Disambiguation of Tafsir Khazin in Muqodimah and its application in Tafsir Lubab al-Ta'wil fi Ma'ani al-Tanzil

This research aims to analyze KODEKGI values from the perspective of Qur'anic interpretation, as well as to analyze the implementation of KODEKGI service values from a Qur'anic perspective on Muslim dentists. This research uses a qualitative method by combining two research locations, library research and field research. Primary data were generated from field research through direct interviews with dentist respondents through sampling methods, as well as a literature study of three tafsir books in the style of al-'adabi al-ijma'i and Tafsir Tahlili of the Ministry of Religion of the Republic of Indonesia. While the secondary data is generated from the research library. The data analysis technique that the author used in this research is the content analysis technique. The two formulations produced by this study are: first, ten articles related to services to patients in KODEKGI have values that are in line with the Qur'an. Secondly, a review of Muslim doctors' services against KODEKGI shows their original intention was to abide by the existing rules. There are Qur'anic values in KODEKGI triggering Muslim dentist respondents to run KODEKGI to worship Allah.

The aim of this research is to analyze Muhammad Mutawally as-Sya'rawy and Hamka's interpretation of ethics and manners in the family based on the QS. An-Nur [24]: 58 in their tafsir book and the similarities and differences in the interpretations of the two figures in interpreting the QS. An-Nur [24]: 58. This type of research is qualitative or library research by collecting various related literature and then analyzing it using the muqaran interpretation method with a descriptive-analysis approach. The data sources in this research consist of primary sources, namely the interpretation of the QS. An-Nur [24]: 58 in tafsir as-Sya'rawy and tafsir al-Azhar. Meanwhile, secondary data sources are books, scriptures, articles, journals and other scientific research related to the theme discussed. From this research, it was found that there are several similarities and differences in interpretation between as-Sya'rawy and Hamka in interpreting the QS. An-Nur [24]:58 in their two tafsir books. Even though they are both modern tafsir and use the same method and style of interpretation, namely tafsir bi ar-ra'yi and adabi ijtima'i style, these two tafsir books still have significant differences. Differences in interpretation are found more often than similarities in interpretation. Similarities in interpretation are only found in matters of a principal or legal and basic ethical nature such as the main meaning of the verse, the laws contained in the verse and the three time limits for intimate parts that already exist in the text of the verse. Meanwhile, the differences occur due to the different social and social contexts between the two authors, because this interpretation uses the adabi ijtima'i style which makes the interpretation of the Qur'an a tool to improve the social conditions of society, the existing interpretations are also adapted to the social context of the local community. respectively, namely Egypt and Indonesia. Among the ethics and manners in QS. An-Nur [24]:58 in the tafsir as-Sya'rawy and tafsir al-Azhar, namely, first, asking for permission. Second, maintain the honor of family members. Third, respect the privacy of family members at home. Fourth, know the times when you are allowed and not allowed to visit. Fifth, maintain the stability of the physical, spiritual and psychological aspects of family members.

Ibn ‘Ashur was a famous commentator in the 14th century H. The book Tafsir al-Tahrir wa al-Tanwir by Ibn ‘Ashur was the leading tafsir in Tunis. The book of Tafsir Ibn ‘Ashur is classified as a moderate commentary. In interpreting the Qur'an, Ibn ‘Ashur was more inclined to use ratios compared to the Prophet's interpretation. For the reason that there are far more verses that have not been interpreted by the Prophet than those that have been interpreted, so it is necessary to hold ijtihad. The Book of Tafsir al-Tahrir wa al-Tanwir is not only an interpretation of the Al-Qur'an, but also a linguistic book. This book of tafsir is used by tafsir scholars, especially in analyzing the language of the verses of the Koran. The aim of this research is to determine the style of interpretation of maqasidi in the book of tafsir al-Tahrir wa al-Tanwir. The method used by the author for this research is a literature review (library research). There are those who think that Ibn 'Ashur's interpretation is based on ijtima'i adab, in his interpretation he focuses on revealing the balaghah and miracles of the Qur'an in explaining the meaning and content in accordance with natural law, improving the social life of the people, and so on.

This paper examines the phenomenon of body shaming which becomes content in comedy on television screens even though in the hadith it is clear that there is a prohibition againts body shaming. This paper is a library research using qualitative methods and the theory used is the science of ma'anil hadis namely the science that discusses how to properly understand a text of hadith by considering various aspects in it. The results obtained from this study are: first, body shaming is the act of commenting on a person's physical appearance or appearance and first appeared around the 1900s in the United States. Second, there are two traditions which prohibit body shaming, namely the hadith about Sahabats who laughed at Ibn Mas'ud's small calf and Aisyah's hadith which calls Shofiyyah a short woman. Third, there are four conditions for allowing comedy as conveyed by Imam Nawawi, namely not to overdo it, not to hurt other people's feeling, not to trigger hatred and not to lower the prestige of others. Based on the two hadith above and the comedy requirement of Imam Nawawi, comedy whose content contains body shaming is not allowed, whereas comedy in general without any elements of body shaming ot other prohibited elements is still allowed.

Hadith Ahad is a hadith whose number of rawi in each ţabaqah or one of them is limited. In using hadith ahad related to legal issues, according to the majority of ulama', it is obligatory to practice it. However, some others reject hadith ahad in several cases such as in the context of ’umum al-balwa or when it contradicts qiyas. This study is a library research with a qualitative approach and uses content analysis methodology. This study aims to reveal the contradiction of hadith ahad with qiyas and its impact on the law of dowry that has not been determined by the husband when the marriage contract takes place, and then the husband dies before having intercourse with his wife. This study concluded that if the ‘illat qiyas is extracted from the evidence that is qaţ'iy, while the hadith that contradicts qiyas is the category of hadith ahad, then there is a khilaf. And this difference of opinion has an impact on the issue of dowry that has not been determined by the husband when the marriage contract takes place, then the husband dies before having intercourse with his wife. The opinion of the majority of fuqaha’ is that the wife has the right to receive mitsil dowry and inheritance based on the hadith ahad narrated by Ibn Mas'ud. While the opinion of the Malikiyah is that the wife does not get mut’ah, and does not get a dowry but the wife gets an inheritance based on qiyas in the sale and purchase.

In Islamic inheritance law, it has been explained in detail and clearly about the procedures for the distribution and transfer of inheritance to the heirs and the things that prevent the heirs from getting the inheritance from the heir. This prohibition is based on the hadith of the prophet. However, this law is not a single law, there are differences of opinion among scholars. This type of research is qualitative research, which in the study process used library material (library research) which examines library material related to Ibn Rushd's legal istinbath method in the Book of Bidayatul Mujtahid wa Nihayatul Muqtasid about the inheritance of different religions. From the results of the author's research, there are several results, namely: Ibn Rushd in deciding an Islamic law employment the Qur'an and al-Sunnah as the most premise. But since the two sources are exceptionally constrained, he too employments ijtihad as an elective strategy to unravel the developing issues of Sharia law. In fathoming the progressively complex issues of Sharia law, Ibn Rushd broadly utilized qiyas (similarity). Another result regarding inheritance from different religions, in the Bidayatul Mujtahid book, is explained: First, there is no inheritance between the two. Regarding inheritance between different religions, the book Bidayatul Mujtahid explains: First, there is no inheritance between the two. Given the concept of fiqh mawaris, a Muslim cannot inherit the property of a non-Muslim, and vice versa a non-Muslim cannot inherit the property of a Muslim. Secondly, Ats-Tsauri and the majority of the scholars of Kuffah, as well as the majority of the scholars of Basrah think that his inheritance can be passed on to Muslim heirs, but not vice versa. This opinion was also derived from Ibn Mas'ud and Ali ibn Abi Talib.

Women in Islam have a special obligation, namely the obligation to wear Hijab. Allah swt ordered it to maintain the dignity of a woman so that no eye would see what a woman should not look at. However, the development of the times affects human lifestyles, especially for Muslimah in hijab, the term hijab OOTD appears. Outfit Out The Day or commonly called OOTD, is an outfit or personal clothing that a person chooses and wears for their daily activities. With that, the OOTD hijab is a hijab that has become a choice and is used by a Muslimah in her daily life, whether she follows the trend or not. The existence of the ṡaub al-syuhrah hadith and the emergence of the OOTD hijab phenomenon are interesting discussions for the author. Through qualitative research with the type of library research and descriptive-analytic analysis, accompanied by takhrij al-hadiṡ and ma'ani al-hadi theories, then the ṡaub al-syuhrah hadith is examined in the context of its writing on the OOTD hijab phenomenon. The existence of the ṡaub al-syuhrah hadith and the emergence of the OOTD hijab phenomenon are interesting discussions for the author. Through qualitative research with library research methods and descriptive-analytic analysis, accompanied by takhrij al-hadiṡ and ma'ani al-hadiṡ theories, then the ṡaub al-syuhrah hadith is examined in the context of its writing on the OOTD hijab phenomenon. The hadith of ṡaub al-syuhrah is assessed as a hasan/ hasan liġairihi hadith and can be used as evidence. Contextualization of the hadith of ṡaub al-syuhrah towards the OOTD hijab phenomenon, namely if it is used with the intention of boasting, takabbur, sum'ah, even to the point of wanting to be praised and seeking popularity, it includes ṡaub al-syuhrah. Whereas the essence of wearing the hijab is that it is adjusted to the syariah and becomes the intention as a cover for the genitals. Therefore, the purpose of this research is to be able to add insight, especially for Muslimah in this era when the OOTD hijab trend is still worn based on the basics of Islamic Syariah.

This research aims to analyze and reconstruct Al-Farran's understanding of dowry, as well as place it in a comparative context with the views of other madhhabs and mufassir. The research method used is library research with a descriptive-analytical approach. Primary data is obtained from the Tafsir of Imam Shafi'i, while secondary data comes from books of tafsir, fiqh, and other supporting literature. The results of the study show that Al-Farran interpreted dowry (QS. An-Nisa': 4) as the absolute right of the wife (nihlah) which has a legal and philosophical dimension. He emphasized that dowry is a symbol of a husband's appreciation, earnestness, and responsibility, not just the price of a woman. Furthermore, Al-Farran does not limit dowry only to material possessions, but also accommodates non-material dowries in the form of benefits, such as the teaching of the Qur'an or hadith, as long as they have an agreed value. Comparatively, Al-Farran's view is in line with the Shafi'i School of Prayer which requires dowry, but it offers greater flexibility in the form of dowry. Keywords : Mahar, Al-Qur'an, Ahmad Musthafa Al-Farran, Tafsir Imam Shafi'i

The research aims to explore the words Al Fitnatu in Q.S. al-Baqarah verse 191, the author highlights the lafaz Al Fitnatu which is interpreted as fitnah. Looking at the socio-historical conditions in the books of Tafsir, it is certainly not in accordance with the current understanding (Indonesian society). The purpose of this research is to find out the meaning of Al Fitnatu in the Qur'an, while the research method that the author uses is descriptive analysis method by using library data, so this research is library research. The results of this study are that Al Fitnatu in the context of tafsir means shirk and kufr, a disaster that will plunge into hell. While the misunderstanding of the meaning of the word fitnah in the context of Indonesian society is more due to the simplification or oversimplification of the meaning of the word fitnah in Arabic. The word fitnah in Indonesian is unable to accommodate the meaning contained in Arabic.

The elaboration of the meaning and interpretation of each verse of the Qur'an continues to this day. This fact emphasizes his miracles that will never be matched by anyone. This article is an innovation of the Tafsir methodology, in this case it focuses on the orientation and style of interpretation of the Qur'an in the 20th century AD, the study of the verses of Happiness in the Book of Tafsir Al Azhar Buya. This book of Tafsir is more dominated by the al-adabiy wal Ijtima'iy style, which is a style that takes pictures of various events, social phenomena and the community. In the perspective of the methodology, the approach used is normative-historical by revealing the interpretation of the text and socio-culture of the community to the first and present recipients. This research is a qualitative research with a literature review model (library research). Among his findings are stories about the struggle of the Acehnese people against the Dutch colonialists and their marsose namely troops recruited from indigenous Indonesians to kill their own people. Buya Hamka is a Ulama who is consistent in applying the al adabiy al ijtima'iy style because this pattern is the most effective da'wah solution to improve the people.

This study seeks to answer two questions. First, how do Ulamas opinion about the wife care for the daily needs of her husband and the maintenance of the household. Secondly, whether the wife is entitled to compensation for services he did for the daily needs of her husband and taking care of the household. To address these questions the author has conducted research with the literature study approach (library research). The steps travel writers in this research is the collection and analysis of data from primary legal materials, the original material is the basis for the investigation, the legal materials is the Quran, books of tafsir, hadith books and syarahnya, as well as books of fiqh schoolars Hanafiyah, Malikiyah, Shafiiyyah and Hanabilah. Once the data is collected and then processed using content analysis method to be arranged into a research report as a thesis. Cleric Law Schools are divided into two groups in explaining the legal services to the needs of the husband and wife household maintenance. The first group, argued that the wife must serve the needs of her husband and taking care of the household, who think so are scholars Hanafiyah schools and Malikiyah. The second group, argued that the wife is not obliged to perform all of these tasks, which scholarly opinion Shafiiyyah schools and Hanabilah. After doing research, it is known that the wife of work serving the daily needs of her husband and taking care of the household is well accepted custom for generations in the community, but not the obligation to do his wife. The wife is entitled to claim for any service done to prepare for the daily needs of her husband or taking care of the house. Remuneration for his wife do homework set based on the law of al-Ijarah or lease services are allowed in Shari'a.

Differences will not always have a negative impact, even differences in the qira'at of the Qur'an. Because of the difference in qirā'āt, it will enrich the meaning and of course will also affect the interpretation of the verses of the Qur'an and especially the verse giving mut'ah in the book of interpretation of the Qur'an. This research is library research, with reference to primary sources, namely the Kitab Tafsir Al-Qurthubī, while for secondary references, the authors use the books of ulūm al-Quran which discusses related to the concept of qirā'āt, journals and other books. The method that the author uses in this study, namely descriptive analysis method and to process and analyze data in this study used the content analysis method, with the aim of digging deeper into the content of written information in the book of Tafsir Al-Qurthubī. The results of this study found that the reading of qira'at greatly influences interpretation, including: first, explaining the meaning of the verse. Second, qira'at provides breadth of the meaning of the verse. Third, and qira'at can remove the problem from the meaning of the verse. And the influence of qira'at on the interpretation of the verse of giving mut'ah contained in Al-Baqarah: 236, namely giving mut'ah based on the ability of the husband by considering the wife's morals

The epistemology of interpretation is a branch of science that aims to answer questions based on the theory of applied science about interpretation itself. The Book of Tafsir Fii Zhilalil Quran by Sayyid Qutb is one of the tafsir that was born in contemporary times using the tahlili method and has an al-adabi al-ijtimā'i pattern. This study aims to understand Sayyid Qutb's interpretive epistemology in interpreting the Koran in his work Tafsir Fii Zhilalil Koran. How can someone assess the validity of an interpretation based on epistemic rules? This research uses a qualitative approach and library research and examines both primary and secondary sources to descriptively analyze the biography of Sayyid Qutb, the epistemology of interpretation, the advantages and disadvantages of Fii Zhilalil's interpretation of the Qur'an. This research shows that this tafsir book attempts to provide a comprehensive interpretation of each text of the Qur'an in accordance with the orderly sequence of the mushaf. So this book of tafsir makes a contribution based on al-adabi al-ijtimā'i's style of interpretation, usually explaining several phenomena related to social and cultural developments at that time and providing solutions on how to overcome the social problems being faced by Muslims.

This study tries to reveal on how The Qur’an Surah al-'Asr could be interpreted to describe the principles of behaviors required in managing organizations without corruption, what causes failure in organizing process, and an alternative solution for managing the organization to avoid corruption. This is a library research with the primary source taken from the Qur’an Surah Al-Ashr: 1-3, the secondary sources were taken from other verses that is related in the Qur'an, related hadith of the Prophet Muhammad and the books of tafsir, while the tertiary sources are taken from books or writings that have relevance to the problem of research. This qualitative research uses Tahlili interpretation approach with inductive and interpretative method. The results of this study shows that the success of an organization without corruption built on three principles of behaviors, they are to build a work ethic commitment to organize effectively and efficiently based on faith, to run the organization professionally, open to accept and provide truth-based criticism and patience. On the other hand, the cause of the failure to organize is not carrying out their obligations, unfairness that resulting in cheating, corruption and dishonest/hypocritical.

This study reviews the issue of blasphemy from the perspective of the Qur'an. The main question in this thesis is: how is the interpretation of Qur'anic verses that raise the issue of blasphemy, and how is the concept of blasphemy understood in the context of the Qur'an. The purpose of this study is to illustrate the understanding of Qur'anic verses that discuss blasphemy, as well as to explain the concept of blasphemy according to the perspective of the Qur'an. This research was conducted through library research, by applying thematic methods or maudhu'i. This approach involves collecting data and information from various literature sources relevant to the research theme, such as books of tafsir and other supporting works. From the above it can be concluded that in the Qur'an, the meaning of blasphemy is reflected through the concepts of al-Istihza', al-Sukhriyah, sabba, and syatmun, which indicate acts of degrading and ridiculing others, both through words and actions that are clearly considered blasphemy. The Qur'an affirms that perpetrators of blasphemy are punishable by death. In Indonesia, the punishment is regulated in Article 165a of the Criminal Code which provides criminal sanctions with a maximum prison sentence of 5 years.