Methodological Study of Tafsir Yasin by K.H. Abd. Basith Ulama from Madura

This study explains the study of Tafsir Yasin through books by Nusantara scholars. K. H. Abdul Basith AS from Madura is quite productive in producing works, including the book of Tafsir Yasin. Through qualitative methods with a literature study approach, this study resulted in conclusions: first, the interpretation of surah yasin by K.H. Abd. Basith presents the values of the Qur'an in life as a form of interpretation that ma'tsur, tahlili, and adabi-ijtima'i. Second, the 83 verses are divided into 14 parts with explanations of verses and advice on social reality. This reason is due to the initial purpose of writing the tafsir, which was to provide an understanding to the unfamiliar public of the meaning contained in the reading of surah yasin. Third, it is also to make people aware that the recitation of surah yasin is not solely because of customs and traditions, such as the yasinan tradition by the majority of the nahdliyin, but because of the many privileges and virtues contained in it.


INTRODUCTION
In addition to surah al-Fatihah, Surah Yasin is a favorite surah that gets a more significant portion read by the public at large, both collectively and individually.
Usually, the most frequent time to read Yasin is held on Thursday night or Friday night, which is often termed the tradition of Yasinan, and also events to send prayers to relatives or ancestors who have died. 1 All of that is inseparable from the privileges contained in surah yasin so that surah yasin gets a very special place in the people's hearts. Shaykh Hamami Zadah, in his tafsir Yasin wrote eight features of the surah in detail. That is: "When this sûrah is read solemnly by a starving person, surely Allah will feast upon it with His mercy. If the person who reads it is in a state of fear, Allah will remove his sorrow and fear. And if the person who reads it is faqir, then Allah will pay his debt, and if that person has a need, then by reading sûrah Yasin, Allah will fulfill his hajat. Whoever reads it in the morning is under God's protection until evening. In whatever land this letter is read or explained, Allah will lift the hosts, hunger, and high prices that the people have experienced because of the glory of this letter. Whoever reads it at night, Allah will protect his family until shubuh. When it is read to the mayyit (the dead) of a Muslim, it will be lightened by the grave reserve of the mayyit if he is among the tormented people. It will add to his excitement and rest if this is not the case. For the grave is one of the gardens of heaven or an abyss of hell". 2 Seeing how many surah yasin have privileges, understanding the meaning contained in it becomes an absolute necessity for the community. Especially in Madurese society, which is predominantly Muslim, the activity of reciting surah yasin is ingrained. However, there is still a lot of public incomprehension of the meaning of surah yasin that he reads, so a complete explanation of the meaning of surah yasin is needed.
Indeed, the development of Islamic studies in the archipelago is not absent at all, if Islam entered and continued to develop in the archipelago since the 8th century AD. So if it is said that there is no then it is impossible and this causes a bad perception for scientific studies in the archipelago, even though in the century before 18 AD, scientific studies in the archipelago experienced very high intensity.
Such as the study of Sufism,Fiqh and Tafsir. 3 K.H. Abd. Basith as a figure of pesantren is something very interesting not only because the Islamic boarding school gives birth to many figures and alumni who have contributed and contributed to the nation and state but the Islamic boarding school model education is believed to be alive and always in line with the breath of the times in its contribution to the nation and state. One of the functions of pesantren education is to provide religious education (tafaqquh fiddīn). 4 Therefore, one of the Eastern Madurese scholars (Sumenep)-K.H. Abd. Basith AS wrote tafsir Yasin as a means to help the surrounding community to understand surah yasin. In addition, this paper can also find out his work, thoughts, and the methodology of other written sources such as books, articles, theses, procedures, and online media, can reveal all problems and strengthen the analysis following the research theme.
Meanwhile, the presentation of data is carried out using descriptive qualitative methods. In addition, it can also use qualitative data triangulation with literacy sources that will compare the study of interpretation from the book of Kiai Abd. Besides being active in intra-Pesantren organizations, he has also been active in PC NU Sumenep. In PCNU Sumenep, he served as Deputy Rais Syuriah His understanding of the ideology of Ahlussunnah wa al-jama'ah is evidenced by his opinion on the position of hadith, which explains the privilege or superiority of surah yasin, which most Muslims have believed. Even though the hadiths that explain the privilege of reading surah yasîn over reading other surahs are dhaif, for him, the hadith is still accepted. However, it is not in the virtue of surah yasin, not through a sahih or hasan narration source. 14 The status of hadith, which is at the level of dhaif, can indeed be rejected because the hadith has defects in both sanad (transmission) and matan (content).
So, it is doubted by many scholars of its truth. But the hadith dhaif still has levels. If the defect is not fatal, then the status of the hadith does not include the hadith maudhu' which is clearly a purely artificial hadith. 15 In his exegesis, the influence of Fourth, denial and warning: Surah Yasin reveals the rejection and denial experienced by the prophets and the fate that befell those who deny their messages. This is a warning to humans not to repeat the same mistakes and take lessons from history.
Yasin's tafsir can be done through a general Qur'anic tafsir approach by analyzing verses, the meaning of words, historical context, and referring to hadith and the interpretations of leading scholars. Many scholars and commentators have provided in-depth explanations and understandings of Surah Yasin, which can be used as a reference to deepen the understanding of this surah. It is important to remember that tafsir is a human attempt to understand the meaning of the Qur'an; 16  The second interpretation of bir-ra'yi is interpretation with reason, meaning that verses are explained with logic or with science. These are the two major schools of exegetical studies. 19 The approach to the interpretation of the Qur'an is true because the Qur'an can enter from various points of view (multidimensional) so that it can be viewed from various points of view. Therefore, the intended interpretation approach is an analytical tool that influences perspective in interpreting as an analytical tool. Those approaches will influence the outcome of the interpretation. Therefore, each approach will show the characteristics of the interpretation of the approach used. approach, so that the product is in the form of legal affairs, such as tafsir ayatil Ahkam or tafsir verses of law. Then the second is the interpretation of the Qur'an with a Sufism approach, known as Sufi interpretation so that later many things in the interpretation are something that may be supernatural or things that the human mind cannot find. The third approach to interpretation is philosophical interpretation with the logic of philosophical logic; later, the interpretation is carried out. Fourth, tafsir ilmi is an approach to tafsir that uses the logic of science so that later scientific theories will be found in the Qur'an. Fifth, there is the interpretation of adabi Ijtima, and the meaning is cultural and social society or its character or approach using a cultural-social approach. 20 Furthermore, there are five ways or methods of interpretation of the Qur'an.
First is the tahlili critical analysis method by analyzing all Qur'an verses. Second, the ijmali (Global) method, meaning general analysis. Third, the muqārin (comparison) method, meaning the comparison between verses, between the opinions of one mufassir (exegete) with another mufassir and others. Fourth is the maudhu'i (thematic) method according to the theme. Thus, the method of interpretation of maudhu'I is carried out by collecting verses of the Qur'an according to the theme. 21 The fifth is the hermeneutic method, which is the understanding of texts based on aspects of the author's condition when writing from the aspects of social psychology, history, and contextuality of the author, where this has now begun to be used by some exegetes although there are still scholars who do not accept the interpretation of the hermeneutic model. 22 The tahlili method is a method of interpreting the Qur'an that seeks to explain it by analyzing its various facets and explaining what the Qur'an contains according to its ability and sequence from surah al-Fatihah to surah an-nas. Examples of references to tafsir books that have a tahlili model, such as Tafsir Jalalain by Quraish Shihab, as for Arabic such as Tafsir Ath-thobari, Tafsir Ibn Kathir and others. One of the weaknesses in the tahlili method is that israiliyat stories are sometimes included in the ancient times before the prophet Muhammad was usually told by Jews or the Children of Israel hence called the stories of Israel. 23 Furthermore, tafsir ijmali is a method of interpreting the verses of the Qur'an by explaining their global meaning from no to detail. The systematics of its description is adjusted to the order of the Qur'anic mushaf, then reveals the general meaning of the verse. Furthermore, one verse directly has its global meaning and is not then analyzed one by one from the words in the verse. Tafsir ijmali was the first method of interpretation practiced by the prophet Muhammad in building companions at that time. 24 The ijmali method is used to make it easier to understand the message and meaning written in the verses of the Qur'an by most people. The advantages of ijmali tafsir are, first, have a character that is easy to understand; second, it does not contain elements of interpretation of the stories of Israiliyat because the discussion is not long and closer to the language of the Qur'an, meaning that the language also does not vary. While the weakness This is also still partial, the same as the tahlili method. Then it does not give room for wider analysis and is only a Global explanation. 25 Some mufassir figures in producing ijmali tafsir works, including Jalalain tafsir by Jalaluddin as-Suyuthi and his teacher Jalaluddin al-Mahalli. The book is quite ijmali (global), and there is little explanation.
Furthermore, the interpretation of muqaran is an effort made by the mufassir by comparing verses with one another that has similar themes, but the editors are different or vice versa. Furthermore, tafsir muqaran also compares the text of hadith, sayings of companions, and tabi'in. Tafsir muqaran to study the opinions of tafsir scholars and then compare them, including comparisons between one book of tafsir with another book of tafsir so that the pattern is known, even with cross-book As for the advantages and disadvantages, first, the advantages can provide relatively broader insight because they are compared. Then the second one opens up to be tolerant because there are other opinions. Third, the advantage is to make the mufassir more careful in interpreting. As for the shortcomings, it is clear that this is not suitable for beginners, let alone does not have the Ulumul Quran, and then it is less suitable for solving contemporary problems because it is only comparisons.
Then third, it creates the impression of repetition of the opinions of the interpreters. 27 Furthermore, the thematic method (tafsir maudhu'i), namely by collecting different verses with one particular theme that is related to one theme and interpreted with comprehensive interpretation rules. 28

Study of Tafsir Yasin K.H. Abd. Basith
Before going too far into the study of tafsir, it is important to discuss how the history or process of writing tafsir Yasin. According to the author's reading, there are two factors that are the most dominant reason for writing the interpretation. First, to contribute intellectual thought in the study of tafsir so that the book of tafsir Yasin written by Kiai Abdul Basith will convey the messages contained in it and in accordance with the context of the times, to always be practiced. Second, to explain to the general public or laymen the understanding of the Qur'an. He did this after interacting with the community for a long time; after seeing the existing social reality, an important problem was found that there were still many people who did not understand the meaning contained in Surat Yasin, even though the activity of reading Surat Yasin had been going on for years, this showed that people's understanding was still not optimal. 29 The purpose of writing the Yasin interpretation is also very similar to that of the Yasin Zainal Abidin Ahmad, which is to explain the verses found in the surah. 30 Kiai Basith is fully aware that the surrounding community, which is the majority of Nahdhatul Ulama (N.U.) members, are lovers and genuine practitioners of Surah Yasin. They were loyal readers of Surah Yasin at various times and in many places. Unfortunately, they do 'reading' only because it is more about following tradition, not for reasons of Islamic religious teachings, 31 as stated by Prof. Dr. K.H. Abd. A'la, MA, in the introduction to this book, said that the readers of surah yasin have not really understood the verses they have read. Therefore, before starting the interpretation, Kiai Basith opens it with an explanation of the sunnah of reading surah yasin. By attaching some opinions from the mufassir, he tried to explain clearly the true 'status' of the fadlilah Surah Yasin. One of the hadiths written is: Haddatsanā Qutaibah wa Sufyan bin Waqi' qōla: Haddatsanā Humaid bin Abd arrahman ar-Ruasiy, 'an Hasan bin Salih, 'an Harun Abu Muhammad 'an Muqatil bin Hayyan 'an Qatadah 'an Anas qōla: qōla an nabiyyu shollallahu 'alaihi wa sallama: inna likulli syai'in qolban, wa qolbul Qur'ani yasin, wa man qoro'a yasin, kataba allahu lahū biqirōatihā, qirōatal Qur'ani 'asyra marrōtiin. 32 Meaning: Narrating to us Qutaibah and Sufyan bin Waki', both said, narrating Humaid bin Abd ar-rahman ar-Ruasiy, from Hasan bin Salih, from Harun Abu Muhammad from Muqatil bin Hayyan from Qatadah from Anas he said, that the Holy Prophet (peace be upon him) said: "Verily for everything there is a heart, and the heart of the Qur'an is Sura Yasin.
Whoever reads it Allah ordains him to read the Qur'an ten times." The tendency of Indonesian Muslims to read surah yasin, if you look at the hadith above, it is possible that the content of the hadith is a motivation for them to read it often. It is conceivable that, with just one reading, the promised reward is equal to reading the Qur'an ten times. A very tempting reward 'reward' to practice. Yasin, Kiai Basith tried to explain the meaning of the verses of Surat Yasin in a language that was easy to understand. His efforts to facilitate the reader are also in accordance with the tahlili interpretation or analysis method, which is used in analyzing the verses of Surah Yasin. By using the tahlili method, it will be easier to give messages or explain the content in the surah so that it is easier to understand, and it is because the method of explanation in detail is based on analysis. 34 One example of the form of interpretation of bil-ma'tsur that he adopted is found in Surah yasin verse 33, among others: Wa āyatul lahumul ardlul maitatu, ahyaināhā wa akhrojnā minhā habban faminhu ya 'kulūn.
It means: "And a sign (of God's great power) for them was the dead earth.
We gave life to the earth, and we took out of its grain; from it, they ate." Kiai Basith opens the interpretation of this verse by quoting the opinion of one of the commentators named Imam al-Maraghi, who wrote that the meaning of verse 33 is: After God has explained that He will lead His servants on the Day of Judgment to count their good deeds and get His reward, explain that it is possible and not impossible. It explains that among the signs of Allah's greatness, Allah is the One who animates, grows, or revives the earth after death with rainwater, then Allah commands humans to be grateful for all the blessings given. greatness lies in the creation of rainwater, from which rainwater then grows creatures on earth that continue to develop or grow.
According to him, the survival of all living things on earth is closely related to food, be it humans, animals, and plants, so that they can survive. Food is a primary need that cannot be replaced. Food is a demand that must be met if you want to continue living under normal circumstances. Beyond food, there are other pleasures needed for life to run beautifully and more usefully.

Interpretation Patterns
If considered from the editorial side, then actually a mufassir can use several patterns in an interpretation of the Qur'an. For example, the combination of the style of fiqhi with the style of Ilmi, for example in the book of tafsir Ahkam, where the mufassir can explain the laws contained in the Qur'an using the style of fiqhi, while the kauniyah verses can be explained using the style of Ilmi. But a work of exegesis will still be known for the most dominant pattern used in its entire interpretation. Kiai Basith in the interpretation of surah yasin also uses the pattern of adabi ijtima'I or social society. One example is when he interpreted surah yasin verses 28-32: Wa mā andzalnā 'alā qoumihī min ba 'dihī min jundim minas samā-i wa mā kunnā munzilīn, In kānat illā shoihatan wāhidatan faidzā hum khōmiduun, Yā hasrotan 'alal 'ibādi, ma ya'tīhim mir rosūlin illa kānū bihī yastahzi ūn, Alam yarou kam ahlaknā qoblahum minal qurūni annahum ilaihim lā yarji 'ūn, Wa in kullul lammā jamī'ul ladainā mukhdlorūn.
Broadly speaking, the verse in this passage describes the situation or consequences that will be obtained by Muslims who imitate what the ungodly people of the previous nation did, namely painful torture and destruction. The proof of the iniquity of the people was when they presumptuously ridiculed the prophet, the messenger. They forget that everything they do will have its own impact. As human beings who are allowed to obtain guidance, they should make the best use of it, not disobey it. 35 The purpose of using such instruction is none other than to carry out what is The view is that "reaching the afterlife is the main goal but do not forget the world". 1. Write or present the text of the verses of surah yasin to be interpreted, then proceed to interpret or translate these verses.Provide explanations of one part of the interpretation globally or outline, including linking or relating verse one to the preceding verses.
2. Explain the correlation or relationship of the meaning of verses from surah yasin between one verse and another with a fairly complete explanation.
3. Provide some other views of the mufassir in order to strengthetoiews, or show the difference in the views of the mufassir so that it will be seen from the side of the difference.
4. Strengthening the explanation by strengthening the science of tools (grammatical), mentioned by the mufassir. For example, when he explained the meaning of the words "mā" in sentence 'wa mā 'amilat' In Surah Yain Verse 35. 37 5. Insert mauidzoh or advice on some social cases that are happening so as to enliven further the meaning of the interpretation of the letter itself.
Conclude the explanation by explaining the vocabulary of the verse in question CONCLUSION From the discussion of the study of the method of interpretation of surah yasin above, it can be concluded that the book "tafsir surah yasin (presenting the Values of the Quran in Life)" written by K.H. Abd. Basith AS is a form of interpretation that is ma'tsur (based on history), tahlili (analysis), by interpreting the Qur'an which seeks to explain it by describing its various facets and adabi-ijtima'i (social society), or its character or approach using a cultural, social approach. Then from the number of 83 verses divided into 14 parts with verse explanations accompanied by advice on the social reality that occurs. This is adjusted to the initial purpose of writing the tafsir, which is to present the values of the Quran in life by providing an 37 Dalam ilmu nahwu, kata ‫"ما"‬ bisa berkedudukan menjadi nafi, mashdariyah, atau maushulah, dan sebagainya. see Abdul Basith AS, Surah Yasin Menghadirkan Nilai-Nilai al-Qur'an dalam Kehidupan, 20-21.