Jurnal Studi Ilmu Quran dan Hadis

The Ecological Imperative of Iḥyā' al-Mawāt

Zulkifli Wagola — 2026-05-07

This study reorients iḥyā' al-mawāt from its classical legal framing as a mechanism of land ownership toward an ethical imperative for critical land restoration amid the climate crisis. The central question is how the tradition's substantive message can ground the restoration of damaged ecological functions in contemporary degraded landscapes. Using a qualitative library based approach, the study analyzes primary hadith compilations through a contextual lens that integrates Islamic ecotheology with empirical data on environmental degradation. The analysis excavates the text's underlying objectives in relation to ecological well being. Findings crystallize into three operational dimensions: conservation of productive land to prevent further loss, rehabilitation of degraded terrain to recover ecosystem functions, and sustainable intergenerational utilization of resources. Together, these dimensions offer a spiritually grounded strategy that frames land restoration not as a mere technical undertaking but as a continuous collective calling to nurture and sustain the earth for future generations.

Revealing Claims of Forgery of the Qur'an

Adilla Fauziah — 2026-06-10

Abstract
This study aims to examine claims of Qur'anic falsification and to affirm its authenticity and miraculous nature from the perspective of Ulumul Quran. The research is motivated by the widespread circulation of skeptical narratives in digital spaces that question the integrity of the ‘Uthmanic codex, particularly regarding orthographic variations and the absence of diacritical marks. The study addresses how these claims emerge, what theoretical gaps exist between Orientalist criticism and Islamic scholarship, and how Ulumul Quran provides a comprehensive response. This research employs a qualitative library research approach, utilizing critical discourse analysis and grounded theory based on the thought of M.M. Azami. Data were collected from academic literature, journal articles, and relevant scholarly works. The theoretical framework integrates three key components: rasm (orthography), qira’at (recitation variants), and i’jaz (miraculous aspects of the Qur’an). The findings indicate that falsification claims largely reproduce classical Orientalist arguments without presenting new evidence. Orthographic variations in early manuscripts demonstrate flexibility rather than distortion. Furthermore, the integration of linguistic, scientific, and legislative aspects of i’jaz provides a holistic refutation. The dual transmission system—oral and written—ensures textual preservation without gaps. This study concludes that Ulumul Quran offers a robust epistemological foundation to defend the authenticity of the Qur’an as an eternal miracle.

Celana Cingkrang and Hadith Isbal

Muhammad Fadhil Hadziq — 2026-06-11

This study aims to analyse Indonesian students in the Middle East’s understanding of the hadiths on isbal as well as the practice of wearing cropped trousers (celana cingkrang) through the lens of Paul Ricoeur’s hermeneutics. This research examines how the meaning of these hadiths is internalized in religious practice and the formation of religious identity. The study is expected to contribute to academic discourse on contextual hadith studies and to promote a more nuanced understanding of diversity in religious expression within Muslim societies. This research employs a qualitative approach with a case study design. Data were collected through in-depth interviews, participant observation, and documentation involving Indonesian students in several Middle Eastern countries. Data analysis follows the interactive model of Miles, Huberman, and Saldaña, and is interpreted using Paul Ricoeur’s hermeneutical framework. The findings show that understanding of the hadith on isbal is not uniform but varies from textual to contextual interpretations, with a shared emphasis on the moral value of prohibiting arrogance (khuyalā’). The practice of wearing cropped trousers is also diverse and shaped by interpretive processes, personal experiences, and social environments. Furthermore, celana cingkrang is understood as a polysemic symbol representing adherence to the Sunnah, religious caution, social identity, and even fashion trends. Religious practice is the result of a dynamic and contextual process of textual appropriation. Additionally, the hadith on isbal is not merely understood as a literal rule on clothing length, but as an ethical message emphasizing humility and the rejection of arrogance. The practice of wearing cropped trousers represents a transformation from text to action, reflecting a religious expression that is reflective, inclusive, and contextually grounded.

Reinterpretation of the Halal Status of Animals Slaughtered by Non-Muslims

Maharani Wulandari — 2026-06-12

This study aims to reinterpret the halal status of animals slaughtered by non-Muslim through an analysis of Qur’anic Surah Al-An’am: 121 using Abdullah Saeed’s contextual exegesis approach. This study is motivated by the dominance of classical fiqh views that require the slaughterer to be Muslim as a determinant of halal status, even though this is not explicitly stated in the Qur’an. The method used is qualitative research based on a literature review with a contextual approach that includes text analysis, historical context, and relevance to contemporary conditions. The research findings indicate that the prohibition in Surah Al-An’am: 121 is contextually related to the practice of consuming carrion and slaughtering dedicated to other than Allah, not solely to the religious identity of the slaughterer. The practices of the Prophet and his companions also demonstrate flexibility regarding the consumption of meat slaughtered by non-Muslims. In a modern context, the primary factor determining impermissibility is more relevant to the act of invoking a name other than Allah, rather than the religious status of the slaughterer. Thus, this study concludes that non-Muslim slaughter can be deemed permissible as long as there is no element of offering to other than Allah. This study contributes to the development of a more contextual and responsive contemporary fiqh that addresses the dynamics of modern society.