Tafsir al-Munir Research Articles

Online Credit Transactions from the Perspective of Tafsir Al-Munir (Case Study on the Kredivo Application)

The development of information and communication technology has transformed various aspects of human life, including the financial sector. One of the innovations in the financial sector is the emergence of online credit services that provide convenience for the public to access loans. This study aims to analyze the practice of online credit on the Kredivo application from the perspective of Tafsir Al-Munir. This study uses a qualitative approach with descriptive-analytical methods. The data sources used are the book of Tafsir Al-Munir by Wahbah Zuhaili and other secondary sources. The results of the study indicate that from the perspective of Tafsir Al-Munir, the practice of online credit on the Kredivo application, which imposes interest if payment exceeds the specified period, can be categorized as a riba transaction that needs to be avoided. Therefore, Kredivo users must be careful not to get caught up in the practice of riba.

Penafsiran Ayat-Ayat tentang Perampasan Aset Koruptor dalam Perspektif Al-Misbah, Al-Azhar, Ibnu Katsir, dan Al-Munir

This study discusses the interpretation of verses of the Qur'an related to the illegal taking of other people's property, especially in the context of the confiscation of corruptor assets, based on the views of Muhammad Quraish Shihab (Tafsir Al-Misbah), Hamka (Tafsir Al-Azhar), Ibn Kathir (Tafsir al-Qur'an al-'Azhim), and Wahbah Zuhaili (Tafsir al-Munir). This study uses a qualitative method with a library research approach to conceptually examine various things that are correlated with corruption from the perspective of the Qur'an. Therefore, this study is a type of qualitative and thematic research through literature review, namely by writing, reducing, and presenting data and analyzing it, as well as the theory of maqashid sharia and jinayah. The results of the study show that the commentators support the confiscation of corruptors' assets as a legitimate action in Islam, by the principles of maqashid al-syariah, especially the protection of property (hifz al-mal). Quraish Shihab emphasizes the importance of asset confiscation to restore justice and protect society. Hamka sees this action as a just punishment that also restores the rights of society. Ibn Kathir emphasizes that corruption must be punished strictly to prevent greater damage. Wahbah Zuhaili emphasizes the authority of the government in upholding justice and preventing injustice, including through the confiscation of illegal assets. This interpretation provides a strong theological basis for the policy of asset confiscation as part of the enforcement of Islamic law, emphasizing that such action is necessary to maintain balance and stability in society.

Produksi Kitab Tafsir Lokal dalam Menunjang Dakwah Moderasi Beragama Ulama Pondok Pesantren As'adiyah Sengkang

This study examines the tradition of Qur'an interpretation by ulama of As'adiyah pesantren, focusing on Tafsir Al-Qur'an Al-Karim bi Al-Lughah Al-Buqisiyyah Juz Alif Lam Mim (1958) and Juz Amma (1974) by AGH. Muhammad Yunus Maratan, Tarjumah Al-Quran Al-Karim: Tarjumanna Akorang Malebbi 'e Mabbicara Ogi (1979) by AGH. Hamzah Manguluang, Tafsir Al-Munir (1980) by AGH. Daud Ismail, and Tafsere Akorang Mabbasa Ogi (1988) by AGH. Abdul Muin Yusuf. These sources are described and analyzed to find the function of tafsir for Lontara-Bugis-speaking pesantren ulama in South Sulawesi. From this, this article concludes that although different in presentation, the commentators made their books as a typical da'wah movement of As'adiyah pesantren, both to the pesantren community (santri) and the people of South Sulawesi. This movement supports As'adiyah's orientation as a pesantren that produces many preachers in South Sulawesi. Likewise, the authors of the tafsir have a high social role as ulama in Bugis society. In addition, the use of Lontara-Bugis is not only a language of communication between interpreters and readers, but also a safeguard for the dissemination of the identity and existence of the Bugis culture.

Analisis Penerapan Kaidah Taqdim-Ta’khir dalam Tafsir Al-Munir Karya Wahbah al-Zuhaili

Al-Qur'an as Godly words is believed to have beyond-humanistic literary values. In the Qur'an, there are words whose unusual arrangement with sentences that should have ended actually came first and vice versa. The wording in the Qur'an is arranged in such a way for a reason. An exegesis work by Wahbah al-Zuhaili, Tafsir Al-Munir, has tried to explain such aspects of the Qur'an, including the rules of taqdim and ta'khir, which significantly influences the Qur'an verses understanding. Focusing to explore the application of the rules as advised in Tafsir al-Munir, this literature study research will present several examples of interpretation in Tafsir al-Munir. Wahbah al-Zuhaili explains that among the purposes of taqdim and ta'khir in the Qur'an is to glorify, to prioritize, to specialize, and to show the superiority of something. Therefore, the rules have clearly great influence on the understanding of the Qur'anic verses.

Overcoming Insecurity among Generation Z in the Perspective of Tafsir Al-Munir

Overcoming Insecurity among Generation Z in the Perspective of Tafsir Al-Munir

Konsep Uban dalam Tafsir Al Munir

This research was conducted to find out what is meant by gray hair and what is the concept of gray hair in Tafsir Al-Munir, gray hair comes from the words شَابَ - يَشِيْبُ - شَيْب, which means white hair on the top of the head, either a little or a lot. The plural form of the word شَيْب is شيُوْب. The word شَيْب in the Koran is found in three suras, including surah Maryam [19] verse 4 with the pronunciation شَيْبا surah al-Rûm [30] verse 54 with the pronunciation شَيْبةَ, and surah al-Muzzammil [73] verse 17 with the pronunciation شِيْب ا. Gray hair is hair that is white or starting to turn white. Gray hair is described in the Koran as a biological signal indicating that a person is old, as well as a theological signal that a person will soon be returned to his Lord. This research examines what is meant by gray hair and the concept of gray hair in Al Munir's interpretation. This research uses qualitative research methods and library research. From the results of this research, it can be concluded that the concept of gray hair in Wahba Al-Zuhaili's Tafsir Al-Munir is a reminder for those of us who will have gray hair to introspect ourselves about the message of its growth and implies obedience, even for every gray hair that grows in between. Between our hair there is a pile of wise advice to equip us to follow the path of life, to strengthen our beliefs, give birth to wisdom, make the sad happy, dispel despair, and give birth to a million hopes.

Interpretation of Nushuz in the Qur'an: Comparative Study of Tafsir al-Jami' Li Ahkam al-Qur'an and Tafsir al-Munir

This research aims to explore the understanding of Imam al-Qurtuby and Wahbah al-Zuhaili in interpreting the verses of the Qur'an regarding nushuz, as well as studying its relevance in preventing domestic violence. The research method used is qualitative with a comparative approach between tafsir al-Jami' Li Ahkam al-Qur'an by Imam al-Qurtuby and tafsir al-Munir by Prof. Dr. Wahbah al-Zuhaili. The results of the research show that both of them provide views on the resolution of nushuz in accordance with the principles of Sharia, with an emphasis on avoiding domestic violence. Husbands are reminded not to use abusive words or do actions that can damage the wife's honor, and the importance of a wise solution without involving violence is emphasized. This research also relates the findings to the Law of the Republic of Indonesia No. 23 of 2004 about PDKRT, highlights the need for harmony between religious interpretation and applicable legal provisions. It is hoped that the results of this research can provide a holistic view in dealing with the problem of nushuz and encourage a solution that upholds the values of humanity and justice in the household context.

Makna Simbolik dalam Al-Qur’an (Studi Komparatif Tafsir al-Azhar dan Tafsir al-Munir)

Research on symbolic meaning in the Qur'an surah al-Baqarah/2: 115, al-A'raf 7:57 and al-Anfal/8: 17 is based on the belief that the Qur'an can only be understood just textually, you don't need to understand it contextually. After examining in depth the tafsir of al-Azhar and Wahbah az-Zuhaili, it was found that understanding the Qur'an is not only textual but also contextual, one of which is by understanding the symbolic meaning of the Qur'an. This research aims to reveal the symbolic meaning of the Al-Qur'an (comparative study of tafsir al-Azhar and tafsir al-Munir). To answer the question above, the researcher conducted research using a research library or literature based on reviewing tafsir books and related books, while the method used in this research was muqaran tafsir. The primary data source in this research is the Koran surah al-Baqarah/2: 115, al-A'raf 7:57 and al-Anfal/8: 17 using the tafsir al-Azhar and tafsir al-Munir. Secondary data is in the form of books, interpretations of articles and other works related to this research. The results of this research are that it can be understood in Surah al-Baqarah/2: 115 the meaning of Allah who put fear into the hearts of the Prophet's enemies, namely by conveying pasih that far away could hit them, especially when facing the Prophet at close range they would definitely be defeated by the prophet and his companions. The voice of al-A'raf 7:57 explains that the Qur'an is a source of faith that will revive the hearts of the dead and it is also with faith that the hearts of living people can understand the holy verses of the Qur'an. As for surah al-Anfal/8: 17, it can be understood that if a person faces to pray then there is his Qibla, when he does not know the direction of the Qibla for prayer or if a person does not know the direction of the Qibla then Allah will be pleased with him when he faces the Qibla. the.

Makna Tartil dalam Al-Qur’an Surah Al-Muzzammil Ayat: 4 (Studi Komparatif: Tafsir Al-Munir, Tafsir Al-Qurtubi, Tafsir At-Thabari)

This Journal Is Entitled The Meaning Of Tartil In The Qur'an Surah Al-Muzzammil Ayat: 4 (Comparative Study: Tafsir Al-Munir, Tafsir Al-Qurtubi, Tafsir At-Thabari), which discusses what the meaning of tartil is according to the Ulama', the community and especially according to the Ulama' interpretations that the author chose, namely Wahbah Az-Zuhaili, At-Thabari and Imam Al-Qurtubi, and this research was researched using library research by collecting data related to this research, then explained based on the data provided obtained. The data collection technique used is by collecting related books, scriptures and articles. And using a comparative interpretation method, namely by listing three interpretations from different books and then analyzing them and examining the differences and similarities in the problem. In this research, the formulation of the problem is: what is the meaning of tartil in the Al-Qur'an which is generally understood by the public, what is the meaning of tartil in the Al-Qur'an according to Ulama' in general, what is the meaning of tartil in the Al-Qur'an surah Al -Muzzammil verse 4 according to the teachings of Az-Zuhaili, Imam Al-Qurtubi, and Imam At-Thabari in their respective Tafsir. The results of this research show that the meaning of tartil which is generally understood by the public as reading the Al-Qur'an which is read slowly, among the public in general is only limited to the meaning slowly without exploring the meaning of tartil in detail, and as for tartil according to the Ulama', one of whom is Imam Al-Razi, namely, tartil is a confirmation of the obligatory command of tartil for qari (readers), namely the obligation to read slowly and recite clearly and give meaning to the reading, and Imam Al-Razi also quotes the opinion of Imam Az -Zajjaj regarding the meaning of tartil, namely "Reading clearly in each letter, whereas according to the imams the interpretation chosen by the author himself, namely the first, according to Wahbah Az-Zuhali tartil in Al-Munir's book of commentary is "Read the Qur'an slowly by explaining the letters, this will help to understand the Qur'an and reflect on it." (Wahbah Az-Zuhaili interprets slowly by explaining the letters to understand and contemplating the Al-Qur'an, the second according to Imam Al-Qurtubi is "Do not rush in reading the Al-Qur'an, but read it carefully, slowly, and also reflect on the meaning of what you read", the third According to Imam At-Tabari, "explain the contents of the Qur'an when you read it, and read it tartly and well."

Konsep Ummatan Wasatan dan Muqtasid Menurut Wahbah Az-Zuhaili (Studi Kitab Tafsir Al-Munir)

The author's background in conducting this research is that there are several problems that befell the Indonesian people in the name of religion, especially Islam. Such as cases of violence, extremism in religious radicalism, terrorism which are getting more complicated day by day. Even though the Qur'an explains how to act in the middle and not be too excessive in various aspects of life. A middle or moderate attitude in religion is described in the Qur'an either with the term ummatan wasatan (wasathiyyah) or with the term ummatan muqtasid. These two terms are not only intended for Muslims but also for people of the book, namely Jews and Christians. These two terms are analyzed based on the interpretation of Wahbah az-Zuhaili in the book of tafsir al-Munir. The type of research that the author uses is the library research method, while the method used is the maudhu'i (limited thematic) research method, namely a research method based on certain themes in the Koran. The results of this research are according to Wahbah Zuhaili in the book of tafsir al-Munir what is meant by ummatan wasatan in the QS. al Baqarah verse 143 is a fundamental point in Islam which contains the meaning of middle class, justice, balance, praiseworthy character, not being excessive in religion and not being negligent in fulfilling one's obligations as well as combining knowledge and charity, the spirit of fighting for justice, teaching balance in various aspects of life and upholding human dignity and dignity. Meanwhile, the term ummatan muqtasid in QS. al-Maidah: 66 according to Wahbah az-Zuhaili is moderate in actions, namely being on the straight path and not exceeding limits. Therefore, from what Wahbah az-Zuhaili explains in his interpretation, it indicates that the concept of ummatan wasathan and muqtasid refers to people who have a middle or balanced attitude in all things, which is in line with human nature, namely being able to combine the physical and spiritual, knowledge and charity and not exceeding limits or hurting other people in the life of religion, nation or state.

Pemulihan Post Traumatic Stress Disorder Q.S Al-Baqarah : 155 (Studi Komparatif: Tafsir Al-Misbah, Tafsir Al-Munir, Tafsir Al- Azhar)

Post Traumatic Stress Disorder Recovery in Al-Qur'an QS. Al-Baqarah: 155 (Comparative Studies: Tafsir Al-Misbah, Tafsir Al-Munir, Tafsir Al-Azhar), which contains stress recovery after a person experiences trauma. Religion can affect stress patterns, so those who have a religious life tend to only experience anxiety, while those who do not have a religious life tend to experience severe stress and even depression. In PTSD recovery, researchers have studied several Qur'anic verses that can be used as a PTSD recovery process, such as QS. Al-Baqarah verse 45 about prayer, QS. Al-Baqarah verse 155 about patience, and QS. Ar-Rad verse 28 about remembrance. Then the researcher details the interpretation according to Tafsir Al-Misbah, Tafsir Al-Munir, Tafsir Al-Azhar. The research methodology that the author uses is library research and uses a comparative method, namely explaining the three figures to be interpreted, then taking similarities and differences, then concluding them so that they become answers to this research.

TOLERANSI DALAM SURAT AL-MUMTAHANAH PERSPEKTIF TAFSIR AL-MUNIR

The purpose of this study is to find out in-depth about the concept of tolerance contained in it, the research of tolerance was raised in the surat al-Mumtahanah perspective of Tafsir al-Munir. This type of research is library research with qualitative analysis techniques of thematic approach to letters. The primary data source in this study is taken from the Qur'an and its translation and the book Tafsîr al-Munîr fî al-'Aqîdah wa al-Syarî'ah wa al-Manhaj while the secondary data sources are Quraish Shihab's Tafsir al-Misbah, Aidh alQarni's Tafsir Muyassar, and books and journals related to the theme. The results of this study are: (1) Allah Subhanahu Wata'alaa allows youTobe kind to the disbelievers who are at peace with you, do not fight you because of religion, and does not drive you out of your hometowns and homes. (2) The verse informs all religious people that Islam does not forbid to help and relate well with followers of other religions in any form, as long as it is not related to the issue of aqidah and mahdhah (obligatory worship), such as prayer, fasting, Hajj, and so on

Konsep Amar Ma’ruf Nahi Munkar Dalam Tafsir Al-Munir Karya Wahbah Al-Zuhaili:


 This article attempts to examine the concept of amar ma'ruf nahi munkar initiated by Wahbah al-Zuhaili in his commentary book al-Munir. The behavior of amar ma'ruf nahi munkar which has been misunderstood because there is no standard concept offered by the Qur'an has become an interesting discourse. The development of the times has contributed to influencing the concept of amar ma'ruf nahi munkar, in which each era has its own moral values and ideas adapted to the context of its society. This article is intended to provide understanding to the public regarding amar ma'ruf nahi munkar. The conclusion in this paper uses a normative approach, with the aim of trying to reveal the values of truth in society so that it should be actualized in the future. As for the findings that Wahbah al-Zuhaili said: that before doing amar ma'ruf nahi munkar one must have knowledge, both religious sciences and social sciences.
 Keywords: Wahbah Al-Zuhaili, Tafsir Al-Munir, Amar Ma'ruf, Nahi Munkar

Nilai-nilai Pendidikan Akhlak dalam Al-Quran (Kajian Tafsir Surat An-Nahl Ayat 90-97)

The background of this research is that along with the times in this era of globalization, the inculcation of morals from an early age is still lacking, considering that many young people commit violations, such as fighting parents and teachers, smoking in class, skipping class, fights between students. student. Even though the government has implemented the 2013 curriculum system, which is about developing character education, it still tends towards cognitive abilities rather than towards developing the students' own character.This type of research is library research. The data sources used by researchers are primary data sources, namely Al-Quran Surah An-Nahl verses 90-97 and Tafsir al-Munir and al-Azhar. Secondary data sources are books and literature related to this research. The data collection technique that researchers used in this study was a documentation technique by collecting data on matters related to the research object in the form of books, commentaries, journals and so on. The data analysis technique uses deductive and inductive techniques.Based on the results of the research, it can be concluded that the educational values contained in surah an-Nahl verses 90-97 and according to the interpretations of al-Munir and al-Azhar are: (1) Fair is weighing equally, punishing those who are wrong, and justifying those who are wrong. Correct. Fair is divided into three, namely fair to Allah, fair to oneself and fair to others, (2) Keeping promises, Allah SWT forbids and threatens people who break agreements and Allah likens like a woman who is not sane who deciphers the threads spun that have been he spun firmly, (3) Patience, Allah SWT sees the patience of his servant by giving tests, for those who are weak will fall and for those who are strong will harvest the fruits of their patience.

KONTEKSTUALISASI AYAT-AYAT INFȂQ DALAM TAFSIR AL-MUNIR KARYA PROF. DR. WAHBAH ZUHAILY

The discussion of the concept of infaq and its derivatives, namely zakat and shadaqoh, is a very important issue. Many people assume that people who invest their wealth will decrease or even run out. In fact, if the utilization and utilization of infaq and its derivatives are optimized, it will boost the economy of the people and be able to alleviate poverty in Muslims in particular. So from that this literacy tries to provide an understanding of the contextualization of the infaq verses in the interpretation of Al-Munir by Prof. Dr. Wahbah Zuhaily. This research uses literature methods and literacy studies from classical and contemporary scholars who are experts in their fields. The results of this study answered with certainty the nature of infaq, zakat and shadaqah along with the secrets and great wisdoms in them according to the instructions of the Al-Qur'an, especially those described by Prof. Dr. Wahbah Zuhaily in Tafsir Al-Munir

At-Thibāq Fī Surat An-Nahl (Dirosat Tahlīliyyah Balāghiyyah)

Abstrak Ibrahim Abdullah Rafidah said in his book that the Qur’an is the first of the principles of grammar . Thus, he determined the correct history of the relationship of grammatical research with the Holy Qur’an as an existing and close link since the beginning of thinking about inventing grammar and building its edifice. After the researcher perused the enlightening book of tafsir Al-Munir, the researcher found Surah An-Nahl, which mentioned the divine power in this universe, the evidence and the oneness of God. There are two opposite words whose meaning is unknown. Therefore, this research is related to At-Tibaq in Surat An-Nahl and its revelation. The researcher used in his research is qualitative desk research. The method of data collection used by the researcher is the Documentary Method. An approach that uses written sources to obtain data, The result of this research: The number of verses matching in Surat An-Nahl is thirteen verses: 6, 17, 19, 36, 37, 48, 61, 75, 80, 83, 93, 96, 103, 116. As for the meanings of Al-Tibaq in Surat Al-Nahl, it can be relied on the interpretation of the written verse in the analysis, as well as on the images of the written dishes for which the dishes are cast from the real and figurative dishes. Keywords: Al-Balaghah, At-Tibaq, Surat An-Nahl.

EXCESSIVE LIFESTYLE ACCORDING TO AL MUNIR TAFSIR BY WAHBAH AZ ZUHAILI

Lifestyle is a person's way of socializing to meet their needs with others, a person's behavior will be formed related to the image of a person to show his social status. There are many verses of the Qur'an that describe excessive style. The author takes the verse of QS. Al-A'raf: 31, Q.S Al-Isra':26-27, QS. Al-An'am: 141, along with the development of science, many people have researched excessive lifestyles from various perspectives, but to be more convincing, the author takes the perspective of Wahbah Az- Zuhaili's Tafsir Al-Munir. The purpose of this study is to find out how the interpretation of Wahbah Az-Zuhaili in Tafsir Al-Munir on the Excessive Lifestyle of Norman Fairclough's discourse analysis perspective. This research uses descriptive qualitative with the type of literature research, the source of data used is Tafsir Al-Munir by Wahbah Az zuhaili, books, journals and literature related to excessive lifestyle. Data collection techniques use documentation techniques, and data analysis techniques researchers perform a mufassir analysis of excessive lifestyle verses. Based on the results of this study, the validity of an excessive lifestyle is an act that is not liked by God because it is a wasteful act and can be punished as haram.

PROBLEMATIKA PENDIDIKAN MODERASI DALAM PEMIKIRAN WAHBAH AL-ZUHAILI

This paper aims to examine and analyze the problems education of Islamic moderation from the viewpoint of Wahbah al-Zuhaili's Tafsir al-Munir and al-Fiqh al-Islamiy wa Adillatuhu science. The focus of the study in this paper is to analyze the moderate thoughts of Wahbah al-Zuhaili in understanding Islam through Tafsir al-Munir. Wahbah al-Zuhaili as a Muslim intellectual who mastered various scientific disciplines and had a moderate perspective. Wahbah al-Zuhaili's thoughts on moderation in Islamic law through his work al-Fiqh al-Islamiy wa Adilatuhu. In the book of al-Fiqh al-Islamiy wa Adillatuhu, indicators of moderation in Islamic law are a) Flexibility in Islamic Law, b) Renewal in Islamic Law, c) Views in Schools.

PROBLEMATIKA PENDIDIKAN MODERASI DALAM PEMIKIRAN WAHBAH AL-ZUHAILI

ABSTRACTThis paper aims to examine and analyze the problems education of Islamic moderation from the viewpoint of Wahbah al-Zuhaili's Tafsir al-Munir and al-Fiqh al-Islamiy wa Adillatuhu science. The focus of the study in this paper is to analyze the moderate thoughts of Wahbah al-Zuhaili in understanding Islam through Tafsir al-Munir. Wahbah al-Zuhaili as a Muslim intellectual who mastered various scientific disciplines and had a moderate perspective. Wahbah al-Zuhaili's thoughts on moderation in Islamic law through his work al-Fiqh al-Islamiy wa Adilatuhu. In the book of al-Fiqh al-Islamiy wa Adillatuhu, indicators of moderation in Islamic law are a) Flexibility in Islamic Law, b) Renewal in Islamic Law, c) Views in Schools. Keywords: Islamic Moderation, Wahbah al-Zuhaili

Tauhid Education in Surah Luqman Ayat 12-19 (Review of The Book of Tafsir Al Munir by Wahbah Az Zuhaili)

This article discusses monotheistic education in Surah Luqman verses 12-19 explains teaching in children. This research was conducted by studying Surah Luqman. This type of research is included in library research (library research), researching library materials/literature related to research problems. The subject of this research is the Qur'an. At the same time, the object is the method of monotheistic education according to the Qur'an surah Luqman verses 12-19 in the perspective of tafsir Al-Munir by Wahbah Az-Zuhaili. Based on the research results in Surah Luqman verses 12-19 is an important role in building the growth of the fruit of the heart (child) by becoming an individual with great morals. Luqman made a solid educational foundation as the foundation of the existence of a Muslim in the form of monotheistic beliefs. Luqman warned his son not to use shirk to tarnish the monotheistic faith. Luqman even stated that shirk is a severe injustice. Luqman also instilled the respect given to his parents, who had cared for, taught, and even lovingly directed him. The need to treat both parents well is shown by setting the procedure to treat both parents well following the teachings of monotheism. Luqman instilled the piety of mahdhah in his social life, such as prayer and Amar ma'ruf nahi munkar, and adorned himself with noble morals and avoided low morals. Luqman's teachings are implemented with awareness of the power of Allah SWT and with love and affection, avoiding violence and coercion.