Revitalizing Qur’anic And Prophetic Teachings In Contemporary Muslim Societies
Revitalizing Qur’anic And Prophetic Teachings In Contemporary Muslim Societies
Keywords:
Qur'an,, sunnah, Revitalization, Muslim Society,, Contemporary
Abstract
AbstractThe study of the teachings of the Qur'an and Sunnah in contemporary Muslim societies has become increasingly important along with the complexity of modern challenges, such as moral crisis, environmental degradation, and social disintegration. This research aims to explore the extent to which the fundamental values of the Qur'an and Sunnah are still alive in the practice of life in today's Muslim society, and how revitalizing these values can strengthen the foundation of Islamic civilization. This research uses a qualitative-descriptive approach with the method of literature study and content analysis of contemporary tafsir works as well as selected hadith texts related to social and ethical values. In addition, observations were made of public discourse and socio-religious programs in several Muslim communities. The results show that although there is awareness of the importance of Qur'anic and Prophetic values, the implementation of these teachings is often hampered by secularization of values, commercialization of religion, and the lack of contextual approaches in Islamic education. However, there are various positive initiatives, such as the Qur'anic community movement, education based on prophetic morals, and digital media-based da'wah programs that have great potential for revitalization efforts. This study concludes that revitalizing the teachings of the Qur'an and Sunnah requires a synergy between a deep understanding of the text and a contextual approach that is responsive to social dynamics. Recommendations are given for educators, da'i, and policy makers to make prophetic values the basis of sustainable social transformation.
Keywords: Al-Qur’an, Sunnah, Revitalisasi, Masyarakat Muslim, Kontemporer.
Downloads
Download data is not yet available.
References
[1] A. Saeed, Towards Religious Tolerance through Reform in Islamic Education: The Case of the State Institute of Islamic Studies of Indonesia. Indonesia and the Malay World, vol. 27, no. 79. 1999. doi: 10.1080/13639819908729945.
[2] W. B. Hallaq, Sharīʿa: Theory, Practice, Transformations. Cambridge: Cambridge University Press, 2009.
[3] Mohammad Ayub Hussain., “Islamic Theological Foundations of Ethics in Business: A Critique of Business Ethics and Corporate Governance.,” J. Bus. Ethics, vol. 1–2, no. 53, pp. 77–86, 2004, doi: 10.1023/B:BUSI.0000039419.00327.52.
[4] A. Duderija, The Imperatives of Progressive Islam. Cham: London: London: Palgrave Macmillan, 2016. doi: 10.1057/9781137521252.
[5] Bassam Tibi., Islamic Law/Shari‘a, Human Rights, Universal Morality and International Relations. Human Rights Quarterly,. 2001. doi: 10.1353/hrq.2001.0030.
[6] Tariq Ramadan, Radical reform: Islamic ethics and liberation. Oxford University Press, 2009.
[7] M. Kabir Hassan & Mervyn K. Lewis., “Islamic Economics and Finance: An Epistemological Inquiry.,” J. Econ. Behav. Organ., vol. 3–4, no. 68, 2008, doi: 10.1016/j.jebo.2006.06.021.
[8] M. al-Ṭāhir. Ibn ʿAshūr, Treatise on Maqāṣid al-Sharīʿah (ed. & trans. Mohamed El-Tahir El-Mesawi). London: London: International Institute of Islamic Thought (IIIT)., 2006.
[9] M. Halir Ridla and A. Fawaid, “Kisah Karun Dalam Al-Qur’an: Perspektif Maqāṣid Al-Qur’an Yūsuf Al-Qarḍāwĭ Dalam Kayfa Nata‘Āmal Ma‘a Al-Qur’Ān Al-‘Aẓĭm,” Revel. J. Ilmu al-Qur`an dan Tafsir, vol. 3, no. 1, pp. 83–103, 2022, doi: 10.19105/revelatia.v3i1.6320.
[10] A. Ḥāmid. (n. d. ). Al-Ghazālī, Iḥyāʾ ʿUlūm al-Dīn [Revival of the Religious Sciences]. Beirut: Beirut: Dar al-Maʿrifah.
[11] M. H. Kamali, Shari’ah Law: An Introduction. Oxford: Oneworld Publications., 2008.
[12] M. Ulya, “Miftah Ulya; Pendidikan Pluralis … 165,” pp. 165–179.
[13] T. J. Al-Alwani, The Ethics of Disagreement in Islam. Herndon, VA. International Institute of Islamic Thought (IIIT)., 2003.
[14] A. G. Sukiya, Miftah Ulya, Nurlaina, Edi Hermanto, “Analysis of the Maudhu’i Tafsir: Mahabbah’s Orientation in the Light of Al-Qur’an,” Ushuluddin, vol. 30, no. 1, pp. 186–197, 2022, doi: 10.24014/Jush.v30i2.
[15] Nasr Hamid Abu Zayd, Reformation of Islamic thought: A critical historical analysis. Amsterdam University Press., 2006.
[16] M. A. S. Abdel Haleem, Understanding the Qur’an: Themes and Style. doi: https://doi.org/10.5040/9780755610310.
[17] M. Ulya, “PENDIDIKAN PLURALIS pada KONTEKS MASYARAKAT PESISIR,” Madania J. Ilmu-Ilmu Keislam., vol. 3, no. 2, pp. 165–179, 2013, [Online]. Available: http://ejournal.uin-suska.ac.id/index.php/madania/article/view/4753
[18] Farid Esack, Qur’an, Liberation and Pluralism: An Islamic Perspective of Interreligious Solidarity Against Oppression. doi: https://doi.org/10.3366/swc.1997.3.2.240.
[19] A. I. I. ibn M. Al-Shāṭibī, Al-Muwāfaqāt fī Uṣūl al-Sharīʿah. [Online]. Available: https://books.google.com/books/about/The_Reconciliation_of_the_Fundamentals_o.html?id=yuQ6AR7qr2UC(Google Books)
[20] Jasser Auda, Maqasid al-Shariah as philosophy of Islamic law: A systems approach. International Institute of Islamic Thought (IIIT), 2008.
[21] M. Ulya and T. Helmi, “Environmental Ethics in Multicultural Education Based on the Qur ’ an Etika Lingkungan dalam Pendidikan Multikultural Berbasis al- Qur ’ an,” pp. 15–16, 2024, [Online]. Available: https://jom.uin-suska.ac.id/index.php/TSCS/article/view/3610
[22] Mohammed Arkoun, The Unthought in Contemporary Islamic Thought. doi: https://doi.org/10.35632/ajis.v21i1.1814.
[23] Felix Opwis, “Maqāṣid al-sharīʿa and contemporary reformist Muslim thought: An analysis of Shāṭibī’s theory.,” Brill, 2010.
[24] Mohammad Hashas, “The Maghreb and the future of Islamic reform: Towards a ‘post-Islamist’ understanding of Islam,” Philos. Soc. Crit., vol. 41, no. 4–5, pp. 487–508, 2015, [Online]. Available: https://doi.org/10.1177/0191453715577725
[25] Jasser Auda, “Maqasid al-Shariah as philosophy of Islamic law: A systems approach.,” Int. Inst. Islam. Thought (IIIT)., 2008.
[26] Abdullahi Ahmed An-Na’im, Islam and the secular state: Negotiating the future of Shari’a. Harvard University Press., 2008.
[27] M. Ulya, L. Rafiqah, N. Liana, and A. A. Masyhuri, “the Principle of Religious Moderation From the Qur’an in the Context of Modern Society,” Proceeding Int. Conf. Islam Educ., vol. 3, no. 1, pp. 1621–1634, 2024.
[28] A. Jamarudin, M. Ulya, R. Abdul Fatah, and W. Wage, “Implementing Religious Moderation Using the Perspective of the Qur’an,” in KnE Social Sciences, 2022, vol. 2022, pp. 579–590. doi: 10.18502/kss.v7i8.10776.
[29] S. H. Nasr, Islamic science: An illustrated study. World Wisdom, 2006.
[30] Aziz Al-Azmeh, “Islam and modernities.,” in Verso Books, Verso Books, 2014.
[31] Rosnani Hashim dan Hasan Langgulung, “Islamic Religious Curriculum in Muslim Countries: The Experiences of Indonesia and Malaysia,” Exp. Indones. Malaysia. Bull. Educ. Res., vol. 1, pp. 1–19, 2008.
[32] Sarfaroz Niyozov & Nadeem Memon, Islamic education and the challenge of modernization: An analysis of the aims and objectives of Islamic education in the era of globalization. Philosophy of Education in the Era of Globalization. New York: Routledge., 2011.
[33] M. Nasir, A. A. Mahmudinata, M. Ulya, and F. A. Firdaus, “Strategi Pemberdayaan Sekolah sebagai Upaya Peningkatan Manajemen Pendidikan,” J. Int. Multidiscip. Res., vol. 1, no. 2, pp. 799–816, 2023, [Online]. Available: https://journal.banjaresepacific.com/index.php/jimr/article/view/120
[34] Abdullah Sahi, New directions in Islamic education: Pedagogy and identity formation. Kube Publishing, 2013.
[35] Heidi A. Campbell, “Understanding the relationship between religion online and offline in a networked society.,” J. Am. Acad. Relig., vol. 1, no. 80, pp. 64–93, 2012, [Online]. Available: https://doi.org/10.1093/jaarel/lfr074
[36] Nabil Echchaibi, “From audio tapes to video blogs: The delocalization of authority in Islam. Nations and Nationalism,” vol. 1, no. 17, pp. 25–44, 2011, [Online]. Available: https://doi.org/10.1111/j.1469-8129.2010.00463.x
[37] Gary R. Bunt, Hashtag Islam: How cyber-Islamic environments are transforming religious authority. University of North Carolina Press., 2018.
[38] & F. J. C. Pauline Hope Cheong, Jessie P. Poon, Shirlena Huang, “The Internet Highway and Religious Communities: Mapping and Contesting Spaces in Religion-Online. The Information Society,” vol. 5, no. 25, pp. 291–302, 2009, [Online]. Available: https://doi.org/10.1080/01972240903212407
[39] Vit Sisler, “Cyber Counsellors: Online fatwas, arbitration tribunals and the construction of Muslim identity. Information, Communication & Society,” vol. 8, no. 14, pp. 1136–1159, 2011, [Online]. Available: https://doi.org/10.1080/1369118X.2010.507501
[40] J. O. John Louis Esposito & Voll, “Judaism, Christianity, and Islam: Collaboration and Conflict in the Age of Globalization.,” The Muslim World, vol. 3–4, no. 91, pp. 391–409, 2001, [Online]. Available: https://doi.org/10.1111/j.1478-1913.2001.tb03630.x
[41] Mark John Halstead, “An Islamic Concept of Education.,” Comp. Educ., vol. 4, no. 40, pp. 517–529, 2004, [Online]. Available: https://doi.org/10.1080/0305006042000284510
[42] M. Ulya and A. Makhfudz, “Multikultural Berwawasan Al- Qur ’ an Pada Pembelajaran Pendidikan Agama Islam,” pp. 4–5, 2023.
[43] Miftah Ulya, Internalisasi Nilai-Nilai Qurani Bagi Generasi Milenial Menuju Masyarakat Indonesia Emas, 1st ed. Padang Pariaman: Lingkar Edukasi Indonesia, 2024. [Online]. Available: https://www.researchgate.net/profile/Lingkar-Edukasi-Indonesia/publication/385317972_Internaslisasi_Nilai-nilai_Qur’ani_bagi_Generasi_Milenial_Menuju_Masyarakat_Indonesia_Emas/links/6762815de9b25e24af60d090/Internaslisasi-Nilai-nilai-Qurani-bagi-Generasi-
[2] W. B. Hallaq, Sharīʿa: Theory, Practice, Transformations. Cambridge: Cambridge University Press, 2009.
[3] Mohammad Ayub Hussain., “Islamic Theological Foundations of Ethics in Business: A Critique of Business Ethics and Corporate Governance.,” J. Bus. Ethics, vol. 1–2, no. 53, pp. 77–86, 2004, doi: 10.1023/B:BUSI.0000039419.00327.52.
[4] A. Duderija, The Imperatives of Progressive Islam. Cham: London: London: Palgrave Macmillan, 2016. doi: 10.1057/9781137521252.
[5] Bassam Tibi., Islamic Law/Shari‘a, Human Rights, Universal Morality and International Relations. Human Rights Quarterly,. 2001. doi: 10.1353/hrq.2001.0030.
[6] Tariq Ramadan, Radical reform: Islamic ethics and liberation. Oxford University Press, 2009.
[7] M. Kabir Hassan & Mervyn K. Lewis., “Islamic Economics and Finance: An Epistemological Inquiry.,” J. Econ. Behav. Organ., vol. 3–4, no. 68, 2008, doi: 10.1016/j.jebo.2006.06.021.
[8] M. al-Ṭāhir. Ibn ʿAshūr, Treatise on Maqāṣid al-Sharīʿah (ed. & trans. Mohamed El-Tahir El-Mesawi). London: London: International Institute of Islamic Thought (IIIT)., 2006.
[9] M. Halir Ridla and A. Fawaid, “Kisah Karun Dalam Al-Qur’an: Perspektif Maqāṣid Al-Qur’an Yūsuf Al-Qarḍāwĭ Dalam Kayfa Nata‘Āmal Ma‘a Al-Qur’Ān Al-‘Aẓĭm,” Revel. J. Ilmu al-Qur`an dan Tafsir, vol. 3, no. 1, pp. 83–103, 2022, doi: 10.19105/revelatia.v3i1.6320.
[10] A. Ḥāmid. (n. d. ). Al-Ghazālī, Iḥyāʾ ʿUlūm al-Dīn [Revival of the Religious Sciences]. Beirut: Beirut: Dar al-Maʿrifah.
[11] M. H. Kamali, Shari’ah Law: An Introduction. Oxford: Oneworld Publications., 2008.
[12] M. Ulya, “Miftah Ulya; Pendidikan Pluralis … 165,” pp. 165–179.
[13] T. J. Al-Alwani, The Ethics of Disagreement in Islam. Herndon, VA. International Institute of Islamic Thought (IIIT)., 2003.
[14] A. G. Sukiya, Miftah Ulya, Nurlaina, Edi Hermanto, “Analysis of the Maudhu’i Tafsir: Mahabbah’s Orientation in the Light of Al-Qur’an,” Ushuluddin, vol. 30, no. 1, pp. 186–197, 2022, doi: 10.24014/Jush.v30i2.
[15] Nasr Hamid Abu Zayd, Reformation of Islamic thought: A critical historical analysis. Amsterdam University Press., 2006.
[16] M. A. S. Abdel Haleem, Understanding the Qur’an: Themes and Style. doi: https://doi.org/10.5040/9780755610310.
[17] M. Ulya, “PENDIDIKAN PLURALIS pada KONTEKS MASYARAKAT PESISIR,” Madania J. Ilmu-Ilmu Keislam., vol. 3, no. 2, pp. 165–179, 2013, [Online]. Available: http://ejournal.uin-suska.ac.id/index.php/madania/article/view/4753
[18] Farid Esack, Qur’an, Liberation and Pluralism: An Islamic Perspective of Interreligious Solidarity Against Oppression. doi: https://doi.org/10.3366/swc.1997.3.2.240.
[19] A. I. I. ibn M. Al-Shāṭibī, Al-Muwāfaqāt fī Uṣūl al-Sharīʿah. [Online]. Available: https://books.google.com/books/about/The_Reconciliation_of_the_Fundamentals_o.html?id=yuQ6AR7qr2UC(Google Books)
[20] Jasser Auda, Maqasid al-Shariah as philosophy of Islamic law: A systems approach. International Institute of Islamic Thought (IIIT), 2008.
[21] M. Ulya and T. Helmi, “Environmental Ethics in Multicultural Education Based on the Qur ’ an Etika Lingkungan dalam Pendidikan Multikultural Berbasis al- Qur ’ an,” pp. 15–16, 2024, [Online]. Available: https://jom.uin-suska.ac.id/index.php/TSCS/article/view/3610
[22] Mohammed Arkoun, The Unthought in Contemporary Islamic Thought. doi: https://doi.org/10.35632/ajis.v21i1.1814.
[23] Felix Opwis, “Maqāṣid al-sharīʿa and contemporary reformist Muslim thought: An analysis of Shāṭibī’s theory.,” Brill, 2010.
[24] Mohammad Hashas, “The Maghreb and the future of Islamic reform: Towards a ‘post-Islamist’ understanding of Islam,” Philos. Soc. Crit., vol. 41, no. 4–5, pp. 487–508, 2015, [Online]. Available: https://doi.org/10.1177/0191453715577725
[25] Jasser Auda, “Maqasid al-Shariah as philosophy of Islamic law: A systems approach.,” Int. Inst. Islam. Thought (IIIT)., 2008.
[26] Abdullahi Ahmed An-Na’im, Islam and the secular state: Negotiating the future of Shari’a. Harvard University Press., 2008.
[27] M. Ulya, L. Rafiqah, N. Liana, and A. A. Masyhuri, “the Principle of Religious Moderation From the Qur’an in the Context of Modern Society,” Proceeding Int. Conf. Islam Educ., vol. 3, no. 1, pp. 1621–1634, 2024.
[28] A. Jamarudin, M. Ulya, R. Abdul Fatah, and W. Wage, “Implementing Religious Moderation Using the Perspective of the Qur’an,” in KnE Social Sciences, 2022, vol. 2022, pp. 579–590. doi: 10.18502/kss.v7i8.10776.
[29] S. H. Nasr, Islamic science: An illustrated study. World Wisdom, 2006.
[30] Aziz Al-Azmeh, “Islam and modernities.,” in Verso Books, Verso Books, 2014.
[31] Rosnani Hashim dan Hasan Langgulung, “Islamic Religious Curriculum in Muslim Countries: The Experiences of Indonesia and Malaysia,” Exp. Indones. Malaysia. Bull. Educ. Res., vol. 1, pp. 1–19, 2008.
[32] Sarfaroz Niyozov & Nadeem Memon, Islamic education and the challenge of modernization: An analysis of the aims and objectives of Islamic education in the era of globalization. Philosophy of Education in the Era of Globalization. New York: Routledge., 2011.
[33] M. Nasir, A. A. Mahmudinata, M. Ulya, and F. A. Firdaus, “Strategi Pemberdayaan Sekolah sebagai Upaya Peningkatan Manajemen Pendidikan,” J. Int. Multidiscip. Res., vol. 1, no. 2, pp. 799–816, 2023, [Online]. Available: https://journal.banjaresepacific.com/index.php/jimr/article/view/120
[34] Abdullah Sahi, New directions in Islamic education: Pedagogy and identity formation. Kube Publishing, 2013.
[35] Heidi A. Campbell, “Understanding the relationship between religion online and offline in a networked society.,” J. Am. Acad. Relig., vol. 1, no. 80, pp. 64–93, 2012, [Online]. Available: https://doi.org/10.1093/jaarel/lfr074
[36] Nabil Echchaibi, “From audio tapes to video blogs: The delocalization of authority in Islam. Nations and Nationalism,” vol. 1, no. 17, pp. 25–44, 2011, [Online]. Available: https://doi.org/10.1111/j.1469-8129.2010.00463.x
[37] Gary R. Bunt, Hashtag Islam: How cyber-Islamic environments are transforming religious authority. University of North Carolina Press., 2018.
[38] & F. J. C. Pauline Hope Cheong, Jessie P. Poon, Shirlena Huang, “The Internet Highway and Religious Communities: Mapping and Contesting Spaces in Religion-Online. The Information Society,” vol. 5, no. 25, pp. 291–302, 2009, [Online]. Available: https://doi.org/10.1080/01972240903212407
[39] Vit Sisler, “Cyber Counsellors: Online fatwas, arbitration tribunals and the construction of Muslim identity. Information, Communication & Society,” vol. 8, no. 14, pp. 1136–1159, 2011, [Online]. Available: https://doi.org/10.1080/1369118X.2010.507501
[40] J. O. John Louis Esposito & Voll, “Judaism, Christianity, and Islam: Collaboration and Conflict in the Age of Globalization.,” The Muslim World, vol. 3–4, no. 91, pp. 391–409, 2001, [Online]. Available: https://doi.org/10.1111/j.1478-1913.2001.tb03630.x
[41] Mark John Halstead, “An Islamic Concept of Education.,” Comp. Educ., vol. 4, no. 40, pp. 517–529, 2004, [Online]. Available: https://doi.org/10.1080/0305006042000284510
[42] M. Ulya and A. Makhfudz, “Multikultural Berwawasan Al- Qur ’ an Pada Pembelajaran Pendidikan Agama Islam,” pp. 4–5, 2023.
[43] Miftah Ulya, Internalisasi Nilai-Nilai Qurani Bagi Generasi Milenial Menuju Masyarakat Indonesia Emas, 1st ed. Padang Pariaman: Lingkar Edukasi Indonesia, 2024. [Online]. Available: https://www.researchgate.net/profile/Lingkar-Edukasi-Indonesia/publication/385317972_Internaslisasi_Nilai-nilai_Qur’ani_bagi_Generasi_Milenial_Menuju_Masyarakat_Indonesia_Emas/links/6762815de9b25e24af60d090/Internaslisasi-Nilai-nilai-Qurani-bagi-Generasi-
Published
2025-08-28
Section
Articles
