Afkar: Jurnal Akidah dan Pemikiran Islam

From Controversy to Cohesion: Managing Religious Tension in Malaysia through Socioreligious Harmony Frameworks

Atifah Ahmad Yusoff — 2025-12-31

In 1938, Samuel P. Huntington notoriously argued that “the great divisions among humankind and the dominating source of conflict will be cultural,” a thesis that has since fuelled misconceptions about the inherent incompatibility of civilizations based on religious, ethnic, and racial differences. This perspective has particularly negatively impacted views of Islam when he added that “the crescent-shaped Islamic bloc, from the bulge of Africa to central Asia, has bloody borders.” Using a qualitative, library-based research approach, this article explores the contemporary challenges of religious tensions in Malaysia. It investigates whether meaningful interreligious coexistence is viable in a multi-religious country. These challenges, including prejudice and stereotyping, can be addressed through a comprehensive understanding of socio-religious harmony in Islamic perspectives that can be formulated by engaging with the commonalities perspective of religion, the principle of human brotherhood, the value of mutual tolerance (tasamuh), the role of dialogue and peaceful coexistence (fiqh al-ta‘ayush). Practical methods for implementing these values include interfaith education, community engagement, inclusive policymaking, and dialogue platforms that resonate with local cultural contexts. Together, these elements contribute to an integrated framework of harmonious socio-religious relations.

A Theological Comparative Exploration of Tolerance in Islam and Buddhism

Ahmad Faizuddin Ramli — 2025-12-31

Religious tolerance is a fundamental ethical principle in both Islam and Buddhism, shaping interfaith relations, governance models, and societal harmony. While both traditions emphasize compassion, patience, and mutual respect, their doctrinal foundations of tolerance differ significantly. Islamic tolerance (tasāmuḥ) is rooted in Islamic monotheism (tawḥīd), divine law (sharīʿah) and prophetic teachings (ḥadīth), where interfaith coexistence is structured within legal and ethical frameworks. The Qur’an (2:256) affirms that “there is no compulsion in religion,” and historical precedents such as the Constitution of Medina institutionalized protections for religious minorities. Conversely, Buddhist tolerance (kṣānti) arises from a nontheistic spiritual path in which moral conduct is governed by karma rather than by divine commandments. Buddhism fosters patience and forbearance as essential virtues in the Bodhisattva ideal and meditative disciplines, emphasizing inner transformation rather than legal enforcement. By analyzing both primary religious texts and contemporary sources, this study highlights common values between Islam and Buddhism, advocating for deeper interfaith dialogue and academic research on universal principles of tolerance. Understanding Islamic and Buddhist tolerance offers valuable frameworks for fostering religious harmony and coexistence in a diverse world.

Religious Coping Among Muslim University Students: Psychometric Evaluation of The Brief RCOPE-Malay

Zuraida Ahmad Sabki — 2025-12-31

Religious coping is an important dimension of psychological adjustment, particularly in Muslim populations where faith is central to managing stress. The Brief Religious Coping Scale (Brief RCOPE) is widely used to assess positive (PRC) and negative (NRC) religious coping; however, a validated Malay-language version has not been available. The study aimed to assess the psychometric properties of the Malay Brief RCOPE (Brief RCOPE-M) among Muslim students in a Foundation in Islamic Studies program at a Malaysian public university. A total of 144 Malay Muslim students (mean age = 18.56±0.50, 72.9% female) participated. The Brief RCOPE underwent forward–backward translation and cultural review. Exploratory factor analysis (principal axis factoring, oblimin rotation) examined factor structure. Reliability was assessed with Cronbach’s alpha, and convergent validity was evaluated through correlations with the Malay versions of the Duke University Religion Index (DUREL-M), Copenhagen Burnout Inventory (CBI-M), and Brief Resilience Scale (BRS-M). Findings supported a two-factor solution consistent with PRC and NRC, with eigenvalues > 1, explaining 61% of the variance. Internal consistency was high (PRC α = 0.93; NRC α = 0.82). PRC was positively correlated to religiosity and resilience, while NRC was positively correlated to burnout and negatively to resilience, supporting convergent and concurrent validity. PRC and NRC were weakly correlated (r = – 0.12), suggesting relative independence. No gender differences between male and female students for PRC and NRC. Overall, the Brief RCOPE-M demonstrated sound psychometric properties and provides a reliable and valid instrument for assessing religious coping among Malay-speaking Muslim populations in Malaysia. Future studies should apply confirmatory factor analysis (CFA) and cultural validation to ensure a robust and contextually appropriate instrument.

Developing An Islamic Cognitive Behavioral Therapy (I-CBT) Model to Enhance the Psychological Well-Being of Huffaz Students

Vivik Shofiah — 2025-12-31

©The authors (2025). This is an Open Access article distributed under the terms of the Creative Commons Attribution (CC BY NC) (http://creativecommons.org/licenses/by-nc/4.0/) which permits non-commercial reuse, distribution, and reproduction in any medium, provided the original work is properly cited.

The study examines the relationship between Islamic Cognitive Behavioral Therapy (I-CBT), oriented practices and psychological well-being among huffaz students at Maahad Integrasi Tahfiz Istana Bandar, Selangor. Employing a mixed-methods research design, quantitative data were collected using a Psychological Well-being Scale, while qualitative insights were obtained through semi-structured interviews. The quantitative findings indicate varying levels of psychological well-being among the students: 21.13% were classified as having very high well-being, 14.08% as high, 28.17% as moderate, 19.72% as low and 16.90% as very low. Qualitative analysis, however, reveals that huffaz students generally demonstrate positive psychological attributes, particularly self-acceptance, positive interpersonal relationships, autonomy, environmental mastery, purpose in life, and personal growth. These dimensions of well-being appear to be shaped by cultural context, religiosity, social support, and personality traits embedded within the Islamic boarding school environment. The students’ engagement in the Qur’anic memorisation practices, such as talaqqi, tasmi‘ and muraja‘ah, functions as an integrated model of I-CBT by reinforcing cognitive discipline, emotional regulation, and purposeful behavior. The findings suggest that while levels of psychological well-being among huffaz students are not uniformly high, structured religious–cognitive practices within the tahfiz system contribute positively to their overall psychological development. The study highlights the potential of integrating Islamic cognitive-behavioral principles into educational and psychotherapeutic frameworks to support student well-being.

Digitally Connected, Spiritually Rooted: Mubadalah and The Ethics of Communication In Contemporary Muslim Family in Indonesia

Yayah Nurhidayah — 2025-12-31

Amid the rapid digitalization of everyday life, urban Muslim families in selected Indonesian cities are experiencing a paradox in their communication practices. Digital technologies create new avenues for connection, yet they simultaneously risk weakening affective intimacy and reinforcing patriarchal authority within households. This study examines how digital family communication reflects and challenges traditional power relations through Islamic ethical perspectives, particularly Islamic communication ethics and gender-equitable theology, using the mubadalah approach, which emphasizes mutuality, justice, and compassion in familial relations. Employing a qualitative field research design, the study collected data from 18 informants representing eight Muslim families across Jakarta, Yogyakarta, Cirebon, Bandung, and Makasar through semi-structured in-depth interviews and focus group discussions. Thematic analysis reveals four interrelated dynamics: the shift from physical to digital interaction; the reassertion of patriarchal control through digital devices; the emergence of shared decision-making practices such as shura; and persistent ethical tensions between traditional norms and the transformative possibilities of digital media. The study argues that digital communication in Muslim families is never ethically neutral; it is shaped by spiritual, cultural, and gendered norms. When internalized and practiced in daily interactions, mubadalah values offer a powerful framework for cultivating just, spiritually grounded, and emotionally resilient family relationships in the digital age. These findings highlight the urgency of integrating mubadalah-based ethics into family education programs and gender-sensitive communication pedagogy.

Analisis Hujah-Hujah al-Ghazali, Suhrawardi dan Sadr al-Din Shirazi Berkenaan Ontologi Mimpi

Mohd Syahmir Alias — 2025-12-31

Dreams are phenomena that commonly occur during the sleep of humans and other mammals. Among those who have studied this phenomenon in depth are psychologists, neuroscientists, and philosophers. While modern psychologists and neuroscientists are primarily concerned with explaining the phenomenon of dreams itself, Islamic philosophers such as al-Ghazali regard dreams as a basis for arguing theological doctrines, including the reality of punishment in the grave. This perspective later drew the attention of later philosophers such as Suhrawardi and Sadr al-Din Shirazi, who further developed the theory. Accordingly, this article analyzes the arguments these three philosophers employ to articulate the ontology of dreams. To achieve this, document analysis is used to extract data from selected works of the aforementioned philosophers, followed by thematic analysis. At its core, the divergence in their arguments converges on the faculty of imagination (al-quwwah al-mutakhayyilah) as a shared conceptual foundation. The extended analysis of their views reveals implications for two central doctrines in Islamic theology: the truth of prophethood and eschatological events.

Pensabitan Makna dalam Perbahasan Epistemologi Ahli Sunah Waljamaah

Maryam Habibah Kamis — 2025-12-31

The first principle of the creed of Ahli Sunnah wa al-Jama‘ah is affirmation of the meaning of reality and knowledge. This affirmation of the meaning of reality and knowledge is discussed at the beginning of Usul al-Din by Abu Mansur al-Baghdadi, who represents the Ahl al-Sunnah wa al-Jama‘ah tradition, stating that the meaning of reality and knowledge of things can be firmly established. However, Muslim liberal thinkers such as Abou El Fadl, Ebrahim Moosa, Abdul Karim Soroush, and Zainah Anwar present differing conceptions towards affirmation of meaning. Their views are influenced by postmodernist thought that upholds epistemic doubt (scepticism), truth as limited by individual perspective (subjectivism), and the rejection of absolute truth (relativism). This study demonstrates that the affirmation of meaning is indispensable within Islamic epistemology. The absence of such affirmation would fail the cognition of the knower, thereby preventing it from constituting valid knowledge.

An Interreligious Dispute on the Controversial Case of Elia Myron’s Correction to Tafsir: An Analysis Based on Kim Knott’s Framework

Eko Zulfikar — 2025-12-31

This article examines the concept of religious tolerance through Qur’anic exegesis, applying the insider–outsider framework introduced by Kim Knott. The study is prompted by a social fact that has generated public controversy and gone viral, namely the request by Elia Myron, a Christian, to Indonesia’s Ministry of Religious Affairs to conduct a re-examination of the interpretation of Surah al-A‘raf [7]:157. Employing a qualitative research design, the study uses content analysis grounded in the insider–outsider approach to evaluate the discourse and responses arising from the issue. The findings indicate that applying the insider–outsider perspective to Elia Myron’s open letter to the Ministry of Religious Affairs, which calls for a review of Qur’anic exegesis, has the potential to provoke tensions and deepen divisions among religious communities in Indonesia. From an outsider’s standpoint, Elia’s action is widely supported and perceived as a manifestation of tolerance by the majority of Christians, as the request specifically emphasizes revisiting the exegesis of Surah al-A‘raf [7]:157, which includes references to the Torah and the Bible. However, from the insider standpoint, the action is interpreted as encroaching too deeply on Islamic teachings and is therefore seen as neglecting a key indicator within the discourse of religious moderation, namely tolerance, as underscored by Indonesia’s Ministry of Religious Affairs. In addition, several social media posts related to Elia’s request to review the Qur’anic exegesis are found to have explicitly served as early triggers for discourse containing intolerant elements, thereby potentially undermining harmonious relations among religious communities, particularly between Muslims and Christians.

An Overview of 'Abd al-Wahhab al-Sha'rani’s Biography and Theological Thought

Mohamad Razif Mohamad Fuad — 2025-12-31

This study explores the intellectual and theological contributions of ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565), a towering figure in post-Mamluk Egypt who bridged the realms of Sufism, Sunni orthodoxy, and legal scholarship. Moving beyond conventional portrayals of al-Shaʿrānī as merely a Sufi or jurist, the research highlights his role as a serious theologian. Through a critical analysis of his key works, al-Yawāqīt wa al-Jawāhir fī Bayān ʿAqāʾid al-Akābir and al-Qawāʿid al-Kashfiyyah al-Muwaḍḍiḥah li Maʿānī al-Ṣifāt al-Ilāhiyyah, the article demonstrates al-Shaʿrānī’s innovative synthesis of Ashʿarī-Māturīdī theology with spiritual insight. His theology articulates a delicate balance between tanzīh (divine transcendence) and tafwīḍ (textual fidelity), addressing complex issues such as the ambiguous Qurʾanic verses, anthropomorphism, divine attributes, and concepts like ḥulūl, ittiḥād, and waḥdat al-wujūd. The study argues that al-Shaʿrānī’s theological architecture not only reaffirmed Sunni orthodoxy but offered a compassionate intellectual framework capable of engaging both elite and popular religiosity. By situating al-Shaʿrānī within the broader canon of Sunni thought, this work calls for renewed scholarly attention to his contributions, particularly regarding the integration of theology, law, and mysticism in early modern Islam.

Analisis Perbandingan Konsep Kebangkitan Roh dan Kebahagiaan Akhirat Dalam Pemikiran Ibn Sina dan Al-Ghazali Menurut Perspektif Psikospiritual Islam

Mohd Manawi Mohd Akib — 2025-12-31

The discourse on the soul is an important topic in Islamic psychology, particularly in the works of al-Kindi, al-Farabi, Ibn Sina, al-Ghazali, and Fakhr al-Din al-Razi. This theme raises two major issues: the concept of soul resuscitation and happiness in the hereafter. Understanding these principles is important for forming an individual's thought, judgment, and behavior habits. Materialistic inclinations in modern civilization have resulted in a variety of moral issues, including selfishness, dishonesty, envy, and a hedonistic culture that prioritizes worldly wealth and pleasure over moral and spiritual ideals. Thus, this article highlights these two issues as defined by two influential Muslim psychologists, Ibn Sina and al-Ghazali, using a qualitative method based on content analysis of their works to assess the continuity of their perspectives on the subject. The study discovers a significant difference between the two thinkers about the resurrection of the soul in the afterlife: Ibn Sina

believes that only the soul is resurrected, whereas al-Ghazali believes in the resurrection of both the soul and the body. Nonetheless, both concur that the utmost felicity of the soul in the afterlife is gained through intellectual or spiritual delight, which occurs when the intellect's potential is utilized to acquire real knowledge, resulting in piety and cultivation of noble character. This aligns with the Islamic psychospiritual framework, which emphasises faith in God Almighty and the Hereafter as the basis for spiritual purification; worship as a means of strengthening one’s relationship with God and guiding the intellect toward its proper use; and character (akhlaq) as the manifestation of spiritual intelligence derived from knowledge that leads to piety.

Reviewing Religious Pluralism Through A Qur’anic Approach: The Relevance of Hamka’s Tafsir Al-Azhar in Indonesia and Malaysia

Harda Armayanto — 2025-12-31

This research examines the Qur’anic approach to interreligious relations through an in-depth analysis of Hamka’s Tafsir al-Azhar. The relevance of this study becomes evident considering that religious diversity often triggers conflict and intolerance, as seen in Indonesia and Malaysia. On the other hand, Western approaches, such as religious pluralism, frequently spark controversy and rejection among religious adherents because they are perceived to blur theological boundaries between religions and contradict religious doctrines. Therefore, an approach grounded in religion is more relevant for fostering constructive interreligious relations. The research methodology is qualitative, involving a literature review of Tafsir al-Azhar and related writings, along with content analysis. The results of this investigation imply that religious pluralism is unsuitable as an approach for building interreligious relations in Indonesia and Malaysia, given the doctrinal conflicts it poses with the beliefs of various religions. In contrast, a religiously grounded approach, particularly as reflected in the Holy Qur’an through Hamka's Tafsir al-Azhar, is more relevant for creating harmonious interreligious relationships. This approach incorporates key Qur'anic concepts, such as tasāmuḥ/samāḥah (tolerance), ḥuriyyah (freedom), salām (peace), ‘adālah (justice), iḥsān (benevolence), and wasatiyah (moderation).

Digital Doubt and Gendered Moral Policing: Social Media’s Role in Malay Atheist Identity Formation and Its Theological Implications

Kauthar Razali — 2025-12-31

The perception of atheism as a Western concept faces new challenges as it emerges more visibly in Malaysia’s Malay Muslim-majority society, creating notable socio-cultural impacts. This research examines how online platforms catalyse deconversion, shape atheist worldviews, and reconfigure theological discourse. Using a qualitative case-study design, the researcher conducted semi-structured interviews with six self-identified Malay atheist millennials recruited through purposive snowball sampling, complemented by document analysis and digital ethnography of social media discourse; pseudonyms, encrypted storage and informed consent were used to safeguard anonymity Participants frequently linked their religious disengagement to family dynamics, social pressures, negative experiences with religious institutions, gendered enforcement and digitally mediated exposure to sceptical communities and content. Participants articulated their views in ways that demonstrate rational scepticism and support intellectual freedom. In contrast, participants perceive state and religious institutions as focusing on containment rather than engagement, thereby failing to address root causes. Overall, the research offers a novelty in linking Malay-Muslim socio-legal constraints with digital-mediated atheist identity formation and in specifying the ʿaqidah-level implications of “digital doubt” for how certainty, doubt and religious knowledge are justified in contemporary Malaysia.

The Ihsan Hadith as The Spiritual Foundation of Muraqabah: A Comparative Study with Contemporary Mindfulness

Amien Nurhakim — 2025-12-31

This study investigates muraqabah as an Islamic form of mindfulness by analyzing the Hadith of Ihsan (Hadith of Jibril) as recorded in Sahih Muslim. Employing a qualitative methodology grounded in a subjective hermeneutic approach, the study interprets ihsan as a theocentric mode of consciousness defined by continuous awareness of divine presence and oversight, articulated in the prophetic statement: “To worship Allah as though you see Him; and if you do not see Him, then know that He sees you.” The findings demonstrate that while muraqabah shares functional similarities with contemporary mindfulness, such as enhancing inner tranquillity, emotional regulation, and attentiveness, it is fundamentally distinct in its transcendental orientation toward Allah. Rather than self-referential awareness, Islamic mindfulness is rooted in divine awareness (muraqabah), sincerity (ikhlas), and spiritual intensity, positioning consciousness within a relational and ethical framework. Core religious practices, including prayer (salah), Qur’anic recitation, remembrance (dhikr), and self-accountability (muhasabah), function as practical mechanisms for cultivating mindfulness within the paradigm of ihsan, deepening devotion and moral sensitivity. Unlike secular mindfulness approaches, which primarily prioritise psychological well-being and stress reduction, muraqabah integrates spiritual, ethical, and psychological dimensions within a holistic Islamic worldview. The study further highlights the relevance of Ihsan-based mindfulness for contemporary Islamic psychospiritual and therapeutic contexts, particularly in addressing anxiety and fostering emotional balance. Ultimately, this research affirms that the Hadith of Ihsan constitutes the foundational framework for muraqabah, offering comprehensive guidance for both the spiritual cultivation and social conduct of Muslims in modern life.

المقاربة الإبستيمولوجية لموضوع علم الاستغراب

Abdulaziz bin Fadil Bouchair — 2025-12-31

This study examines the epistemological foundations and methodological conditions for establishing Occidentalism as a systematic scientific discipline, with the West as its primary subject of research. Focusing on contemporary Islamic thought, it addresses how the Islamic mind can critically engage with Orientalist discourse and construct knowledge about the West. Using analytical, inductive, and critical methods, the study identifies the need to move Occidentalism from mere accumulation of knowledge to a structured science guided by a clear epistemological vision. Key recommendations include distinguishing between the study of the West and the science of Occidentalism, defining its subject and scope, overcoming epistemological obstacles, and integrating insights from both Western and Islamic scholarship to organize and classify its topics systematically.