Understanding the Essence of the Prophet Muhammad's Prayer in the Perspective of the Qur'an: A Study of Thematic Interpretation

This article introduces the concept of tawhid’s purification as the methodology of prophets in calling to Allah, embedded in the revelation. In order to define Islamic epistemology through the study of Qur’anic and Hadith texts as well as to glorify both as the sacred source of thought, an analytical study of selected 24 Qur’anic verses and 48 authentic hadiths has been used. Through the combination of traditional and digital method, the number of selected Qur’anic verses and authentic hadiths is considered adequate to prove the existence of tawhid purification in revealed texts as the core foundation of Islamic epistemology. From the 72 texts on tawhid purification analyzed, 7 Qur’anic verses and 19 hadiths focussed on tawhid purification in belief; 16 Qur’anic verses and 18 hadiths focuseds on physical acts of worship, while the rest consisting one Qur’anic verse with 11 hadiths highlighted the verbal acts of worship. This study has verified that the concept of tawhid purification is not a new ideology created by certain groups. On the contrary, the revealed texts of Qur’an and hadith has manifested the concept of tawhid purification since the earliest days of Islam through the call of many prophets to Allah.Therefore concerted efforts should be taken to educate the Islamic society in understanding tawhid purification as the key methodology of prophets in calling to Allah and as confirmed by the revelation. Thus, negative perceptions viewing it as the ideology of extremists should be properly regulated. Keywords: Purification; tawhid; Islam; Qur’an; hadith

Using hermeneutic as a method and approach in systematic interpretation of Al-Qur'an had begun during contemporary period. The reality and fulfillment of the academic standard had pushed contemporary Muslim scholars used the method. Asghar Ali Engineer was one of the Muslim scholars who supported hermeneutic in the study of Qur'anic exegesis on feminism. This article examined the impacts on how feminism in Engineer's hermeneutic exegesis of the Qur'an played significant role in the Qur'anic exegesis studies. He was placed at the same position with other contemporary Muslim scholars. His popularity as a Muslim feminist had been well-known mainly on his interpretation of the Qur'an about feminism. According to Engineer, the interpretation of the Qur'an had to consider three concepts, “the freedom of Al-Qur'an,” “the spirit of the Qur'an against Patriarchy,” and “the classified Qur'anic verses and sociological normative.” Engineer offered three sources when interpreting al- Qur'an; namely, text, context, and perspective. The Engineer interpreted Qur'anic verses about gender at QS. An-Nisa: 1; 3, and 34 by applying these concept, method and sources

The study of Qur’anic verses related to polygamy has long attracted scholarly attention because polygamy is not only mentioned in religious texts but is also practiced in real life. The debate surrounding the interpretation of these verses continues, as both proponents and opponents of polygamy present their own arguments and justifications. These differing views stem from the absence of a definitive text that explicitly prohibits polygamy. The Qur’an does not present polygamy as a command or obligation. Therefore, it is important to explore these verses more deeply through the approach of asbāb al-nuzūl (the circumstances of revelation) to understand the historical context in which they were revealed. This study aims to examine Qur’anic verses on polygamy through their asbāb al-nuzūl to analyze the arguments of both proponents and opponents and to assess their relevance to contemporary life. Using a qualitative method and a literature-based approach, the author provides a descriptive analysis of verses related to polygamy. The study concludes that the Qur’an does not explicitly forbid polygamy; however, the motivations for entering polygamous marriages and their consequences must be carefully considered, just as the Prophet Muhammad (PBUH) did in his own practice.

Pornography and pornography are social issues that have a negative impact on people's morals and morals. In the perspective of the Qur'an and Islamic law, these acts are categorized as prohibited behaviors because they are contrary to the values of holiness and ethics upheld in Islam. This research aims to examine the phenomenon of pornography and pornography that is increasingly prevalent in the perspective of the Qur'an and Islamic law. Pornography and pornography are seen as forms of deviant behavior that damage individual morals, social structures, and family orders. This research uses a qualitative method with a literature study approach that focuses on the study of Qur'anic verses, hadiths, fatwas of the Indonesian Ulema Council (MUI), and the thoughts of scholars. The findings of the study show that the Qur'an expressly prohibits all forms of actions that lead to adultery, display the aurah, and arouse orgasm, as reflected in surah al-Isra' verse 32 and al-Ahzab verse 59. In Islamic law, pornography and pornography are categorized as fahisyah (heinous acts) that are contrary to maqashid al-shariah, especially in preserving reason (hifz al-'aql) and heredity (hifz al-nasl). The MUI fatwa in 2001 also confirmed that all activities that lead to pornography and pornography are haram according to shari'i, so Islam views this phenomenon as a serious threat that must be prevented through moral, legal, and public education approaches.

The study of Qur'anic verses in the classification of qath'iy and zhanniy is known to be not a new discourse. Muslim scientists in the classical era have initiated the discussion of qath'iy and zhanniy within the framework of ijtihad in understanding texts in the contemporary era, the issue of qath'iy and zhanniy, even though their discussion has been preceded in the classical era, it is realized that they still leave room for discussion related to their contextualism rather than simply its dogmative doctrine. From the perspective of scientific authority, for example, there is a view that suggests that the issue of qath'iy and zhanniy is more appropriate to be a discourse on ushul fiqh rather than 'ulum Al-QurÄn and was not one of the subjects of discussion for muftassirin in the process of interpretation. Other than that, According to Imam As-Syatibi, the categorization of Qur'anic verses into qathiy and zhanniy is the ulama's ijtihad which does not have to be viewed dogmatically. So that in terms and applications qathiy and zhanniy must be understood in a more dynamic sense.

This article examines the existence of mountains as a sign of Allah's power based on the interpretation of Qur'anic verses, especially QS. Fussilat verses 9-10, QS. Hud verse 43, and QS. Mountains not only act as physical elements that stabilize the earth through their sturdy roots, but also as a source of blessings, sustenance, and ecosystem balance. The research method used in this study is a qualitative method with a library research approach. This research is descriptive-analytical, which aims to explore the meaning of the Qur'anic verses about the existence of mountains and explore how classical and contemporary mufasir interpret them. Through the approach of several books of tafsir, this article explains how mountains were created with certain purposes, such as maintaining the stability of the earth, providing water sources, minerals, and habitat for flora and fauna. In addition, mountains also symbolize the firmness of faith and piety in facing the trials of life. This study emphasizes that the creation of the universe, including mountains, contains signs of Allah's greatness that encourage humans to continue to research and contemplate His power. The merging of faith and science perspectives in this article provides new insights into the harmonious relationship between religion and science in understanding the universe.

The close relationship between zakat and poverty, Islam has a special method for poverty alleviation, namely the role of zakat. Zakat is a manifestation of the obligation for a Muslim who has the status of being able to according to the criteria of fiqh in order to remove property from the proportion of his property and other zakat rules to be given to the entitled (mustahik). The era of the companions of the caliph era and the era of Caliph Umar bin Abdul Aziz and Caliph Harun Al Rashid were figures of Islamic leaders who succeeded in proving the role of zakat in equitable distribution and improvement of welfare and poverty alleviation to their people (according to asnaf zakat). The current pattern of handling and managing zakat has begun to be adjusted, because in the past religious understanding was only religious laws in the form of interpretation of Quranic verses, so in the future it must be added to its understanding with financial aspects and poverty alleviation policies. This means that the grounding of Qur'anic verses on the governance of the distribution and distribution of zakat should be carried out continuously by adjusting to current conditions. awareness of duty as muzakki and mustahik awareness (asnaf described in sura al-Tawbah verse 60) in order to always change his life by always working hard. This study aims to explain the role of zakat and poverty reduction in the perspective of Qur'anic verses so that readers can understand various kinds of explanations (tafsir) which then explain the direction of zakat implementation according to the conditions of the time and place. This research approach is qualitative - library research approach. The method used is the dissertation method – analysis, which is expected to be able to explain the verses that explain zakat and poverty. The results of this study explain the Qur'an has clearly explained in several verses that the law of zakat and poverty have a causality that is mutually necessary because the provision given by Allah regarding the obligation of zakat is as a gift and mercy to increase piety to Him and help fellow humans in need. In this day and age, zakat is always adapting because times are constantly changing in Indonesian nation. However, the calculation of zakat remains according to the rules that have been set. So the changes that occur are in the innovation of the process of collecting funds and distributing zakat funds that are appropriate to the target managed by the state. Keywords: Zakat, Poverty, Nation

Background and Objectives: The concept of the ideal state in Islamic political science is often analyzed from the perspective of male mufassirs, while women's views are rarely considered. This study explores the characteristics of the ideal state according to Bintu Shafi'. The female perspective is considered to make a significant and unique contribution to understanding the concept of the ideal state in Islam. Methodology: This research utilizes a qualitative method with a literature review approach, using al-Tafsir al-Bayani li al-Quran al-Karim as the primary source and other relevant references as secondary sources. Data were collected through documentation techniques by focusing on related keywords such as state and Bintu Shaṭi', as well as relevant Qur'anic verses. The analysis was done thematically, especially on Surah Al-Balad. Main Findings: The ideal state includes three main elements: security, food security and leadership quality. The state must be able to provide security for all citizens, especially women, maintain food security, and be led by leaders who are honest, trustworthy, transparent, and intelligent like the Prophet Muhammad. This research contributes to enriching the literature on the concept of the ideal state in Islam with a more inclusive and diverse perspective, and emphasizes the importance of including women's perspectives in the study of Qur'anic interpretation and the concept of the state. Conclusion: the perspectives of women, such as Bintu Shafi', provide valuable insights into understanding the concept of the ideal state in Islam. The ideal state pays attention to security, food security, and the quality of leadership.

Production management in Islam, based on the Qur'an and Hadith, presents a relevant approach to supporting the sustainability of the Islamic economy. This article analyzes Islamic principles that encompass environmental sustainability, work ethics, and social responsibility in production activities. Based on the study of Qur'anic verses and Hadith, it is found that production management must be carried out wisely to avoid waste, maintain ecological balance, and meet quality standards in accordance with Sharia. The concept of halalan thayyiban encourages the creation of products that are not only halal but also of high quality, safe, and environmentally friendly. Additionally, the principle of justice in the distribution of production results, such as through zakat, infak, and sadaqah, contributes to economic equity and social welfare. The implementation of this management requires collaboration between the government, businesses, and society to create an inclusive, fair, and sustainable production system. Thus, the approach based on Islamic values can be a solution to address global challenges, such as resource exploitation, social inequality, and environmental damage, while also supporting the goals of sustainable development

The purpose of this study is to inventory and analyze Qur'anic verses containing uslub istiarah tamtsiliyyah according to exegetes and their implications for balagha learning. The method used in this study is qualitative descriptive with a literature study approach. Primary data sources are obtained from Kitab <em>shafwat al-tafasir </em>and<em> al-tafsir al-Munir. </em>Secondary sources are obtained from articles, books, books that are relevant to the research theme. Data collection techniques are carried out with documentation. While the data analysis technique is carried out by descriptive analysis through stages: (1) collecting and analyzing the verses of istiarah tamtsiliyyah in the Qur'an according to tafisr experts, and (2) describing the implications for learning balaghah. Referring to the results of research based on those obtained in this study that the results of this study show that there are 53 verses of the Qur'an that contain uslub isti'arah tamtsiliyyah in the view of interpreters. The results of this research data have significant implications for efforts to improve and develop balaghah learning materials based on Quranic studies. The problem in this study is limited to the focus of research on Qur'anic verses that contain isti'arah tamtsiliyyah in the Qur'an according to exegetes.

This study aims to analyze Uslûb Dalâlî or semantic style in Qur'anic Verses and its absorption in sentences for learning. This research is qualitative with a library research approach. Research data is a corpus of verses of the Makiyyah Qur'an with semantic style values. The source of the data is the Qur'an. Data collection techniques are carried out with documentation. At the same time, data analysis uses content analysis. There were four discourses as a result of the study. First is the aspect of takrar (repetition). That repetition is contained in QS. Al-Baqarah: 4, QS. Ali Imran: 54, QS. An-Nur: 40, and QS. An-Nur 45. The absorption of sentence patterns is further projected for learning, like learning that continues to be repeated and all knowledge considered useful. Secondly, the Qasr (focusing) aspect appears in QS. Al-Baqarah: 5, QS. Al-Baqarah: 254, and QS. An-Nisa: 151. Absorbing sentence patterns reduces learners’ readiness for learning and consistent and honest practice. Third, the number of mu'taridah (discontinuous structures). Marked in QS. Al-Baqarah: 24; QS. Al-Baqarah 116; and QS. Al-Mumtahanah: 110. Absorption of sentence patterns is good learning that must end with evaluation/assessment truth, iltifat (pronoun distillation) contained in QS. Al-Baqarah: 128, QS. Al-Baqarah: 159, QS Ali-Imran: 11; QS. Ali-Imran: 81, and QS. Al-Maidah: 13. The pattern of sentence absorption reduces to the need, to be honest in the educational process and punishment for undisciplined students. Thus, the Qur'an is the greatest literary book with multi-meaning in each verse unit.

This article discusses the problem of marriage in Indonesia, especially regarding the role of parents of adopted children as marriage guardians, which is still an issue among the community. This study aims to answer two main questions, How are the interpretations of Qur'anic verses according to tafsir scholars about marriage guardians, and who has the right to be a marriage guardian for adopted children in the present context? To answer these questions, the researcher uses Fazlur Rahman's double movement theory as a conceptual framework to understand the historical context of related verses, such as those found in surah Al-Baqarah: 231, 232, and surah An-Nur: 3. The method used is qualitative with a library research approach and descriptive analysis technique. Researchers used al-Farmawi's thematic interpretation approach to collect relevant verses, as well as the content analysis method to analyze existing texts. This research also contextualizes the understanding into the current social situation of society. The results show that in the current context, the role of guardians in marriage remains relevant as a form of protection and preservation of women's honor, as has been confirmed by the scholars of tafsir. In addition, when the nasab guardian (legally entitled guardian) cannot be present or is obstructed, then the right of guardianship passes to the judge's guardian, including in the case of adopted children's marriage. This research makes an important contribution to the discourse on Islamic marriage law by emphasizing that the principle of guardianship is an essential part of protecting women's rights in marriage, both in the context of the past and the present.

This study aims to examine the interpretation of At-Tanwir, published by the Muhammadiyah Central Executive, by looking at his position in the map of the study of Qur’anic commentary in present-day Indonesia.  e study focused on the form, method and style of interpretation used by the interpretation. According to several studies conducted by Howard M. Federspiel, Islah Gusmian and Ahmad Arif Junaidi, the study of the Qur’anic commentary in Indonesia that has grown long enough, even since the entry of Islam in Indonesia, begins with a study of the Arabic tafsir classic, later developed into the writing of the tafsir books in Arabic, Malay (Indonesian), as well as interpretations in several regional languages. Diff erent forms of interpretation, methods and styles. However, more is the interpretation of bil ra’yi, by the method of ijmali and tahlily, by combining linguistic complexities, legal fiqh, theology, and social culture literature. Nevertheless, there is also a very limited number of maudhu’i (tematic) interpretations. In general, the book of exegesis is written by individuals (tafsir fardi) and a little interpretation written by the team in institutional (tafsir jama’i). Tafsir at-Tanwir attempts to interpret the Quran with the principle of responsiveness, awakening the dynamics, generating ethos: the ethos of worship, the economic ethos,the social ethos, and the scientie c ethos. However, the weakness of this Tafsir At-Tanwir does not or has not expressed the characteristics of this exegesis as compared with other interpretations as it is done by the interpretation of the Ministry of Religious Aff airs, which provides a description in the Preamble which is recorded in a special volume, so that the reader must be careful in groping model and content of this book of exegesis.

This study analyses the urgency of the Arabic language in the study of the Ulumul Qur'an. Arabic is essential for Muslims to study in order to fully comprehend the meaning of a verse in the Qur'an, especially for mufassir. As a result, the Arabic language and the Qur'an form a unified whole that cannot be separated. The writers applied a qualitative method patterned literature studies with descriptive analytic techniques in this research. The finding of this research is the study of Ulumul Qur’an which requires a comprehension od Arabic (ashwat, mufradat, qawa’id, and dilalah) where it can be seen in discussion of munasabah Al-Qur’an, muhkam and mutasyabih, the sound of ‘am and khash i’jaz, qasam, amtsal and Al-Qur’an interpretation (Tafsir).

The integration of scientific concepts in Ali Abdul Halim interpretation of character education in Islamic elementary schools is important because it is able to bridge understanding between modern science and Islamic values. By examining this interpretation, we can find a relevant approach to integrating scientific knowledge into a religious-based character education curriculum, thereby producing students who are not only academically intelligent but also have strong morals and ethics. This research aims to explore science concepts in Ali Abdul Halim interpretation of the Qur'an and their relevance to character education in Islamic elementary schools. Additionally, the study examined how the integration of these science concepts could be applied to character education. A descriptive qualitative methodology with a library research approach was utilized. Data sources included Ali Abdul Halim exegesis texts, books, and articles on character education. Data collection was achieved through document analysis and was thematically analyzed, categorized, interpreted, and comprehensively concluded. The findings describe the significance of integrating scientific knowledge with the understanding of Qur'anic verses using a holistic approach that incorporates linguistic, historical, and other scientific aspects. Ali Abdul Halim interpretation integrates the understanding of the Qur'an with modern science across various disciplines. His exegesis emphasizes the importance of character education, focusing on the development of good morals, and the roles of family and environment. His educational concept for elementary education merges Islamic values with modern education through active learning methods, linking science with the meanings of the Qur'an to enhance academic understanding and positive character formation.Keywords: Integration of science, Interpretation of Ali Abdul Halim, Character education.