Academy of Education Journal

Vol. 16, No. 2, Juli 2025, Page: 161-172

ISSN: 1907-2341 (Print), ISSN: 2685-4031 (Online)

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Vol. 16, No. 2, Juli 2025, Page: 161-172

ISSN: 1907-2341 (Print), ISSN: 2685-4031 (Online)

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Jihan Tuffahati Nasution et.al (Quranic Values In Responding To….)

1. Introduction

crisis that has seriously impacted the lives of the Palestinian people, both physically, socially and

(Alsamamra dkk., 2021; Helbich & Jabr, 2021; Jabr & Berger, 2023).

and diplomatic support from superpowers, especially the United States, as well as the partiality

of media narratives that often present Israel as a threatened party, while Palestinian suffering is

ignored (Berger & Jabr, 2020; Muhire, 2024; Oktavina dkk., 2024). In addition, global solidarity

movements such as Boycott, Divestment and Sanctions (BDS) are often discredited as a form of

antisemitism, which hinders advocacy for Palestinian rights (Nabulsi, 2024). In Indonesia, ulama

have a moral responsibility to speak out for justice based on Quranic values, given their position

as spiritual and social leaders in Muslim societies (Amin & Anshory, 2023; Mahabbah, 2023).

ethical basis for addressing global conflict. Emphasis is given to three main verses, namely QS

talks about the limits of war, the principle of justice in interfaith relations, and the importance of

reconciliation and brotherhood (Mahabbah, 2023). The interpretation and practice of these verses

by MUI Medan City will be the main focus to assess the extent to which Islamic values can be

translated into socio-religious actions.

role in shaping Muslims' attitudes towards issues of justice and humanity. QS Al-Baqarah [2]:

190, for example, emphasizes the importance of ethics in warfare and prohibits aggression,

providing a basis for distinguishing between legitimate self-defense and acts of excessive

narrative that is not exclusive, but reflects noble human values. Meanwhile, QS Al-Hujurat [49]:

10 contains a message of brotherhood among fellow Muslims and an order to reconcile

conflicting parties. In the Palestinian context, this verse is used to mobilize Muslim solidarity so

as not to be divided in addressing global issues. The interpretation of this verse at the local level,

especially by MUI Medan City, is important to know so that it can be assessed how the Quranic

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message is translated into contemporary contexts and concrete actions in society (Amin &

Anshory, 2023; Mahabbah, 2023).

conflict, research on the effectiveness and public perception of these fatwas is still limited. This

gap is important to bridge in order to fully understand the strategic role of the ulama in conveying

Islamic values that are relevant and contextual to the dynamics of the Palestinian-Israeli conflict.

This study aims to examine the main values in the Quran that are relevant in responding to Israeli

aggression against Palestine, as well as to analyze how MUI Medan City understands and

translates these values into religious attitudes and social actions. This study also aims to show

the concrete contribution of local clerics in shaping public opinion and strengthening solidarity

with Palestine.

much in the context of religious responses to global issues such as Palestine. The approach based

2. Method

to explore in depth the meaning of Qur'anic values in the socio-religious response of the

Indonesian Ulema Council (MUI) of Medan City to Israeli aggression in Palestine. This method

was chosen because it is relevant to study religious phenomena in certain social contexts by

Quraish Shihab, and Wahbah az-Zuhaili that are relevant to the themes of justice, peace, and

ukhuwah. Data analysis was conducted using a thematic model, namely by identifying,

categorizing, and interpreting patterns of meaning from interviews and written sources. The steps

of analysis followed the principles of thematic coding and interpretation, namely: data

familiarization, initial coding, theme search, review, and narrative writing. Validity was

strengthened through source triangulation and cross-checking between interviews and

documents, to ensure credibility and consistency of findings (Patton, 2002).

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Palestine, we may fight them in order to protect the souls of Muslims and humanity”(M. K.

Rokan, komunikasi pribadi, 23 Mei 2025). This statement shows the compatibility between

normative interpretation and local religious praxis. The Palestinian context is identified not as a

war initiative, but as a form of defense of human existence and human values, as has been

still prioritizes the principle of proportionality and the prohibition of excessive repressive

actions.

to Israel's military aggression in Palestine. As explained in the introduction, this aggression

includes the construction of illegal settlements, economic blockades, and violence against

unarmed civilians (Alsamamra dkk., 2021; Helbich & Jabr, 2021). Therefore, the Quranic values

in this verse can be used as a basis for moral and spiritual legitimacy for Muslims in defending

the human rights of Palestinians legally and ethically. In addition, this verse also represents the

paradigm of Islam as a religion of peace and justice, which separates between political conflicts

and universal humanitarian values. This perspective is reinforced by Afsaruddin and Abu-Nimer

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without losing commitment to the values of justice and peace (Abu-Nimer & Kadayifci-Orellana,

2021; Afsaruddin, 2025).

Principles of Social Justice and Tolerance in the Qur'an: An Examination of QS Al-

Mumtahanah [60]: 8

those who do not fight you in matters of religion and do not expel you from your homes. Verily,

Allah loves those who are just" is a normative verse that explicitly affirms the principle of

universal justice in human relations. This verse states that Allah does not prohibit Muslims from

being kind and fair to non-Muslims who do not fight them for religion and do not expel them

from their homes. On the contrary, Allah loves those who uphold justice (al-muqshithīn). In the

context of conflicts such as Palestine, this verse not only serves as ethical guidance in dealing

with outsiders, but also serves as a basis for shar'i legitimacy in the face of oppression and human

was commanded to remain kind and keep peaceful agreements with non-Muslim groups that

were not hostile (Maraghi al-, 1946b). This reflects the Islamic principles of tolerance and justice

in interfaith social relations.

not only towards fellow Muslims, but also towards non-Muslims who coexist peacefully.

According to him: "Islam is a religion of peace and a creed of love... Allah does not forbid you

to be kind and just to those who do not fight you in religion." (Shihab, 2012b). Az-Zuhaili states

unequivocally that: "Allah loves those who do justice," and explains that fairness is one of the

main pillars in building a stable and dignified society, including in the context of conflict and

war (Zuhaili, 2013b). Interviews with interviewees corroborated this understanding in the actual

commitment to Quranic justice that rejects oppression (zulm).

in its entirety”(M. el Muhtaj, komunikasi pribadi, 23 Mei 2025). According to him, justice in the

Qur'an is not partial or sectarian, but must be upheld thoroughly and consistently, even when

facing opponents. By quoting QS Al-Mumtahanah 8, he shows that Islam does not teach identity-

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Mumtahanah 8 is very relevant to the situation of structural inequality experienced by the

Palestinian people. As mentioned in the introduction, Israeli aggression includes various human

rights violations: the killing of civilians, expulsion, and destruction of public facilities (Helbich

In addition, the value of tolerance in this verse opens space for solidarity across identities. As

Afsaruddin notes, the Qur'an encourages interfaith dialog and peaceful coexistence (Afsaruddin,

2021). This strengthens the argument that support for Palestine does not contradict the peaceful

principles of Islam, but rather is a tangible form of commitment to global justice and universal

humanity. QS Al-Mumtahanah [60]: 8 emphasizes that justice is a Quranic principle that must

be upheld inclusively, even against those of different religions as long as they are not hostile. In

the context of the Palestinian conflict, this verse becomes the basis of legitimacy to fight systemic

injustice, while distinguishing between resistance to aggressors and respect for peaceful parties.

Both classical commentaries and the views of local sources affirm that defending Palestine is

part of the realization of the most fundamental values of shar'i justice and Quranic morality.

justice among Muslims. The value of ukhuwah contained in this verse becomes a spiritual and

social framework in responding to the suffering of Muslims in other parts of the world, including

Palestine. In Al-Maraghi's interpretation, it is emphasized that: "Verily, the believers are brothers

... and brotherhood is a force that leads to repair and reconciliation." (Maraghi al-, 1946c),

emphasizes that brotherhood is a force that leads to social reconciliation and repair. Ukhuwah is

not just a status of faith, but a collective responsibility to restore the condition of the people who

are divided or oppressed.

brotherhood" (Shihab, 2012c), illustrates that inter-Muslim relations must go beyond formal

identity and be realized through concrete actions, including solidarity with brothers and sisters

ukhuwah in the context of the Palestinian struggle. Mustapa Kamal Rokan describes ukhuwah

as an existential bond: "Ukhuwah is a strong bond... if it hurts one, it hurts all." (M. K. Rokan,

komunikasi pribadi, 23 Mei 2025). This emphasizes the principle of collective empathy and the

responsibility of Muslims globally to respond to the suffering of Palestinians, as commanded in

this verse.

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10 is the basis of reconciliation and unity of the Ummah." (I. Yazid, komunikasi pribadi, 23 Mei

2025), with the implication that the divisions within Muslims - both ideologically and politically

fellow Muslims.

Orellana, ukhuwah serves as a bridge between the principles of justice and peace. Ukhuwah is

not only intra-community, but also a means to form moral alliances against oppression (Abu-

Nimer & Kadayifci-Orellana, 2021). In the context of Palestine, ukhuwah demands the

involvement of the ummah in the form of financial support, diplomatic advocacy, prayer, boycott

of products supporting aggression, and raising public opinion. As has also been explained, the

solidarity. This verse demands that Muslims not be apathetic to the suffering of their brothers,

and make ukhuwah the basis for building internal reconciliation and external resistance to global

colonized people.

Discussion

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concrete expression of the Quranic values of justice and solidarity, as emphasized in previous

research (Abu-Nimer & Kadayifci-Orellana, 2021; Afsaruddin, 2025; Akhtar, 2024).

Hujurat [49]: 10 which emphasizes brotherhood and reconciliation becomes the spiritual

foundation of this socio-religious action. Thus, support for Palestine is not just a symbol of

empathy, but a revelation-based moral obligation, which is supported by institutional work and

shar'i legitimacy.

4. Conclusion

guidelines in responding to conflict and oppression, especially in the context of Israeli

aggression against Palestine. The three main principles contained in QS Al-Baqarah [2]: 190,

QS Al-Mumtahanah [60]: 8, and QS Al-Hujurat [49]: 10 - namely the ethics of war, justice, and

ukhuwah Islamiyah - are emphasized not only in authoritative tafsir texts such as the works of

al-Maraghi, Quraish Shihab, and Wahbah az-Zuhaili, but are also reflected in the views of the

Medan City scholars. First, QS Al-Baqarah [2]: 190 emphasizes that war is only justified as a

defensive measure to protect souls and humanity. Tafsir and interviews agree that the defense

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which requires Muslims to be fair even to non-Muslims who do not fight them. However, in the

case of Israel, which commits murder and expulsion, resistance is a form of shar'i justice. Third,

QS Al-Hujurat [49]: 10 underlines ukhuwah as the spiritual and social basis that obliges

moral diplomacy, social campaign, and religious education, which reflected the relevance of

Qur'anic interpretation in the local socio-political context. Thus, this research confirms that the

interpretation of the Qur'an and the attitude of local clerics have a strategic role in building the

moral awareness of Muslims and strengthening global solidarity on the basis of just, peaceful

and inclusive Islamic values. The implications of this research findings show that it is important

for the government and religious institutions such as MUI to strengthen cooperation in

socializing Qur'anic values more strategically in global humanitarian issues, including

Palestine. Fatwa-based religious policies, such as MUI Fatwa No. 83 of 2023, need to be

integrated into public education programs, moral diplomacy, and national and international

solidarity mobilization through official and digital channels. Local and central governments can