balanced approach that preserves structural fidelity, maintains cultural clarity, and retains rhetorical impact, ensuring the Quran’s persuasive and illocutionary force remains intact across languages.

ABSTRACT This study examines the community's reception of Quranic verses in Klino Village, Sekar District, Bojonegoro Regency, within the Nyadran tradition, as well as the Quranic values ​​integrated within it. Using the Living Quran approach, this study examines how the Quranic text is not only understood normatively but also lived and internalized in local cultural practices, such as the Nyadran tradition. The study employed qualitative methods with a phenomenological approach through observation, interviews, and documentation of Nyadran activities, which were then analyzed using content analysis. The results show that the community interprets Nyadran as a form of worship and respect grounded in Islamic spiritual values. The recitation of Surah Yasin, the tahlil prayer, and the tumpeng symbol are interpreted as expressions of gratitude and strengthening shared spirituality. The Nyadran tradition reflects Quranic values ​​such as brotherhood, gratitude, reverence, and social concern. Thus, this tradition is not just a cultural practice, but a real representation of the Living Qur'an which harmonizes Islamic values ​​and local wisdom in people's lives. Keywords : The Living Qur’an, Nyadran, The Values of the Qur’an

It is undeniable that analytical and enlightening deliberations on translation in the last decade have focused on questions of ideology; certainly, a productive academic dialogue about various facets of ideology is ongoing at various levels. The ideology in translation is a subject discussed by many translation scholars, who often examine culture, gender, and other aspects, but rarely address the ideological background of the translators when dealing with religious texts like the Holy Quran. Translation of the meaning of the Holy Quran as one of the religious books must be faithful and loyal to the original text for transferring the intended message of the source text without intervention of the translator’s ideology by adopting addition or manipulation or any other translation strategies so that the intended message of the source text of the Holy Quran may be transferred to the readers of the target text accurately without any ambiguity. This study examines the English translation of the meanings of the Holy Qur’an by George Sale, who has a Christian ideological background, and Muhammad Abdullah Yusuf, who has a Muslim ideological background. The research investigates the intervention of the religious ideological factor in translating the meanings of the Holy Quran. Some Quranic verses have been selected for analytical study to explore and examine to the ideology of the translators having different ideological backgrounds effects on translation of the Quranic text.

Gendered household decision-making can be a substantive indicator of intrahousehold power relations; the role religion plays in shaping these is also critical. In Pakistan, the constitution, state legislation, and social relations are guided by shariah law. Drawing upon this context, this study questions the patriarchal interpretations of qur’anic verses that have reified gender inequality within Muslim families and societies. Our study is premised on the Islamic feminist perspective. The investigation was twofold in nature: first, through an extensive literature review of the term qawwam, explored in the context of Quranic verse 4:34, which is not only a controversial verse due to competing interpretations but also commonly understood to be establishing the higher status of men, under the three categories of classical, progressive, and Islamic feminist schools of thought. This became apparent during the research process. Second, the influence of the concept of qawwam on gendered household decision-making in Lahore was gauged through a self-administered survey conducted on 120 randomly selected respondents. The survey results were generated through descriptive statistical analysis. The findings of the study revealed that household decision-making was gendered with varied manifestations of male-dominated classical Islamic traditions. Seventy-five percent of the selected population believed qawwam to be in terms of male precedence in decision-making, and the data revealed that men decided 65% in matters of finances and 50% for external expenditures. By juxtaposing the varied theoretical interpretations with the predominantly singular idea of qawwam among the surveyed population, the study argues that it is imperative to revisit the contemporary popular interpretation; Muslim countries like Egypt have already made significant progress in such contexts.

This study explores the jurisprudential rule "The Sharia of those before us is also binding upon us" (Sharʿ man qablanā), analyzing its authenticity, applications, and implications within Islamic jurisprudence. The research begins by establishing the scholarly positions on the rule's acceptance, highlighting the divergence between those who view previous religious laws as binding upon Muslims unless explicitly abrogated and those who reject such application. The study employs a descriptive-analytical approach, drawing on Quranic verses, Prophetic traditions, and scholarly interpretations to assess the rule’s legal standing. It examines historical examples of previous legislations mentioned in Islamic sources and evaluates their applicability in Islamic law. The paper emphasizes the need for careful scrutiny in determining whether such rulings align with the principles of Islamic Sharia and are supported by clear textual evidence. The conclusion stresses that while some pre-Islamic rulings may be upheld when consistent with Islamic objectives, their application must not contradict established Islamic principles. This nuanced approach ensures the integrity and adaptability of Islamic jurisprudence.

This paper analyzes diverse hermeneutic patterns in English translations of the Glorious Qur'an across different eras and by different translators. The study compares the interpretations of five translators focusing on five Quranic verses from four Surahs. The paper examines variations in approaching positions like male authority in marriage (Al-Nisaa 4:34), disciplinary track regarding "striking" (Al-Nisaa 4:34), dry ablution (Al-Ma'idah 5:6), the payment of jizyah and submission (Al-Tawbah 9:29), and the questioning of female infants buried alive (At-Takwir 81:8). By comparing these interpretations, the paper reveals how sensitive verses act as indicators, exposing each translator's hermeneutic priorities, such as adherence to tradition, modern reform. The study also highlights how non-Muslim translators, despite their academic rigor, may sometimes lack the nuanced understanding of Islamic cultural practices, leading to distinct interpretive choices. In other words, by comparing these translated texts , it is seen that translated Ayahs provoke various interpretation. They show that the translators in some places have their own hermeneutics to adhere ( ranging from classical to modern interpretation). Also, a crucial trend is viewed in this study in which non- muslin translators lack the very details of the culture accompanying the Glorious Qur'an.Thus, this gap leads to various interpretations that differs from those produced based on faith and beliefs that illustrating the deep influence of translator's background that is positioned in English text.

This article reveals verses from the Qur’an which discuss the management of Islamic educational facilities and infrastructure. These verses are collected and then interpreted with several existing interpretations. This research uses a library study method with an analytical-descriptive approach. The results of the study confirm that the management of educational facilities and infrastructure is a process that aims to manage and utilize all educational facilities and infrastructure effectively. The importance of infrastructure management is strengthened by views originating from verses from the Koran. The aim of managing educational facilities and infrastructure is to ensure that educational institutions are able to provide services professionally so that the learning process can take place effectively and efficiently. The implementation of educational facilities and infrastructure management includes planning, organizing, implementing and utilizing, inventorying, as well as supervision and maintenance

Character education is a meaningful tool to shape students' personalities with dignity, integrity, and act of role as future leaders who can maintain their identity amid global cultural currents that trigger moral degradation. This study aims to determine the application of Quranic values in character education to shape students' noble behavior. This research uses a qualitative literature method that studies Quranic verses related to character education. The nature of this research is descriptive, which describes the facts and data as they are and offers alternative solutions to creatively solve the problem of demoralization using the Quranic values approach. The documentation technique is a data collection tool that collects and analyses various sources such as books, journals, and scientific articles related to character education. The data analysis technique uses content analysis, which looks at character education, and its significance data is analyzed, and conclusions are inductive. The results prove that implementing character education based on Quranic values can increase faith and piety, broad knowledge, and commendable learners' behavior.

In the Qur’an, God establishes a connection between cause and effect, exemplified by the relationship between marriage and procreation, or between medicine and healing. This linkage is mediated through intrinsic characteristics inherent in both the cause and the effect, a concept corroborated by empirical sciences such as physics and medicine. The Qur’an raises the issue of causality because it reflects a reality experienced by humans, whereas theologians (mutakallimūn) approached it philosophically, influenced by their observation of reality, and linked it to the problem of human action creation. The majority of the Ash‘arites removed this relevance, reducing it to a mere correlation, in contrast to the Mu‘tazilites, whose perspective aligns more closely with the Qur’anic outlook. The study’s central problem lies in elucidating how the philosophical stimulation by theologians diverges from the Qur’anic treatment of the subject, Which standards the Qur’an employs in raising issues, how this matter relates to the problem of action creation, and the stance of the empirical sciences regarding this issue. The significance of this study stems from its potential to answer these questions and to demonstrate the importance of comparing the theological orientations of the Mu‘tazilites and Ash‘arites with the implications of the Qur’anic texts. Methodologically, this study employs a comparative approach between the Qur’an, theological discourse, and the empirical sciences, supplemented by a critical method. The key findings indicate that theologians overinterpreted the issue, even though it is subsidiary, often as a means of affirming divine transcendence. This approach diverges from the Qur’anic perspective and the empirical sciences, both of which link cause and effect. Moreover, the Qur’an’s emphasis on specific issues—whether frequent or rare—correlates with their doctrinal significance and social impact. The study demonstrates the superiority of the Qur’anic approach over the theological discourse

This article discusses the concept of fitnah in Islam, focusing on its definition, forms, risks, and social impacts. Fitnah, referring to false accusations, deceit, and the spreading of misleading information, can pose a serious threat to individual integrity and social balance. The study employs a qualitative descriptive approach with a literature review from classical Islamic texts, Quranic verses, the teachings of the Prophet, and the latest scholarly articles from trusted sources. The findings indicate that fitnah is a significant moral and social violation that can lead to various issues, such as conflicts, defamation, social division, and the loss of trust within society. The study also emphasizes the importance of Islamic ethical principles in preventing and addressing fitnah, especially in the digital age, where information can spread rapidly and widely. The study concludes that preventing fitnah requires an increase in public literacy, more ethical communication, and adherence to Islamic values that emphasize honesty and caution in disseminating information. These efforts are expected to reduce the negative impact of fitnah in social life and foster a more harmonious society.

This study aims to explore the relationship between money and happiness from two complementary perspectives: modern psychology and Islamic religion. The goal is to understand the factors that determine an individual's sense of contentment and happiness in an increasingly materialistic era where reliance on money as an indicator of success and well-being is growing. Although money is considered one of the key tools that enable individuals to meet their basic needs and achieve a certain level of well-being, happiness remains an internal concept and a psychological and spiritual feeling that transcends ownership and consumption. The research first discusses the concepts of "money" and "happiness" in terms of language and definition and then moves on to analyze the relationship between money and happiness from the perspective of modern psychology. This includes acknowledging the complex and non-linear relationship between wealth and self-contentment, as well as discussing theories such as the Adaptation Theory and the Hedonic Treadmill. In contrast, the study addresses the Islamic view, which distinguishes between money as both a blessing and a test, and emphasizes that true happiness is only achieved through a balance between material and spiritual aspects. It focuses on concepts such as contentment, asceticism, and trust in God, supported by Quranic verses and Prophetic Hadiths that shed light on the correct use of money to achieve peace and satisfaction. The research concludes with a comparative analysis between the psychological and religious perspectives, highlighting the areas of convergence and divergence, and emphasizing how their integration can offer a more comprehensive understanding of how to achieve human happiness in both individual and societal life.

One of the dimensions in learning the Quran is through tahfiz education. Tahfiz education is a process of remembering the text of the Quran permanently. Difficulties during the memorization process have often occurred, resulting in failure in memorization and not being able to complete memorization according to the expected time. An accurate method is needed to facilitate prospective hafiz so that the interest in memorization does not fade with the times, especially in this digital age. This study aims to identify a method of rapid memorization in memorization with a quarantine program as well as the quality of memorization of the yadain li tahfiz al-Quran method. This qualitative study was conducted in the form of content analysis by collecting information data through content analysis of previous studies and related official websites. This study found that a cutting-edge method for someone who is able to answer the needs of society to memorize the Quran, namely the yadain method, which uses all the potential within the body in the form of the five senses so that it becomes easy in the process of memorizing the Quran. The benefit of applying this yadain method is to create a person who memorizes the Quran by knowing the location of the verse and verse number or called (visualization of the Quran), then having the ability to ponder what is in the content of the Quranic verse so that the messages in the Quran are attached to his life through contemplation of the Quranic verse.

Many efforts have been made to translate the Holy Quran into various world languages, and many motives and objectives were behind these efforts. Some of them have attempted to distort the Quranic text, while others have strived to convey this message to non-Arab and non-Muslim readers. Over the centuries, the Quranic text has been subject to extensive Western, Orientalist, and other studies. Many Orientalists have produced translations of it in various languages, some of which have been successful, but manyhave failed to live up to the language and style of the Quran. Among these translations is that of the French Orientalist Kazimirski, which, although considered by some to be a good translation, is plagued by numerous flaws that the reader, from the firstsurah, can identify by comparing it with the original text. The translation of many words with Islamic connotations is inconsistent, with lexical and grammatical errors, in addition to the literal translation of many vocabulary terms, including altering the length and brevity of Sūrahs and changing the numbering of verses. These flaws diminish the beauty of the translation and affect its credibility, thus failing to convey the true meanings of the Quranic verses. Although he was able in some instances to accurately render the original text into the target language, he was unsuccessful in most instances. His translation appeared to have been hastily prepared without the aid of dictionaries and glossaries specialized in the language of the Quran or commentaries that would facilitate a precise understanding of the Quranic text.

Studies on sacrifice in Islam and Hinduism generally focus on the ritual aspect, leaving the deeper theological and symbolic dimensions understudied. Furthermore, comparative research systematically examining the meaning of sacrifice based on primary texts from the Quran and Vedic literature is limited, particularly in understanding how both traditions perceive the relationship between humans and God through the symbol of sacrifice. This study aims to describe the theological meaning and symbolism of sacrifice in both religions, analyse theological interpretations and commentaries based on them, and compare the spiritual structures emerging from the texts and ritual practices. A qualitative method employing a comparative theology and symbolic hermeneutics approach is used, with the units of analysis comprising Quranic verses on sacrifice, the concept of yajña in the Rigveda and Upanis ads, and classical Vedantic interpretations and commentaries. Data are analysed through thematic categorisation and exploration of key symbols, such as niyyah, obedience, self-surrender (praṇidhāna), and self-purification. The results of the study indicate that, despite the different forms of ritual—animal slaughter as an expression of obedience and charity in Islam, and yajna as a cosmic offering in Hinduism—both emphasize the subjugation of the ego, awareness of human limitations, an existential orientation to the Transcendent, and the ethical function of sacrifice in shaping moral dispositions and social responsibility. These findings demonstrate the existence of parallel spiritual structures in these two major traditions. The conclusion confirms the research’s contribution to strengthening interfaith dialogue through a shared symbolic framework and opens up space for further studies that integrate community practice data.

Food security and rising commodity prices have recently emerged as prominent global issues, with notable implications on Malaysia. These issues not only threaten economic stability but also widen social disparities and compromise public welfare. This study examined Wahbah al-Zuḥaylī’s interpretation of the Islamic perspectives on food security and price regulation in al-Tafsīr al-Munīr. Employing a qualitative methodology, a content analysis was conducted on Quranic verses related to economic issues as interpreted by al-Zuḥaylī, focusing on his principles of social justice, the prohibition of hoarding (al-iḥtikār), and state responsibility in securing citizens’ basic needs. The findings indicated that Islamic principles emphasize equitable resource management, the prevention of market exploitation, and the protection of fundamental human rights, including access to reasonably priced food. Al-Zuḥaylī’s insights provide a robust foundation for addressing contemporary issues of food security and price inflation, particularly in the Malaysian context. This comprehensive approach offers a valuable framework for the development of fair and sustainable economic policies. The implications of this study underscore the need to integrate Islamic principles with technological innovation and public policy for safeguarding food security and stable market prices. Furthermore, this study contributes to the academic discourse on Quranic exegesis and Islamic economics, while providing practical recommendations for policymakers addressing this critical issue.