The Meaning of Al-Khirr in the Qur'an (A Study of Tafsir Tah{li>li> QS Maryam/19: 58)
DOI:
https://doi.org/10.55927/marcopolo.v3i7.86Keywords:
Al-Khirr, Al-Qur'an, Khusyu', Prostration, PeaceAbstract
This study aims to analyze the meaning of al-Khirr in the Qur'an through the tafsir tahli>li> approach to QS Maryam/19: 58. The author uses interpretive and sociological methods to address this problem. This research falls into the category of library research. To collect data, one must first select representative and relevant literature, then cite, modify, and analyze it. Finally, check and conclude the material. The findings of the study indicate that al-khirr is associated with the attitude of the prophets (including Idris, Noah, Abraham, and the guided ones), who would lie in prostration and weep while God's holy book was read to them. The phrase "أَننعَََ" is often understood by many to mean that one's life is filled with joy, tranquility, serenity, and peace, and it is one of the three basic components of al-khirr. With the exception of one particular location, there is no simple solution to this problem. In plural, the term الْبَا كِي can be written as بَا كُونَ and بُكِيٌ The Word of Allah swt emphasizes the direct nature of al-khirr in Surah Maryam / 19: 58. "They are the ones whom God has loved, the prophets of the descendants of Adam," is the only way offered by Idris. This passage shows that the heart is affected by the words of the Most Merciful.
References
Al-Qur’a>n al-Kari>m
Al-Alma’i, Zahir ibn Awa>d. Dira>sa>t fi> al-Tafsi>r al-Maud}u>’i li al-Qur’a>n al-Kari>m. Riyadh: [t.p.], 1404 H/1984 M.
Al-Anshari, Ibnu Manzur Muhammad Ibnu Mukarram. Lisa>n al-‘Arab, juz 8, Kairo: Dar al-Misriyah li al-Ta’lif wa al-Tarjamah, 1968.
Al-Asfahani, al-Raghib. Al-Mufrada>t fi> ghari>bi al-Qur’a>n. Mesir: Dar Ibnu al-Jauzi, [t.th.]. terj. Ahmad Zaini Dahlan, dkk., Kamus Al-Qur’an: Penjelasan Lengkap Makna Kosakata Asing (Gharib) Dalam Al-Qur’an. vol. 1, 2, dan 3, Cet. I; Depok: Pustaka Khazanah Fawa’id, 1438 H/2017 M.
Badahdah, Ali bin Umar, Fikih Sujud Cet. I; Jakarta Timur: Darus Sunnah Press, 2009.
Baidan, Nashruddin. Wawasan Baru Ilmu Tafsir. Cet. III; Yogyakarta: Pustaka Pelajar, 2016.
Al-Ba>qi>, Muh}ammad Fu’a>d ’Abd. Al-Mu‘jam al-Mufahras li Alfa>z} al-Qur’a>n al-Kari>m, Baerut: Da>r al-Fikr, 1401 H/2007 M.
Al-Bushrawi, Abul Fida’ ‘Imaduddin Isma’il bin Umar bin Katsir al-Qurasyi (Ibnu Katsir), Tafsi>r al-Qur’a>n al-‘Azhi>m, terj. Arif Rahman Hakim, dkk., Tafsir Ibnu Katsir, vol. 3, Cet. V; Sukaharjo: Penerbit Insan Kamil, 1439 H/2018 M.
Departemen Pendidikan Nasional. Kamus Bahasa Indonesia. Jakarta: Pusat Bahasa, 2008.
Hamka, Tafsi>r al-Azhar: Diperkaya dengan Pendekatan Sejarah, Sosiologi, Tasawuf, Ilmu Kalam, Sastra, dan Psikologi, Cet. II; Jakarta: Gema Insani. 1439 M/2017 H.
Hamka, Tafsi>r al-Azhar: Diperkaya dengan Pendekatan Sejarah, Sosiologi, Tasawuf, Ilmu Kalam, Sastra, dan Psikologi, Cet. II; Jakarta: Gema Insani. 1439 M/2017 H.
-------. Tafsir al-Azhar, jil. 3, [t.t]: Pustaka Nasional PTE LTD Singapura, [t.th.], ttps://b-ok.asia/s/tafsir/?e=1®ionChanged=&page=2.
Kementerian Agama RI. Al-Qur’an dan Terjemahnya. Jakarta: PT. Sinergi Pustaka Indonesia, 2012.
Kementerian Pendidikan dan Kebudayaan, Kamus Besar Bahasa Indonesia. Edisi ke-V. [t.t.]: [t.p.], 2018.
Mahali, A. Mudjab. Pembinaan Morak di Mata Al-Ghazali. Yogyakarta: BPFE, 1984.http://opac.lib.um.ac.id/oaipmh/..index.php?s_data=bp_buku&sfield=0&mod=b&cat=3&id-10296.
al-Mahalli, Imam Jalaluddin dan Imam Jalaluddin al-Suyuthi, Tafsi>r al-Jala>lai>n, Terj. Bahrun Abubakar, Terjemahan Tafsir Jalalain berikut Asbabun Nuzul, Jilid III, Cet. IX; Bandung: Sinar Baru Algensindo, 2006.
Manzhu>r, Ibn. Lisa>n al-’Arab. Bairut: Da>r Sha>dir, [t.th.
