The interpretation of QS. Al-Hujurat 13 revolves as the creation of human which refers to Adam and Eve. In fact, human terminology in contemporary discourse refers to the definition of human as a homo sapien. Homo sapien refers to humans not only as biological but also social. By using the method of Tafsir Maqashidi, this article develops an understanding of Tafseer. Here, the Tafsir Maqashidi will be used as a method of reinterpreting the term al-Nas in QS. Al-Hujurat 13. The results of this article indicate that QS. Al-Hujurat 13 does not refer to Adam and Hawa, but it discusses the creation of humans that previously had other parties. The other party here starts from God, parents, family, society, living and dead beings, and the universe. Apart from that, this article also shows that the social aspect of the verse includes not only fellow Muslims, fellow humans, but also all God's creatures. These two understandings explain the similarities of Al-Nas and homo sapien in the context of humans as one of the species of living things on this earth. From here, humans are required to hifdzh Al-Aql, hifdzh Al-Din, hifdz Al-Nashl, hifdzl Al-Mal, hifdzh Al-Nafs, hifdzh Al-Bi'ah and hifdzh Al-Daulah as maqashidi QS. Al-Hujurat 13 which can be widely felt in human life.

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Tulisan ini hendak mendiskusikan pembacaan semiotika dalam mengungkap pemahaman atas kisah dalam al-Qur’an, yang dalam hal ini akan berfokus pada penerapan teori naratif dari A.J. Greimas atas kisah pemilik kebun dalam surah al-Qalam ayat 17-32. Pengambilan kisah pemilik kebun disebabkan masih sangat minimnya penelitian yang membahas kisah tersebut, termasuk pembacaan semiotika yang belum dilakukan. Padahal dalam kisah tersebut mengandung nilai moral yang perlu diungkapkan. Karena itu, berangkat dari asumsi bahwa al-Qur’an melalui kisah pemilik kebun memiliki misi ideal moral untuk umat manusia –khususnya umat Islam, baik pemahaman dalam dirinya sendiri maupun berangkat dari keilmuan dari luar, maka tulisan ini akan membuktikan nilai penting kehadiran kisah dalam al-Qur’an melalui integrasi keilmuan di luar islam, yakni semiotika. Adapun rumusan masalah yang hendak dijawab dalam tulisan ini adalah bagaimana pemahaman narasi dan ideal moral dalam kisah pemilik kebun pada QS. Al-Qalam: 17-32 berdasarkan teori naratif A.J. Greimas?

This article aims to understand the verses on religious freedom using method of Verbalization of the Qur’an, which was coined by Muhammad Alwi HS, in the Indonesian context. Based on its initial form and identity, Verbalization of the Qur’an is a method that has a strong foundation in providing an understanding of the Al-Qur’an in a different space and context from the time of revelation, including in Indonesia. As for the verse - The verse studied in this article is QS. Al-Baqarah [2]: 256, Q S. Ali Imran [3]: 64, QS. Al-Qashash [28]: 56, QS. Yunus [10]: 99. The result that is found in this article is that all of these verses prohibit the imposition of coercion on other people to follow a certain religion. Faith is the right of everyone who is blessed by God, as Allah does not make all believers or unbelievers, but allows everyone to choose the faith (religion) they want. In the context of Indonesia, the verbalization of the verses of religious freedom can be found in the form of a national and state constitution, namely based on the 1945 Constitution in article 28E paragraph (1), the 1945 Constitution in article 29 paragraph (2), the first principle of Pancasila "God Almighty",  Law no. 39/1999 on Human Rights (HAM), and article 28I of the 1945 Constitution concerning the ratification of the International Covenant on Civil and Political Rights.

This paper aims to find an interpretation of gender justice in Asghar Ali Engineer's family planning concept. This research is text analysis, the data is obtained through a qualitative study process. The primary data in this paper is Asghar Ali Engineer's writing entitled Pembebasan Perempuan. This study results that family planning is understood as an effort to form a sakinah, mawaddah, and rahmah family, Asghar puts forward aspects of the relationship between husband and wife that have been forgotten. In addition, the moral aspect becomes an important emphasis in family planning. This article uses an epistemological study of interpretation to explore forms of gender-just interpretation of Asghar which focuses on three things, namely, sources, methods, and validity of interpretation with three theories of truth, coherence, correspondence, and pragmatism. The sources used by Asghar are the Qur'an, hadith, and ijma' ulama. While the method used is to prioritize normative verses that contain universal understanding. While the validity of Asghar's interpretation in the study of family planning applies the three theories of truth in his family planning discourse. Abstrak:  Tulisan ini bertujuan untuk menemukan tafsir berkeadilan gender dalam konsep keluarga berencana Asghar Ali Engineer. Penelitian ini bersifat analisis teks yang diperoleh melalui proses studi kualitatif. Data primer dalam tulisan ini adalah tulisan Asghar Ali Engineer berjudul Pembebasan Perempuan. Penelitian ini menghasilkan bahwa keluarga berencana dipahami sebagai upaya untuk membentuk keluarga sakinah, mawaddah, dan rahmah, Asghar mengedepankan aspek kesalingan antara suami dan istri yang selama ini terlupakan. Selain itu, aspek moral menjadi penekanan penting dalam keluarga berencana. Dalam artikel ini menggunakan kajian epistemologi tafsir untuk menggali bentuk penafsiran berkeadilan gender dari Asghar yang memfokuskan pada tiga hal yakni, sumber, metode, dan validitas penafsiran dengan tiga teori kebenaran, koherensi, korespondensi, dan pragmatis. Sumber yang digunakan Asghar adalah al-Qur’an, hadis, dan ijma’ ulama. Sedangkan metode yang digunakan adalah mengutamakan ayat normatif yang berisikan pemahaman universal. Sedangkan validitas penafsirannya Asghar dalam kajian keluarga berencana menerapkan ketiga teori kebenaran dalam diskursus keluarga berencana yang digagasnya. Di samping itu pula peranan pemerintah dan juga pemuka agama sangat diperlukan agar keluarga berencana dapat terealisasikan yang sesuai dengan tujuan-tujuannya.