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.

Aurat perempuan banyak diperdebatkan oleh beberapa kalangan baik tentang batasan aurat itu sendiri ataupun batas penutupnya. Al-Quran menjelaskan penutup aurat bagi perempuan dalam ayat dan surah yang berbeda. Dalam QS. an-Nur [24]: 31, al-Quran  menjelaskan mengenai perintah menutupkan kain kerudung ke dadanya. Dalam ayat ini menggunakan kata “khimar” sebagai sebuah kain yang menutup aurat perempuan. Namun berbeda dengan QS. al-Ahzab [33]: 59 yang memerintah perempuan untuk menutup aurat dengan kata “jilbab”. Dalam ayat ini Allah memerintahkan perempuan untuk menutupkan jilbabnya ke seluruh tubuh perempuan. Maka dari itu, sebenarnya ada perbedaan antara penggunaan kata “jilbab” dan “khimar”. Dengan menggunakan pendekatan ma‟na cum maghza Sahiron Syamsuddin, artikel ini akan membahas mengenai kata “khimar” dan “jilbab” dimana keduanya digunakan dalam  ayat yang menjelaskan tentang aurat perempuan. Pendekatan Ma‟na-cum-maghza merupakan pendekatan dalam penafsiran yang menjadikan makna asal literal (makna historis, tersurat) sebagai pijakan awal untuk memahami pesan utama teks (makna yang tersirat). Pendekatan ma‟na-cum-maghza terdiri dari makna (ma‟na) suatu teks al-Quran yang dipahami oleh pendengar pertama dan dikembangkan menjadi signifikansi (maghza) untuk situasi kontemporer. Maka dari itu, kata  “khimar” dan  “jilbab” akan ditemukan perbedaan dan makna yang tersirat dari keduanya. Karena diketahui bahwa kedua kata tersebut sekarang ini dimaknai sama, yang akhirnya menyebabkan adanya legitimasi teologis kewajiban pemakaian jilbab sebagai penutup aurat perempuan secara keseluruhan.

The literary approach to the interpretation of the Koran is rarely used by commentators. One of the interpreters who used literary approach to analyze the Koran is Mustansir Mir. Using the library method and content analysis, this paper aims to explain Mir's thought in interpreting the Koran using literary approach. This paper focuses on Mir's article entitled Irony in the Quran: a study of the story of Yusuf. In the article Mir opened a new discourse for Muslims to understand the Koran that focus not only to stagnant or theological understanding but also to be able to enjoy the beauty of the literature contained in the Koran. In Surah Yusuf according to Mir, there are many irony or backward expectations with results. In his article, He explained that there were two kinds of irony, first, the irony of events and second, the irony of words. According to Mir"s article, the teaching can be taken that God's will is the most appropriate. What humans want does not necessarily happen without God's will.

<span lang="EN-US">This article describes the renewal of Moeslim's Islamic thinking about transformative theology, and aims to introduce and revitalize Islamic thought that is almost forgotten. Islam as a foundation for the life of Muslims should not only prioritize the hablum min Allah and forget the hablum min an-nas, both must be balanced. This research is a reseacrh library, and the work of Moeslim Abdurrahman as the primary data. According to Moeslim worship in particular 'must be balanced with social care. This has become Moeslim's anxiety when he sees the reality of Muslims today being colonized by the flow of modernization which has led to the development of western capitalism, thus impacting increasing poverty and ignorance in Indonesia. This study yields findings that in transformative theology Moeslim offers reforms in the field of economics and education through community empowerment with job creation and the realization of a new model of pesantren which gives birth to Muslim thinkers based on liberation of oppression as the main objective of transformative theology.</span>

This paper aims to provide a perspective of sociology of the Qur’an in the development of religious harmony. This thought was motivated by a phenomenon in which Islam appears with a hardened face. The syndrome of Islamic populism shows an Islamic conservative turn and tends to prioritize formal and normative values in practise. This model is wholly vulnerable causing conflicts both intra and inter-religious. Its exclusive, binary, and aggressive style make Islam inhospitable to the plurality of groups, religions, and cultures. This model of Islam needs to be returned to its face which is inclusive, ecumenical and accommodating to diversity based on the values of the Qur'an. So this agenda requires reformulation of Islamic doctrines that have been considered established. In conclusion, this study argues that although the Qur'an supports the agenda of mission activities, it compulsively requires a dialogic-communicative process. Thus, the Qur'an's greatest contribution to the development of harmonization of diverse people lies in its inclusive and accommodating character to diversity. The principles developed by the Qur’an can be covered through various approaches, both sociological and theological. Sociologically, the Qur'an encourages humanity to jointly declare universal values in every religious activity. These values become the basis of the necessity of each religious community to be willing and able to create a space of togetherness and dialogue to formulate humanitarian agendas. Theologically, the Qur’an does not erase pre-Islamic religions implying that the Qur’an supports diversity and commands humans to always compete in the framework of goodness (religion).