Vol. 3 No. 2 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

This paper will discuss about takfir in the commentary book Hamyan al-Zad Ila Dar al-Ma'ād by Muhammad bin Yusuf Itfisy. The study of the book Hamyan Al-Zad Ila Dar Al-Ma'ād is considered important, because this book contains interpretation of verses that contain takfir according to the views of the Khāwarij sect of the al-Ibadiyah sect. As we know, the Khāwarijs were a very easy people to justify disbelievers against others who were not in line with the Khāwarijs. In the realm of al-Qur'an exegesis, the Koran will be interpreted according to its interpreter, as well as in the commentary book of Hamyan Al-Zad Ila Dar Al-Ma'ād the verses of the Koran are interpreted for the benefit of the Khāwarij group as legitimacy. So this kind of interpretation is called tafsir al-I'tiqadi.

This paper aims to find out the interpretation of the Quraish Shihab about the education of ahklak in the Al-Quran. This needs to be conveyed considering that lately, especially in Indonesia, there are many problems, one of which is an acute problem of morality and needs to be resolved in stages. Many of the criminal cases that have occurred lately are due partly to moral degradation. Indonesian people who are known as religious communities should be able to work together in grounding moral education in accordance with the teachings of the Al-Qur'an as explained by the Quraish Shihab in the Book of Tafsir Al-Misbah. Quraish Shihab, which has an interpretation of the Adabi Ijtima'i style, is expected to be able to provide insight into current moral education. This study used a qualitative descriptive method with a literature review approach. Islam wants the birth of a noble civilization that can provide broad benefits for all mankind. That is one of the goals of the Prophet Muhammad SAW to the face of this earth to perfect morals. Morals have a very important role in building a complete human civilization both physically and mentally. Quraish Shihab interpreted the QS. Al-Ahzab [33]: 21 that the verse is a form of threat to hypocrites, namely Muslims, but in their lives it does not reflect the very great and noble teachings of Islam. The point is that anyone who has embraced Islam should put forward morals in action. The glory of Islam is reflected in the morals of Rasulullah SAW, who should be able to be an example and guidance of Muslims in making mu'amalah both vertically and horizontally. That is why moral education needs to be trained from an early age, exemplified so that it can be an example and it needs the involvement of all parties in the application of moral education not only in the school environment, but in the community. It is hoped that this moral education will be able to provide solutions to the problems of moral degradation that have recently occurred in Indonesia.

The Ngidu Urasan tradition is an interaction carried out by the community in Surulangun Village, Rawas Ulu District, Muratara Regency who carries out the tradition of Ngidu Urasan as a practice to help people who are sick with the intermediary of Rambutan leaves which are read the verses of the Qur'an. Whereas previously there were many patterns of interaction with the Koran that were carried out by the Muslim community such as reading, memorizing, amulet, syifa` and so on. So to find out more about this tradition, in this article the researcher will use the Living Qur`an Study to dissect the theme so that the al-Qur'an text really lives in the Surulangun village community by using a qualitative approach and descriptive type of research. qualitative non-participants, namely by means of documentation and in-depth interviews with informants about the practice of the ngidu urasan tradition to collect data from the research location in order to describe and analyze a research result. And the focus of this research is centered on the people of Surulangun village who believe that the tradition of ngidu urasan is a medium of healing for diseases such as fever, high fever and spirits disorders (Tesapo).This research concludes that the tradition of ngidu urasan originates from previous ancestors and is based on the beliefs and beliefs of the people in the figures (pengidu) who practice ngidu urasan. Pengidu urasan has its own practice by using rambutan leaves that are recited from the holy verses of al-Qur`an such as al-Fatihah, An-Nass, al-Ikhlas, al-Falaq, Qursi verses, Sholawat Nabi, al-Zalzalah as a treatment medium for fever. , high heat and disturbance of spirits. So that angidu urasan becomes a study in the study of living qur`an, namely the al-Qur`an that lives in a society and functions as a healing medicine.

At the time of the Prophet Muhammad saw. the development of the interpretation of the Qur'an does not look rapidly and widely, because the priority of interpretation is still hoping for a great deal of revelation. When they found some verses that were general in nature and needed explanation, the companions immediately asked the Prophet, so that at that time there were not many verses described in detail. The Prophet's explanation of some verses serves as a guide for the companions to study the Qur'an more carefully. The spirit of the companions of the Prophet to compete in the interpretation of the Quran was very helpful to the mufassir centuries later. But some mufassirun search results against the interpretation of the companions of the Prophet sometimes received from a history that is not good, interpretation that is isra'iliyat also sometimes based on the interpretation of some friends, or some interpretation produced bya mufassir is also sometimes relied on one of the companions of the Prophet who is considered expert tafsir,

The conclusion of this research is that some commentators and histories such as Husaen al-Zahabi, al-Suyuthi admitted that it would be difficult to examine the falsification of the opinions of friends, especially those who have slipped into various tafsir books, because many of the athar friends' histories have been discarded by the prophet. Sanad hadith disposal especially athar companions occurred since the time of tabi'in,more often in, the time of tabi'it tabi'in, because of the ease and the increasing number of mufassir who are vying to further expand and enrich their reference in the interpretation of interpreted verses.

One of the advantages possessed by the Al-Quran is the use of a beautiful language style, a series of letters and sounds that are so harmonious between the vowels and the consonants and the regularity of the verses creates a beautiful harmony, because the Koran is a recited text. Therefore, to find out the beauty of the language style contained in the Koran, it is necessary to study the principles of the Koran using a linguistic approach. This is very important, to know and understand the message content in the Koran and the beauty of lafadz and its meaning. Thus one of the studies carried out is through the study of the beauty of lafadz which is included in the study of balaghah or badi 'science. The harmony of the sound of the last letter in the verses of the surah asy syamsy is discussed in this writing, as well as the effects it causes. This harmony in balaghah is called rhyme. The harmony of sounds in surah ash-Shamsy is found in verses 1-15, the effect that is generated includes the effect of phonology on harmony and the effect of phonology on meaning.

Children are a mandate from Allah that must be guarded and protected, because children are assets of parents and assets of the nation. Islam pays great attention to children's rights and even gets appreciation as adults, because children are more sensitive to social problems in their environment , so that guidance, education and attention to children are of higher intensity so that they can go through the process of normal growth and development. Ironically in this era of globalization, it turns out that many children do not get the attention of their parents and even lose the moment of being with their parents so that many children choose their own way of life by imitating what they watch through their gadgets. Islam teaches that in matters of education for children, the family is the first madrasa and especially for children where their parents act as the first and foremost teachers as well. Therefore, when children's education in the family is carried out properly, the child's growth and development will be optimal and will give birth to a quality generation