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"The objective of this paper is to redesign the Indonesian pension fund's business model and management system, and develop new strategies to balance profits, affordability, and sustainability. The authors consider the Malaysian pension system and adapt the INTERDAP application used by PT. Angkasa Pura II. Through this qualitative case study, we apply the foundations of the Triangle Syariah Justice Ecosystem (TSJE) to digitize the pension system and support green investment in the long run by modeling the business strategy, facilitating the business model and supplier relationship management, and creating mutually beneficial management among stakeholders. The study found that Malaysia's pension system has an investment purpose, while that of Indonesia only provides pension loans based on previously agreed cumulative contributions. Malaysia encourages people across the country to save on severance funds, and the pension system is still managed conventionally. Malaysia requires a pension contribution of 23 percent of the employee's base salary, while Indonesia requires a meagre 3 percent. This affects the contribution of pension funds to Gross Domestic Product (GDP), with Malaysia's pension fund accounting for 60 percent of GDP but Indonesia’s accounting for only 6 percent. The authors also consider that to become a developed country, pension funds need to reach 60 percent of GDP by 2045, because 42 percent of the total supply of funds in the infrastructure sector originates from pension funds. The practical implications of this study are on access to information, security, and transparency in the management of pension funds through a digital system supervised by the Syariah Regulator, alongside the Indonesian government's efforts to realize support for the green economy."

"Studies on hagiographies of the migrant founder of the Bāʿalawī Hadrami and its diaspora, Aḥmad b. ʿĪsā al-Muhājir tend to be critical of them as being too descriptive or fantastical and fabricated in nature thereby rendering them otiose as subjects of study in scholarly research. Through juxtaposing these hagiographies with that of two of the most important ancestors of al-Muhājir, the Prophet Muḥammad and Ḥusayn, this article argues that the hagiographies of al-Muhājir’s migration are purposefully aligned with the migration narratives of Muḥammad and Ḥusayn in order to cement him and his descendants, the Bāʿalawīs, as the legitimate inheritors of the Prophet and his grandson in a spiritual and genealogical chain. By carefully dismantling the elements present in these three narratives, this article stresses the need to look at history beyond its factual and descriptive utility but as a tool used to create and legitimize an ideological agenda."

"This article identifies haul, an annual commemoration of the death of charismatic figures, in Indonesia as political. The politicization of haul has been accompanied by a proliferation of narratives promoting the history of Hadhrami diaspora while strengthening the relationship between local Hadhramis and the local statesmen. This qualitative research examines the use of haul in Pontianak to commemorate selected syarif aristocrats. Pontianak, founded in the mid-eighteenth century by a syarif statesman, has a long-standing Hadhrami memory. Data for this study were collected through literature review, interviews, observation, and archival research related to Kadriah Sultanate’s haul events. The findings suggest that haul reshapes memories of the Kadriah Sultanate and Hadhrami identity for pragmatic purposes in local politics. By examining this case study of a commemorative religious event in the non-Arab world, it is shown that the local Arab sultanate redefines Hadhrami ethnic identity as nationalist, locally rooted, and heroic. Public haul festivals thus become effective tools for syarif politicians to exert influence in the religious and political spheres."

"This article identifies haul, an annual commemoration of the death of charismatic figures, in Indonesia as political. The politicization of haul has been accompanied by a proliferation of narratives promoting the history of Hadhrami diaspora while strengthening the relationship between local Hadhramis and the local statesmen. This qualitative research examines the use of haul in Pontianak to commemorate selected syarif aristocrats. Pontianak, founded in the mid-eighteenth century by a syarif statesman, has a long-standing Hadhrami memory. Data for this study were collected through literature review, interviews, observation, and archival research related to Kadriah Sultanate’s haul events. The findings suggest that haul reshapes memories of the Kadriah Sultanate and Hadhrami identity for pragmatic purposes in local politics. By examining this case study of a commemorative religious event in the non-Arab world, it is shown that the local Arab sultanate redefines Hadhrami ethnic identity as nationalist, locally rooted, and heroic. Public haul festivals thus become effective tools for syarif politicians to exert influence in the religious and political spheres."

"Public order has remained a central focus of successive Indonesian governments since independence. Since President Soeharto’s political demise in 1998, blasphemy and associated religious vigilantism have, at times, posed a serious threat to public order. Using several recent case studies, this article addresses that issue and argues that, insofar as Islamist actors, opportunistic politicians, and a complicit judiciary are permitted to use religion to disrupt public order and persecute those espousing minority beliefs, constitutional guarantees of the rule of law, legal certainty and equality before the law, citizenship, and other fundamental liberal democratic rights, will continue to be undermined in contemporary Indonesia."

"ʿAbd al-Shakūr b. ʿAbd al-Karīm al-Bantanī was a prominent disciple of the renowned scholar Burhān al-Dīn Ibrāhīm b. Ḥasan al-Kūrānī. Despite his importance as a scholar and Sufi shaykh connected to the Shāṭṭārīyah order, ʿAbd al-Shakūr has received relatively little attention compared to other Jāwī students of al-Kūrānī. The research draws on a range of primary sources, including manuscripts copied by ʿAbd al-Shakūr himself or containing references to him, as well as secondary literature. Key findings include the establishment of ʿAbd al-Shakūr’s genealogical ties to the Banten royal family, his role as a scribe and disseminator of his teacher al-Kūrānī’s works, and his participation in the theological discourse of his time, particularly on the concept of waḥdat al-wujūd (the unity of existence). Additionally, the study explores ʿAbd al-Shakūr’s contribution to the spread of the Shāṭṭārīyah Sufi order in the Malay-Indonesian Archipelago, tracing its transmission from al-Kūrānī through ʿAbd al-Shakūr to his son ʿAbd al-Muḥyī al-Dīn and other disciples. The discovery of manuscripts documenting the Shāṭṭārīyah lineage in Jasinga, Bogor, and Mindanao in the Philippines, further highlights ʿAbd al-Shakūr’s significance as a pivotal figure in the dissemination of this Sufi tradition within the region."

"This paper investigates how premodern Muslim intellectuals understood and utilized Biblical materials in their written works. While some studies have highlighted Muslim use of the Bible for polemical and apologetic purposes, this study shows that medieval Muslim interaction with Biblical passages was not confined to those two approaches, illustrating the complexity of their engagement with the Bible. Taking the fifteenth-century Mamluk Quran commentator Burhān al-Dīn al-Biqāʿī (d. 1480) as a case study, this paper discusses how al-Biqāʿī sought to quote relevant Biblical passages to offer a more comprehensive narrative of figures and events mentioned only briefly in the Quran. Criticized by his contemporaries, al-Biqāʿī wrote his Apologia to defend his approaches. Analyzing al-Biqāʿī’s Apologia reveals the central argument that, for him, interpreting the Quran with the Bible is permissible for narrative and admonitory purposes but not for determining articles of faith and Islamic laws. In the end, he underscores the significant difference between taḥrīf (falsification) and naskh (abrogation), which should be appropriately understood in dealing with pre-Islamic revelation. Although he implied that certain Biblical passages were safe from textual falsification based on their conformity with the Quran, he supported the concept of abrogation, a widespread idea in medieval times across various religious traditions."

"Hagar is a fascinating figure in both Jewish and Islamic traditions. Her portrayal varies greatly across these two different faiths. In both Jewish and Islamic traditions, Hagar is sent away into the desert. However, this same story has different interpretations in Judaism and Islam and has diverse cultural impacts on today’s Jewish and Muslim societies. In Islam, Hagar is seen as a respected figure, the mother of Arabs. This contrasts with her negative portrayal in some Jewish interpretations. This paper examines historical sources of Hagar’s story in the Biblical narrative and the Islamic tradition, exploring how each scripture aligns and contrasts with the other through the pivotal event of Hagar’s banishment to the wilderness. Utilizing a qualitative methodology and comparative approach, this study undertakes a textual and content analysis of relevant literature. This paper argues that how Hagar’s banishment is recounted in Jewish and Islamic traditions significantly influences how her story is understood and interpreted today. These interpretations, shaped by their respective cultural and historical contexts, contribute to differing portrayals of Hagar’s role and social position within the family of Abraham in Jewish and Islamic communities."

"This paper explores the intersections of Islamic law, collective obligations, and the pursuit of global justice in the context of capitalism-induced instability. The author argues that the contemporary global order is marked by a state of “abnormality” due to capitalism’s dynamic nature of “creative destruction,” rendering traditional Islamic jurisprudence (fiqh) inadequate for addressing modern challenges. Instead, the concept of collective obligations (furūḍ kifāya) in Islamic law offers a promising framework for managing these crises. This paper examines the potential for Islamic legal principles to confront global issues such as inequality and poverty, emphasizing the necessity of reflexive, adaptive jurisprudence grounded in democratic governance and public good. By reimagining Islamic law to focus on collective welfare and institutional reform, Muslim-majority states could play a pivotal role in fostering a more just global order. The paper concludes by stressing the urgent need for political will and collaborative action, informed by Islamic values, to address the systemic inequalities perpetuated by the capitalist global order."

"Various methods for interpreting and understanding religious texts have long been developed in Islam. The development of this tradition is intricately linked to the need to interpret Islam's holy book, the Qur’an. It is widely understood that the verses of the Qur’an have various dimensions, namely the muhkâm (clear) and mutasyâbih (ambiguous), ‘âmm (general), khash (specific), qath’i (definitive), and dhanniy (presumptive). To address this, ta’wil was developed as method of textual interpretation. Ibn ‘Arabi represents a significant figure in the history of Islamic philosophical Sufism. He believed that for everything that appears literal, external, or exoteric (zhâhir), there is always a connection to something hidden, spiritual, internal, or esoteric (bâthin). For Ibn ‘Arabi, ta’wil is an esoteric spiritual interpretation that understands all material data and facts as symbols to transmute and “return” them to what is being symbolized. Every manifestation, every exoteric meaning (zhâhir), always has an esoteric meaning (bâthin). In other words, ta’wil is a process of interpretation that involves delving into the furthest depths of symbols to uncover the spiritual secrets of the text. The creative imagination of the interpreter plays a significant role in the process of ta’wil, serving as a mediator between the hidden divine essence and the manifestation of the pluralities of nature, akin to the world of ideas, culminating in the concept of symbols. Symbols are reflections of exemplars (mitsâl) of the sensory world depicted within the hierarchy of presence (hadhrâh), namely the presence of essence (hadhrah al-dzât), the Divine presence (hadhrah al-ulûhiyyah), the presence of various Divine actions or deeds (hadhrah al-af’âl, hadhrah rubûbiyyah), the presence of shadows and active imagination (hadhrah al-mitsâl wa al-khayyâl), and the sensory and visible presence (hadhrah al-hiss wa al-musyâhadah). In this context, the creative imagination of the interpreter, generated through the ascent to a higher meaning, is a new creation that recurs (khalq jadîd), a divine manifestation (theophany), with the heart as the Divine Presence within the interpreter. For this reason, ta’wil (as a method of text interpretation) necessitates extensive knowledge, comprehension, a willingness to engage with the text’s substance, adherence to legitimate and authoritative sources, and an interpreter’s inventiveness. Ta’wil, therefore, represents a blend of empirical, rational, and intuitive methods, emphasizing the spiritual perspective of reason to achieve the truth."