This paper analyzes seven MUI fatwas related to the pandemic that was produced throughout 2020 from the aspect of the argumentation structure used. This research is literature research with qualitative method and Usul Fiqh approach. The source of data in this study is literature which was analyzed using content analysis techniques. This paper shows the fact that in issuing a fatwa, although with a relatively narrow and close time span, MUI has tried hard to carry out its role to provide guidance and guidance to Indonesian Muslims in realizing religious and social life. From the structure of the arguments for the seven fatwas, it also seems to be an indication of the openness of the MUI and an indication of the close relationship between the MUI and the government.

The existence of a significant quantity gap between religious adherents in Indonesia has the potential to lead to violations of religious freedom. And addition with the application of the rules regarding the right to religious freedom in Indonesia, which are felt to be not optimal, it has led to various arguments by Indonesian experts and scholars in responding to this, including Hamka who also contributed to the construction of ideas about religious freedom in one of his monumental works, namely Tafsir al-Azhar. For this reason, the presence of this study aims to present the construction of Hamka's thoughts regarding the phenomenon of religious freedom that occurs in Indonesia. This study is library research with a qualitative approach. The data analysis used in this research is content analysis. In qualitative research, especially in qualitative verification strategies, this data analysis technique is considered to be the most frequently used data analysis technique. This study found that Hamka in his position as a scholar as well as a writer and humanist accepted the concept of religious freedom, especially in Indonesia. This is evidenced by his rejection of the element of coercion in embracing a religion, especially if it has the potential to cause conflict and violence between religions because of the truth claims of each religion. Because according to him, Islam never teaches violence and war. However, behind Hamka's acceptance of religious freedom, he also puts a limit on the matter, namely that it is not permissible to combine faith and shirk.

This research is initiated by the economic contestation in both the Islamic and Western worlds. In the context of Islamic theology, there are several views which say that success is dependent on human’s effort and God's will. The purpose of this research is to explore the concept of entrepreneurial motivation that carried out by the Qolbu Management (QM), Emotional Spiritual Quotion (ESQ) and The Pattern of Allah's Help (PAH). It’s a qualitative approach. The source of data in this research are by analyzing books, videos, audio visuals such as Youtube, then by studying literature (library research). Scientific interviews will also be conducted with several individuals (academics and practitioners) as supporters of the distinction of Islamic theology with an entrepreneurial spirit. The findings were motivated by the emergence of the concept Qolbu Management, ESQ and PAH which is one of the efforts to integrate the teachings of Theological Tauhid into the concept of Islamic entrepreneurship. The similarities between the concepts of Qolbu Management, ESQ and PPA are Theological Tauhid. While the differences are the Qolbu Management Concept is closer to Asy Ariyah theology, ESQ is closer to the Mu'azilah theology concept, while PAH is more identical to the Jabariyah concept. The point of the concept of entrepreneurship, monotheism and the concept entrepreneurial of Qalbu Management, ESQ and PAH, namely: Guiding towards the maximum monotheism and teaching humans to try with their potentials and do not forget to surrender to Allah SWT Penelitian ini diawali dengan kontestasi perekonomian baik di dunia Islam maupun Barat. Dalam konteks teologi Islam ada beberapa pandangan yang mengatakan bahwa kesuksesan adalah tergantung dari usaha manusia dan kehendak Tuhan. Tujuan dari penelitian ini yaitu untuk mendalami konsep motivasi wirausaha yang dilakukan oleh Manajemen Qalbu (MQ), Emotional  Spritual Quotion (ESQ) dan Pola Pertolongan Allah (PPA). Penelitian ini menggunakan pendekatan kualitatif. Sumber data dalam penelitian ini adalah dengan menganalisis buku-buku, video-video, audio visual seperti Youtube, kemudian dengan studi literatur (library research). Wawancara ilmiah juga akan dilakukan dengan beberapa individu (akademisi dan praktisi) sebagai pendukung distingsi ilmu teologi Islam dengan spirit wirausaha. Hasil temuan dalam penelitian ini dilatarbelakangi oleh munculnya konsep  Manajemen Qolbu, ESQ dan PPA yang merupakan salah satu usaha untuk mengintegrasikan ajaran-ajaran Tauhid Teologis kedalam konsep wirausaha secara islami. Adapun persamaan dari konsep Manajemen Qolbu, ESQ dan PPA yaitu Tauhid Teologis. Sedangkan perbedaannya Konsep Manajemen Qolbu Lebih mendekati teologi Asy Ariyah, ESQ mendekati Konsep teologi Mu’tazilah sedangkan PPA lebih identik dengan konsep Jabariyah. Titik temu konsep kewirausahaan dan ketaudhid dan konsep wirausaha manajemen Qalbu, ESQ dan PPA yakni : Membimbing terhadap ketauhidan yang maksimal dan mengajarkan manusia untuk berusaha dengan potensi yang dimiliki dan kemudian tidak lupa akan berpasrah diri kepada Allah SWT

Creating an ideal life for society is not solely the responsibility of society itself, but it requires collaboration between society and the state in creating a peaceful, prosperous, open, advanced, and modern society or better known as civil society. The role of the Koran as a guideline for human life should also talk about this. Therefore, it is necessary to reveal the indicators of civil society in the Koran so that the idealized term of civil society can be realized. By using the content analysis method, this article describes and reveals what indicators must be met to realize civil society in Indonesia as contained in the al-Qur'an. This article finds that in order to realize what is called civil society in Indonesia, the state needs to carry out its obligations and fulfill the rights of its people as well as uphold the principles of faith, humanity, unity, deliberation, and justice, and the society becomes a civilized society, upholds it. Human values, as well as divine values, highlight the material dimension as well as the spiritual dimension built on the pillars of religion and advance in the mastery of science and technology.   Menciptakan kehidupan yang ideal bagi masyarakat bukan semata tanggung jawab masyarakat itu sendiri, namun diperlukan kolaborasi antara masyarakat dan negara dalam menciptakan masyarakat yang damai, sejahtera, terbuka, maju, dan modern atau yang lebih dikenal sebagai masyarakat madani. Peranan al-Qur‘an sebagai pedoman hidup manusia semestinya juga membicarakan tentang hal tersebut. Oleh karenanya, perlu mengungkap indikator masyarakat madani dalam alQur‘an agar term masyarakat madani yang diidam-idamkan dapat terwujud. Dengan menggunakan metode analisis isi, artikel ini menjelaskan dan mengungkap apa saja indikator yang wajib dipenuhi untuk mewujudkan masyarakat madani di Indonesia yang terdapat dalam al-Qur‘an. Artikel ini menemukan bahwa untuk mewujudkan apa yang disebut dengan masyarakat madani di Indonesia, negara perlu menjalankan kewajibannya dan menunaikan hak-hak rakyatnya serta menjunjung tinggi prinsip-prinsip keimanan, kemanusiaan, persatuan, permusyawaratan dan keadilan, dan masyarakatnya menjadi masyarakat yang beradab, menjunjung tinggi nilai-nilai kemanusiaan sekaligus nilainilai ketuhanan, menonjolkan dimensi material sekaligus dimensi spiritual yang dibangun di atas pilar agama serta maju dalam penguasaan ilmu pengetahuan, dan teknologi.

This article discusses one of the topics of the study of the Qur'anic science which was developed by one of the contemporary thinkers, namely Mahmud Muhammad Taha. He considered that the Islamic teachings contained in the madaniyah verses were irrelevant at this time because they contained values ​​that were less tolerant and even radical. Meanwhile, the Makiyah verses contain fundamental values ​​such as justice, equality, tolerance, democracy, and human rights. So, according to him, madaniyah verses need to be replaced with these makiyah verses. With such an inverted nasakh concept, he wants to carry out an evolution of sharia where according to him sharia is something historical that can change according to the situation and conditions that require it. The concept of nasakh al-Qur'an developed by Taha is different from the concept of nasakh agreed upon by the majority of scholars. Therefore, based on the critical analysis in this article, it can be said that the nasakh Taha concept still has a number of epistemological problems so that it is not valid for use in interpreting the verses of the Qur'an.   Artikel ini mendiskusikan tentang topik kajian ilmu al-Qur’an yang dikembangkan oleh salah satu tokoh pemikir kontemporer yaitu Mahmud Muhammad Taha. Ia menilai bahwa ajaran Islam yang terkandung dalam ayat-ayat madaniyah tidak Sesuai dengan nilai – nilai kemanuasiaan dan masyarakat modern karena ayat madaniyah mengandung nilai radikalisme dan berlawanan dengan hak asasi manusia. Sementara ayat-ayat makiyah berisi tentang nilai-nilai fundamental seperti keadilan, kesetaraan, toleransi, demokrasi, dan HAM. Sehingga, menurutnya, ayat-ayat madaniyah perlu di-nasakh dengan ayat-ayat makiyah tersebut. Dengan konsep nasakh terbalik seperti demikian ia ingin melakukan evolusi terhadap syariat di mana menurutnya syariat merupakan sesuatu yang bersifat historis yang dapat berubah sesuai situasi dan kondisi yang menghendakinya. Konsep nasakh al-Qur’an yang dikembangkan oleh Taha tersebut berbeda dengan konsep nasakh yang disepakati oleh mayoritas ulama. Oleh karena itu, berdasarkan analisis kritis dalam artikel ini dapat dikatakan bahwa konsep nasakh Taha tersebut masih terdapat sejumlah permasalahan epistemologis sehingga tidak valid untuk digunakan dalam penafsiran al-Qur’an.