Does al-ShaAorAwAos ExegesisA QiST: Journal of Quran and Tafseer Studies ISSN (Onlin.
: 2828-2779 Received: 31-10-2025.
Revised: 12-12-2025 Accepted: 26-01-2026.
Published: 02-03-2026 DOI: https://doi.
org/10.
23917/qist.
Does al-ShaAorAwAos Exegesis Portray Khayr in the QurAoan as Moral Virtue or as a Dynamic Theology of DivineHuman Reciprocity? Muhammad Zulfikar Nur Falah1.
Rafiandra Lathif2.
Barda Royyan Hanafi3 Abstract Studies on the QurAoanic concept of khayr often emphasize its ethical dimension, yet they rarely explore its full semantic range and theological integration within modern exegesis.
This gap becomes evident when considering al-ShaAorAwAos interpretations, which offer a rich but understudied perspective on QurAoanic vocabulary.
Addressing this gap, the present study investigates the meaning of khayr in the QurAoan from al-ShaAorAwAos viewpoint by analyzing its linguistic forms, semantic layers, and contextual applications.
The objective of this research is to classify and interpret khayr across its grammatical variationsAisuch as ism, ism tafsl, and ifah mushabbahahAiand to examine how these forms contribute to al-ShaAorAwAos integrative understanding of goodness.
Using a qualitative literature review, the study applies the tafsr mawsAo method to collect and analyze QurAoanic verses containing khayr, focusing specifically on Q.
16:30.
21:73
44:37.
98:7, and Q.
100:8.
These verses are categorized according to their iAorAb structures and semantic characteristics, supported by etymological and terminological analysis.
The findings reveal that al-ShaAorAw interprets khayr not merely as moral virtue, but as a dynamic theological and ethical concept encompassing AoibAdah.
Aoaqdah, and akhlAq.
He frames khayr as a unifying principle linking divine reward with human action, suggesting that true goodness integrates worldly benefit with spiritual The implications of this study underscore the importance of linguisticAe thematic approaches in uncovering the depth of QurAoanic semantics.
Its global contribution lies in offering a model for semantic-based QurAoanic interpretation that enriches discussions in moral theology, comparative scripture studies, and cross-cultural ethical discourse.
Keywords: Khayr.
QurAoanic Semantics.
Tafsr al-ShaAorAw.
Thematic Exegesis.
University of Darussalam Gontor.
Ponorogo.
Indonesia.
Corresponding Email:
zulfikarnur2002@gmail.
University of Darussalam Gontor.
Ponorogo.
Indonesia.
Email: rafiandralathif@gmail.
Kuliyah Dakwah Islamiyah Al-'Alamiyah.
Tripoli.
Libya.
Email: bardaroyyan99@gmail.
QiST: Journal of Quran and Tafseer Studies.
Vol.
No.
1, 2026
Muhammad Zulfikar Nur Falah.
Rafiandra Lathif.
Barda Royyan Hanafi Introduction The meaning of khayr in the Qur'an is always associated with the relationship between context and specific words.
First, the word khayr is associated with the contextual structure of goodness, as in QS.
Ali ImrAn .
: 26.
Second, the word khayr is associated with the contextual structure of much wealth, as in QS.
al-Baqarah .
: 180.
Third, the word khayr is related to the word structure min, as in QS.
al-Baqarah .
: 263.
Fourth, the word khayr is related to the word structure isAfah, as in QS.
Ali ImrAn .
: 110 .
In addition to the word khayr, goodness in the Qur'an is also mentioned with several terms.
First, the word ayyib refers to goodness but is also used to denote usefulness .
Second, the word maAorf refers to the name for obedience to Allah and doing good to humanity .
Third, the word iusAn refers to doing good as something that should be done .
Fourth, the word birr refers to all forms of virtuous activities with the awareness of faith as a religious .
This study focuses on discussing the meaning of khayr in the Qur'an.
The reason for choosing the word khayr as the subject of this study is that it relates to the issue of the function of words that can be interpreted from various The dimensions of the meaning of the word khayr can be seen from the aspects of ism, ism tafsl, and ifah mushabbahah .
Unlike the word tayyib, for example, which in terms of lexical function can only be interpreted in the Qur'an from one dimension, namely ism madar .
The word khayr has only been studied descriptively in previous research.
Wujh MaAoAn Khayr f al-QurAoAn al-Karm .
The word khayr was also studied in previous research that emphasised its connection to the khabar attribute in the Qur'an, such as the study DalAlAt al-Khayr f UawAo al-QurAoAn alKarm .
Finally, the word khayr was examined in previous research that focused on a critical survey of the contributions of theology and the sl group, such as the study Defining Good in the QurAoan: A Conceptual Systemisation .
In other literature, the word khayr is analyzed by comparing the meanings of words, such as Semantic Evolution of the Words Nk.
Khayr and Jihad .
Kosa Kata Kebaikan dalam Al-QurAoan (Analisis Makna pada Kata al-Khair, at-Tayyib, dan al-Hasana.
, and The Semio-Semantic Study of the Words AuZikrAy and AuKhayrAy in the Qur'an and their Equivalents in Seven Translations of the Holy Qur'an .
In this case, studies on the meaning of khayr in the modern Qur'an still tend to emphasize descriptive studies and comparative analysis between This study differs from previous studies in that it is based on the theoretical framework of tafsr mawsAo, rather than a more specific analysis of interpretation using al-Sha'rAw's perspective in KhawAtir al-ShaAorAw awl al- QiST: Journal of Quran and Tafseer Studies.
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Does al-ShaAorAwAos ExegesisA QurAoAn al-Karm.
When referring to comparisons between meanings, the implication tends to be misunderstanding in paying attention to the underlying Therefore, the study of the meaning of khayr in this research is comprehensive, not merely descriptive, but attempts to contextualize based on interpretive analysis.
The purpose of this research is to analyse the meaning of khayr in QS.
alNaul .
: 30.
QS.
al-AnbiyAAo .
: 73.
QS.
al-AnbiyAAo .
: 90.
QS.
al-DukhAn .
QS.
al -Bayyinah .
: 7, and QS.
al-AoAdiyAt .
: 8.
The analysis of the meaning of khayr is based on the interpretation of al-Sha'rAw in KhawAtir alShaAorAw awl al-QurAoAn al-Karm.
The meaning of khayr is analysed in terms of the relationship between the meanings of words in a phrase and the relationship between meaning and the syntactic function of a word.
Method The research method used is library research employing the Aoulm alqurAoAn approach.
This approach operationally utilises the tafsr mawsAo method.
The steps applied in the tafsr mawsAo method include four aspects.
First, the meaning of khayr is understood as the topic of this research.
Second, collecting verses related to khayr in the QurAoan.
Third, organising the verses related to khayr in the QurAoan according to their categorical meanings.
Fourth, interpreting the meaning of khayr in the QurAoan from the perspective of al-Sha'rAw.
From the material object, the primary data used in this study is the Qur'an by examining the meaning of khayr in QS.
al-Naul .
: 30.
QS.
al-AnbiyA' .
: 73.
QS.
al-AnbiyA' .
: 90.
QS.
al-DukhAn .
: 37.
QS.
al-Bayyinah .
: 7, and QS.
al-'AdiyAt .
: 8.
Meanwhile, from formal objects, the primary data used in this study is KhawAtir al-Sha'rAw awl al-Qur'An al-Karm.
In addition, the secondary data in this study uses sources from books and journals that discuss the meaning of khayr in the Qur'an.
The data collection method for this study was conducted by documenting written data sources in two stages.
First, documenting primary data sources, which aims to focus more on research by consistently referring to the meaning of khayr in QS.
al-Naul .
: 30.
QS.
al-AnbiyA' .
: 73.
QS.
al-AnbiyA' .
: 90.
QS.
al-DukhAn .
: 37.
QS.
al-Bayyinah .
: 7, and QS.
al-'AdiyAt .
: 8 as sources of material objects, as well as al-Sha'rAw's interpretation as a source of formal Second, documenting secondary sources, which aims to support the primary data source framework in covering literature studies from books and Next, the data processing methods that include editing, classifying, and analyzing processes in this study.
First, the editing process underlying this study is to examine primary and secondary data sources by testing their credibility.
QiST: Journal of Quran and Tafseer Studies.
Vol.
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Muhammad Zulfikar Nur Falah.
Rafiandra Lathif.
Barda Royyan Hanafi Second, the classifying process is an effort to group primary and secondary data sources in this study based on a descriptive-analytical problem solving approach.
Third, the analyzing process conceptualizes the discussion of this research by conducting content analysis through a framework of reading, reviewing, and analyzing primary and secondary data sources.
Literature Review Data Collection Data Classifying Data Analyzing Data Editing Figure 1.
Research Method Workflow Diagram The above diagram summarizes the workflow of this research method, starting from a literature review to analyze its relationship with the selection of material and formal objects to a description of the data sources used.
Next, data collection is carried out using the documentation method.
Finally, data analysis is part of a systematic structure in data processing after the editing and classifying process.
Result and Discussion The Meaning of Khayr The origin of the word khayr comes from khAra Ae yakhru, which means Ara dhA khayr .
o become goo.
According to Hans Wehr, khAra means to choose, make one's choice .
The specific meaning of the word khAra is defined by alKhudraw as Aoto be in good circumstancesAo or Aoto be favourable toAo .
o be positiv.
From this definition, an example is the expression khAra allAh laka f al-amr, which means Aohope in Allah to choose the bestAo.
The opposite of khayr is sharr, because everyone has a tendency towards evil and towards being good to others .
JubrAn Mas'd's term for the opposite of khayr is sharr, based on what contains goodness, usefulness, and pleasure .
The words khayr and sharr are interconnected.
Regarding wealth, in taraka khayrA, ayausabn anna mA numidduhum bih min mAl wa bann, nusAriAo lahum f al-khayrAt bal lA yashAourn .
According to al-AfahAn, there are two meanings of the term khayr.
First, goodness is absolute, something that is liked by everyone and in all As the Prophet Muhammad said, referring to heaven as goodness .
A khayr bikhayr baAodah al-nAr wa lA sharra bisharr baAodah al-janna.
Second.
QiST: Journal of Quran and Tafseer Studies.
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Does al-ShaAorAwAos ExegesisA goodness is relative, something that is considered good by one person but considered bad by another .
The terminology of the word khayr also includes its use as a means to bring benefit and goodness (AdAh li al-nafAowa al-alA.
Thus, the lexicology of the word khayr encompasses its origin, meaning, and usage.
The origin of the word khayr is khAra Ae yakhru.
From this origin, the word khayr has the meaning of benefit .
and advantage .
The meaning of khayr is obtained by comparing the antonyms of related words.
Therefore, the word khayr is used for what everyone desires, such as justice, virtue, and something useful .
The Meaning of Khayr in the QurAoan The form of the word khayr as a nakirah is discussed specifically in this study from the perspective of mA fh nafaAo wa alau, which is mentioned 19 times, and AdAh li al-nafAo wa al-alAh, which is mentioned 5 times in the Qur'an.
The ism tafsl form of the word khayr is also specifically discussed in its indefinite form, which is mentioned 101 times in the Qur'an .
Finally, the form of the sifah mushabbahah of the word khayr with the plural term akhyAr, mentioned twice, as well as khayrAt and al-khayrAt, mentioned 10 times in the Qur'an .
The Word Khayr as an Ism QS.
al-Muzzammil .
: 20 is a verse revealed in Madinah during the period when Prophet Muhammad performed the night prayer for ten years, accompanied by a group of his companions.
QS.
al-Muzzammil .
: 20 was revealed in Madinah, abolishing the obligation of night prayer, as the Prophet Muhammad had spent ten years in Makkah after his call to Islam .
The discussion of the meaning of khayr as an ism .
in terms of mA fh nafaAo wa alau is related to the command to pray, give zakat, and seek His forgiveness as acts of goodness that lead to reward.
Meanwhile.
QS.
al-Naul .
: 76 is a verse about an incident when a former slave of Utsman, who hated Islam, forbade charity and forbade doing good deeds.
The discussion of the meaning of khayr as an ism .
in terms of mA fh nafaAo wa alau is more directed towards being characterised by the attributes of Allah .
The chronology of the revelation of the word khayr as an ism .
in terms of mA fh nafaAo wa alau can be summarised as consisting of the interpretation of good deeds and their relationship to reward, the interpretation of the attributes of God, and finally the interpretation of the attributes of the Prophet Muhammad.
In QS.
al-Tawbah .
: 61, which was revealed in connection with the incident involving Nabal ibn al-arth hurting the feelings of Prophet Muhammad, it is described that hurting Prophet Muhammad in matters related to the Prophet's mission is considered disbelief, and the perpetrator will face punishment .
The discussion of the meaning of khayr as an ism .
in terms of mA fh nafaAo QiST: Journal of Quran and Tafseer Studies.
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Muhammad Zulfikar Nur Falah.
Rafiandra Lathif.
Barda Royyan Hanafi wa alau is related to the nature of the Prophet Muhammad as an ear for goodness, which serves as a guide to the happiness of humanity in this world and the QS.
Hud .
: 84 with the inn arAkum bikhayr refers to the story of Prophet Shu'aib, who saw the people of Madyan in a state of prosperity, blessed with abundance and plenty, and thus cautioned them against unjustly consuming others' wealth .
Prophet Shu'aib was concerned that the prosperous condition of the people of Madyan would be punished due to widespread corruption.
The discussion of the meaning of khays as an ism .
in terms of of AdAh li al-nafAo wa al-alAh relates to the wealth imagined by Prophet Shu'aib.
The chronology of the revelation of the word khayr as an ism .
in terms of AdAh li al-nafAo wa al-alAh can be summarised as consisting of the general meaning of wealth, and subsequently the specific meaning of physical objects of In QS.
al-Baqarah .
:273, which was revealed in connection with the event of the people of the suffah submitting themselves to learn the Qur'an and joining the soldiers of Prophet Muhammad.
This interpretation of wealth is understood as Allah's reward for who give charity in any circumstances .
The Word Khayr as an Ism Tafsl The interpretation of QS.
al-A'lA .
: 9 indicates a prohibition against looking at the world and an exhortation to strive for the hereafter and the rewards of Allah .
The position of the word khayr implicitly contains the meaning of a tendency towards the hereafter rather than worldly affairs.
Meanwhile, the interpretation of QS.
SabaAo .
: 39 indicates the greatness of Allah's wisdom in providing sustenance for His servants .
The position of the word khayr contains the meaning of a tendency towards Allah as the best provider of sustenance.
Similarly.
QS.
al-Rm .
: 38 shows His desire for satisfaction through righteous deeds that Allah desires .
The position of the word khayr implicitly contains the meaning of a tendency towards the worship of zakat and Finally.
QS.
al-Tawbah .
: 109 is a verse that explains the difference between the goals of the righteous and the wicked .
The position of the word khayr conveys the meaning of a tendency toward a positive attitude.
In this regard, attitudes that lead to social expression as the basis of constructive views on the benefits of oneself and others.
The chronology of the descent of the word khayr as an ism tafsl .
can be summarised as consisting of the mention of a clear concrete comparative structure, an ambiguous concrete comparative structure, and a connection with the form of ism fAAoil which refers to the meaning of the perfection of Allah.
These three categories serve as attributes to express comparison with the meaning of the word khayr, which signifies AobetterAo or Aobest.
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Does al-ShaAorAwAos ExegesisA as an ism tafsl .
tends to revolve around theological aspects related to decision-making and the core of worship as the purpose of life.
The Word Khayr as an ifah Mushabbahah QS.
Ad .
: 47, which is connected to QS.
Ad .
: 45, mentions the commitment to worship of Prophet Ibrahim.
Ishaq, and Ya'qub .
Therefore, the meaning of the word akhyAr, through the mention of these three Prophets, is understood as a complementary attribute to those who excel in goodness .
Meanwhile.
QS.
Ad .
: 48, in one verse, is directly connected to the attribute of patience of Prophet IsmaAoil.
Ilyas, and Dzulkifli.
They are all chosen for prophethood and are special among His creatures .
QS.
FAir .
: 32, which is connected to the previous verse, discusses the second pillar of faith regarding the message and prophethood in the wa alladh awuaynA ilayk, after the first pillar of faith regarding the existence of Allah.
Thus, the meaning of al-khayrAt is one of the criteria for the inheritors of the ummah from the prophethood of Prophet Muhammad, characterised by noble qualities in all matters .
Meanwhile.
QS.
Ali ImrAn .
: 114, which is connected to the previous verse, relates to the continuation of the characteristics of the People of the Book .
After the People of the Book are mentioned for their wickedness, among the People of the Book there are also those who believe.
Therefore, the interpretation of the wa yusAriAon f al-khayrAt is that they do good voluntarily, not out of greed .
The chronology of the descent of the word khayr as an ifah mushabbahah with the plural of term khayrAt can be concluded to have the theme of a prophetic figure, the nature of a person's good deeds, and the blessings of paradise.
For example, in QS.
al-Tawbah .
: 88, the discussion of the meaning of al-khayrAt is a praise and commendation of the attitude of those who sincerely respond to the call of Prophet Muhammad as a blessing leading to happiness in this world and the hereafter everything .
The Meaning of Khayr: Analysis al-Sha'rAw's Perspective The next stage of the analysis of tafsr al-mawsAo after conducting a study of the author's interests in the theme of the meaning of khayr by analyzing the etymological and terminological aspects, then collecting verses based on the underlying context, in this discussion we will analyze the interpretation of the meaning of khayr from the perspective of al-ShA'rAw.
Al-ShaAorAw is a mufassir contemporary exegete from Egypt known for his awt method of exegesis .
ectures that are subsequently written dow.
and his focus on prioritising creed and its relevance to the reality of Muslims.
Al-ShaAorAw said.
AufahAdhA uiad Aoumr al-Aoilm wa ualah jihAd al-ijtihAd sharaf fh ann Aoishtu kitab allAh, wa taAmantu listiqbAl fays allAh .
his is the result of my lifelong knowledge and the fruit of my QiST: Journal of Quran and Tafseer Studies.
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Barda Royyan Hanafi ijtihad efforts.
my pride is that I have lived with the QurAoan, and I am ready to receive His bount.
Ay Tafsr al-ShaAorAw is the name of a metaphor.
Al-ShaAorAw himself believed that his work was not a literal interpretation, but rather his personal thoughts and reflections on the holy Qur'an.
Tafsr al-Sha'raw is not a Qur'anic exegesis, but rather a divine gift that comes to the heart of a believer in one verse or several verses .
The explanation of the meaning of khayr according to al-Sha'rAw is examined in detail in QS.
al-Naul .
: 30.
QS.
alAnbiyA' .
: 73.
QS.
al-AnbiyA' .
: 90.
QS.
al-Dukhan .
: 37.
QS.
al-Bayyinah .
: 7, and QS.
al-AoAdiyat .
: 8.
Verse QS.
16: 30
Table 1.
Interpretation of the Meaning of Khayr Tafsir Meaning Encouraging people to express themselves with 1.
Goodness loved by the soul .
hayr interpersonal awareness of the nature of tastabuh al-naf.
goodness, which cannot be understood in a 2.
Remain good in the world .
aeill single essence, either in this world or the khayrA f al-dunyA) Goodness in the hereafter .
atarattab Aoalayh f al-Akhira.
Connected to goodness in the hereafter .
awl bikhayr al-Akhira.
QS.
21: 73
Allah opened the door of goodness for Prophet Ibrahim.
Ishaq, and Ya'qub, because they were fortunate to be ready to do good deeds Prayer and almsgiving as the essence of goodness .
l-kahyrA.
QS.
21: 90
Refutation of the assumption that Prophet Zakariya and his fertile wife were often stingy Allah wants to compare them to previous nations with similar characteristics Goodness in its essence has logical Denying the Children of Israel and the Tubba people, as emphasised in the verse innahum kAn mujrimn Acceptance of faith and righteous deeds QS.
44: 37
QS.
98: 7
QS.
100: 8
The blessing of being entrusted with faith and performing righteous deeds from Allah The representation of money, power, and worldly pleasures towards the love of goodness is human nature, except when stinginess and disbelief are transformed into gratitude.
Loved himself deeply .
hadd al-uubb Therefore loved goodness .
an thamma yuuibb al-khay.
Based on the Table 1.
First, the meaning of khayr in QS.
al-Naul .
: 30.
Al-Sha'rAw's explanation of the meaning of khayr, which functions relationally within the phrase wa qla lilladhn ittaqaw mAdhA anzala rabbukum, implies encouraging humans to express themselves with interpersonal awareness of the nature of goodness, which cannot be understood as a single essence, whether in this world or the hereafter .
Additionally, al-Sha'rAwAos explanation of the meaning of khayr in a paradigmatic sense refers to goodness that is pleasing to the soul .
hayr tastabuh al-naf.
, remains goodness in this world .
aeill khayrA f al-dunyA), brings goodness in the hereafter .
atarattab Aoalayh f al-Akhira.
, and is connected to goodness in the hereafter .
awl bikhayr al-Akhira.
The paradigmatic meaning of khayrA is mercy and blessing for those who follow it, namely those who believe in Him and His Messenger .
This is explanation involves a dialectical reading of those who guard themselves against QiST: Journal of Quran and Tafseer Studies.
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Does al-ShaAorAwAos ExegesisA polytheism, namely the believers .
Al-Sha'rAwAos interpretation links the position of wa qla lilladhn ittaqaw mAdhA anzala rabbukum, which is connected to the meaning of kahyr, as a philosophical concept.
This philosophical concept leads to self-reflection on goodness, how to achieve it, and its logical Therefore, al-ShaAorawi emphasises the aspect of spiritual goodness that has the same consequences in this world and the hereafter.
Second, the meaning of al-khayrAt in QS.
al-AnbiyAAo .
: 73.
Al-Sha'rAwAos explanation of the meaning of al-khayrAt, which works relationally in one phrase with wa awuaynA ilayhim, means that Allah opened the door of goodness for Prophet Ibrahim.
Ishaq, and YaAoqub.
These individuals are among the fortunate who are prepared to perform acts of goodness .
Additionally, al-Sha'rAwAos explanation of the meaning of al-khayrAt in a paradigmatic sense refers to the acts of worship of prayer .
qAm al-alA.
and zakat .
AAo al-zakA.
as the essence of The act of zakat is a sacrifice of wealth as the result of labour, which is a part of time.
Therefore, the act of prayer is a sacrifice of time itself.
Similarly, the meaning of al-khayrAt in QS.
al-AnbiyAAo .
: 90.
AlSha'rAwAos explanation of the meaning of al-khayrAt, which operates relationally within the phrase innahum kAn yusAriAon, serves as a rebuttal to the notion that Prophet Zakariyya and his fertile wife were often stingy .
With al-Sha'rAwAos explanation of the meaning of al-khayrAt in a paradigmatic way, it is intended that goodness has logical consequences.
This means that if hatred is released and others around are viewed as a united brotherhood, then they will show compassion to anyone and be quick to do good .
Thus, goodness is always connected to consequences that lead to benefit.
Third, the meaning of khayr in QS.
al-DukhAn .
: 37.
Al-Sha'rAwAos explanation of the meaning of khayr, which functions relationally within a phrase with hum (Bani Israe.
and qawm tubba' .
righteous person whose people do not obey hi.
, means that Allah the Almighty wishes to compare them to previous nations with similar characteristics .
There is no better comparison between the Bani Israel and the Tubba.
The interpretation innahum kAn mujrimn, the meaning of mujramAo is to commit heinous crimes .
War is only permitted for Prophet Muhammad, as he is the trustworthy leader of humanity.
The fact that there is no Messenger after Prophet Muhammad is evidence of the goodness for his people .
Allah threatened the disbelievers of Makkah with a tragic fate, similar to the fate of the people of FirAoaun and Tubba.
The Hadith about the Tubba people is lAtasubb tubbaAoA fainnahu qad kAna qad aslama.
This indicates that the person referred to is Abu Kurab, who gave the kiswah cloth to cover the Ka'bah after previously wanting to attack it.
After that, he attacked Madinah and sought to destroy it, but departed from Madinah after being informed that Madinah was the land where a Prophet named Ahmad would migrate .
They denied the QiST: Journal of Quran and Tafseer Studies.
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Barda Royyan Hanafi existence of resurrection, whereas the creation of the universe itself bears witness to the evidence of His power (QS.
al-DukhAn .
: .
Al-Sha'rAwAos position on the meaning of khayr is more paradigmatically understood as a metaphor.
the contrary, the context of the discussion of the meaning of khayr actually negates the Bani Israel and the Tubba people.
This negation of the Bani Israel and the Tubba people is emphasised through the interpretation of the phrase innahum kAn mujrimn, as interpreted by al-Sha'rAw as people who have exceeded the limits in committing sins.
Fourth, the meaning of khayr in QS.
al-Bayyinah .
: 7.
Al-Sha'rawi's explanation of the meaning of khayr, which works relationally in one phrase with al-bariyyah, means the mandate of the believers (Ama.
and doing righteous deeds ('amil al-AliuA.
The meaning of Aman wa Aoamil al-AliuAt is not merely words uttered from the lips, nor is righteous deeds limited to merely fulfilling Allah's commands.
Faith and righteous deeds must be understood as efforts to uphold Allah's sharia .
Those with these qualities are the best among their peers, deserving of great reward in the form of eternal paradise with its various The meaning of ulAika hum khayr al-bariyyah is reinforced by the reading that uses hamzah, indicating that humans are more noble than angels .
In fact, the interpretation of the meaning of al-bariyyah refers to Prophet Adam, because the word is derived from the word barr, which means clay .
Who tends to reveal linguistic analysis, al-Sha'rAwAos position on the meaning of khayr is paradigmatically understood as a form of acceptance of faith and righteous deeds, not denial.
These two attitudes articulate humanity in becoming the best person in the sight of Allah.
Fifth, the meaning of al-khayr in QS.
al-AoAdiyAt .
: 8.
Al-Sha'rAwAos explanation of the meaning of al-khayr, which works relationally in one phrase with wa innahu liuubb, means that the representation of money, power, and worldly pleasures towards the love of goodness is a natural human trait.
This inherent human nature is excepted when it transforms stinginess and disbelief into acknowledgment of Allah's blessings .
Additionally, al-Sha'rAwAos explanation of the meaning of al-khayr in a paradigmatic sense refers to a person who loves themselves intensely .
hadd al-uubb linafsi.
and therefore loves goodness .
an thamma yuuibb al-khay.
Thus, the meaning of khayr points to wealth for the sake of benefit.
The paradigmatic meaning of al-khayr is wealth based on QS.
al-Baqarah .
: 180, which tends to make humans greatly love wealth and be very stingy because of their love for wealth .
Al-Sha'rAwAos position on the paradigmatic meaning of al-khayr does not explicitly mention wealth.
However, al-Sha'rAw tends to focus on the consequences underlying human nature and its relationship to the love of wealth.
Al-Sha'rAw believes that human nature cannot be separated QiST: Journal of Quran and Tafseer Studies.
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This is not a general rule, meaning there are exceptions for those who are truly faithful and perform righteous deeds.
The explanation of the interpretation of the meaning of khayr using alShaAorAwAos perspective above, it can be classified into three main themes based on the object of study of QS.
an-Naul .
: 30.
QS.
al-AnbiyA' .
: 73.
QS.
al-AnbiyA' .
: 90.
QS.
al-Dukhan .
: 37.
QS.
al-Bayyinah .
: 7, and QS.
al-AoAdiyat .
First, the theme of the essence of servitude as self-purity towards Allah.
This first theme is related to AoibAdah, which is discussed based on the interpretation of QS.
al-Naul .
: 30 and QS.
al-AnbiyA' .
: 73.
Second, the theme of purity of faith and personal reflection on the challenges of societal expression.
Implicitly, humans base the aspect of Aoaqdah as an ontological value of life that has an interpretive element in QS.
al-Dukhan .
: 37 and QS.
al-Bayyinah .
: 7.
Third, the theme of moral internalization as a construct of implementing relationships between individuals.
This underlies the interpretation of QS.
al-AnbiyA' .
: 90 and QS.
al-AoAdiyat .
: 8 in relation to akhlAq.
Contextual Meaning: A Study of al-Sha'rAw's Perspective AoIbAdah The contextual meaning of khayr first refers to AoibAdah.
AoIbAdah is the greatest manifestation of humility, as it is the ultimate submission of a servant to Allah.
This includes all deeds that are pleasing to Allah, both visible and hidden.
addition to rituals such as prayer, fasting, etc, worship also encompasses all aspects of life, such as ethical behaviour, sincere intentions, and so on.
Therefore, the interpretation and meaning of khayr in al-ShaAorAwAos perspective as the contextuality of AoibAdah indicates the presence of an element of servitude that is certainly related to submission and obedience to Allah.
Al-ShaAorAwAos interpretation of the meaning of khayr in QS.
al-Naul .
: 30 is a model of servitude through social actions.
This is because the contextual discussion underlying QS.
al-Naul .
: 30 is about believers who guard themselves against polytheism and its implications for social actions connected to ethical behaviour in nurturing spiritual health.
Additionally, the model of servitude through rituals is found in al-ShAAorawAos interpretation of the meaning of al-khayrAt in QS.
al-AnbiyAAo .
: 73.
This is exemplified by Prophet Ibrahim.
Ishaq, and YaAoqub, who were granted blessings for their acts of goodness.
According to al-ShaAorAw, this goodness is the essence of the acts of worship of prayer and zakat.
Today, the world is dominated by secularism, which essentially considers religion not as a set of transcendent doctrines, but rather as a commitment to values that are independent of believers, and even applicable to all of humanity.
Doctrines only exist in the form of metaphors, which are appropriate for QiST: Journal of Quran and Tafseer Studies.
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In this case, the principle of secularism is very problematic with its position of human servitude that lacks its essence.
Al-Sha'rAw's argument is that religion is correlational to human servitude as a need for goodness.
This is because there is a conceptual placement of Allah that transcends the boundaries of the universe, physical experience, and human understanding in the Islamic Thus, transcendent doctrine is an important essence of religion to obtain goodness through ritual servitude to Allah.
Furthermore, secular humanism is a product of thinking about humans who are capable of behaving ethically and morally without religion.
The implication is that humans do not need religion and consider God to be dead .
s in Nietzsche's vie.
, which of course makes all systems outside the persona relative.
The problem is that secularism's discrimination against spiritual values seems to place complete faith in humans .
This is because human kindness itself is an integral part of spiritual values.
In fact, based on al-Sha'rAw's perspective, there is kindness that correlates with a form of servitude through social action.
Thus, emptying spiritual values and considering humans to be the essence of existential life issues is irrelevant.
This is because, implicitly, in terms of good behavior, humans cannot confront the framework of spirituality as a personal act.
From the current issue of secularism, it appears that contextualizing the interpretation of the meaning of khayr from al-Sha'rAw's perspective is related to the essence of devotion as purification of oneself to Allah (QS.
al-Naul .
: 30 and QS.
al-AnbiyA' .
: 73.
In conclusion, there are two contextual meanings of khayr from al-Sha'rAw's perspective.
First, goodness obtained through a model of servitude based on ritual cannot be separated from transcendent doctrine.
Second, goodness obtained through a model of servitude based on social action correlates with spiritual values.
These two contextual reviews of the concept underlie his criticism of the separation of religious truth from scientific truth.
AoAqdah The second contextual meaning refers to Aoaqdah.
AoAqdah is something that requires the heart to focus on God, which brings peace and purity to the heart, free from doubt.
AoAqdah is closely linked to belief, which means wholehearted trust in the pillars of mAn.
AoAqdah is closely related to monotheism, as they share the same essence, the affirmation of AllahAos oneness, and the core of mAn.
The interpretation and meaning of khayr in al-ShaAorAwAos perspective as the contextuality of Aoaqdah indicates the presence of an element of belief in AllahAos oneness and its implications for the tranquility of the heart.
Al-ShaAorAwAos interpretation of the meaning of khayr in QS.
al-DukhAn .
37 is a model of belief in the oneness of Allah through the Prophet Muhammad as His messenger.
This is because QS.
al-DukhAn .
: 37 discusses the context of QiST: Journal of Quran and Tafseer Studies.
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For example, the Tubba people, despite believing they had done good deeds through their piety, did not acknowledge Prophet Muhammad as His messenger.
The meaning of khayr in QS.
al-Bayyinah .
: 7, as interpreted by al-ShaAorAw, points more towards the belief in the oneness of Allah, which leads to inner peace.
This is exemplified by those who believe and perform righteous deeds with sincerity.
Atheism is a contemporary ideological problem that fundamentally leads to the denial of God's existence.
Nietzsche's concept of the death of God refers to humans who cannot be blamed for their suffering.
By rejecting the idea of an irreplaceable need for God, it automatically eliminates the desire for secular equivalents, such as lost faith or shadows of God .
This statement is entirely problematic, as it assumes that loss of faith is caused by a belief in God.
AlSha'rAw argues that goodness arising from a belief in God brings peace of mind.
Thus, as al-QarasAw argues, ideologies that oppose the existence of God are dominated by lust and basic instincts .
This means that complete trust in humans and oneself in atheistic ideology completely ignores integrative epistemological particles.
The implication is that the physical aspect is more dominant than the metaphysical, with tendencies of interest becoming the sole focus, so that ultimately good behavior is based solely on lust.
Dawkins, with his new atheism thinking, considers the hypothesis of God over the reality that humans inhabit, with the involvement of supernatural agents in designing the universe, to be a violation of its own laws .
Therefore, religion and God must be eliminated as neither sufficiently explains reality, upholds morality, nor supports crime in society .
This construct is highly relevant to the Israel and the Tubba who denied the existence of Allah through their disbelief in His messengers, yet felt they had done good.
This ideological dimension becomes a serious problem, because good behavior is essentially theologically involved.
The impact of behaving well by emptying oneself of God's existence is that it leads to fanaticism, an inability to listen to the advice of others, and the potential for social isolation in a religious society.
The dimension of 'aqdah as contextual to the meaning of khayr from alSha'rAw's perspective is good behavior based on the interpretation of QS.
alBayyinah .
: 7, which is oriented towards peace of mind, and goodness based on the interpretation of QS.
al-DukhAn .
: 37, which is theological towards objective truth as well as social acceptance.
These two contextual meanings underlie a reflective attitude towards belief in the existence of Allah.
Thus, atheism is an ideology that can be analyzed contextually in terms of its significance in order to unravel objective epistemological deviations.
QiST: Journal of Quran and Tafseer Studies.
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Barda Royyan Hanafi AkhlAq The third contextual meaning refers to akhlAq.
AkhlAq are better understood as an inner description of humans that have the potential for good or bad This shows that morals are related to the human heart, which is then reflected in behaviour and becomes a habit.
The condition of the soul is the essence of morality.
This means that when the state of the soul leans toward good behaviour, it gives rise to good morality, and vice versa.
Therefore, al-Sha'rAw's interpretation and meaning of khayr in the context of akhlAq indicates the presence of elements of the inner nature of human beings and conceptualisation from the perspective of the condition of the human soul.
Al-ShaAorAwAos interpretation of the meaning of al-khayrAt in QS.
al-AnbiyAAo .
: 90 is a conceptualisation model of the condition of the human soul.
This is because the context underlying QS.
al-AnbiyAAo .
: 90 is a refutation of the claim against Prophet Zakariyya and his wife's fertility, which often fell into stinginess.
The spiritual condition of Prophet Zakariyya and his wife, characterised by their good deeds, demonstrates that virtuous character is always a focus of Allah's Additionally, the model of inner imagery is found in al-ShaAorAwAos interpretation of the meaning of al-khayr in QS.
al-AoAdiyAt .
: 8.
This is exemplified by his consistency in preserving wealth for the greater good.
Currently, materialism dominates metaphysical rejection based on its ontological status, and all phenomena that lead to its postulates are explained in a material context .
With binding moral laws not existing, materialism finds no transcendent authority over humans .
hich can distinguish between good intentions and the desire for profi.
This problem underlies the principle of expressive freedom, the implications of which are tendentious towards personal Thus, all expressed behavior is an egoistic framework .
Goodness in al-Sha'rAw's argument is based on the principle of revelation.
This means that there are collectively agreed values and standards in behavior, including everything related to goodness.
Prophet Zakariyya and his wife possessed the trait of uasanah (Q.
alAnbiyAAo .
: .
, as did believers who had irAdah for wealth and whose goal was to do good (Q.
al-AoAdiyAt .
: .
These two behaviors of goodness are a transcendent authority over humans.
For example, human desire for wealth, if dominated by materialism, leads to excessive wasteful behavior that squanders wealth and is considered a good thing.
Thus, both good and bad behavior are, as a whole, moralities that have value and standards.
In conclusion, the current issue of materialism with its fundamental thinking is very problematic.
This is because it is so strategic towards everything material that is free.
Thus, the meaning of khayr in al-Sha'rAwi's perspective is contextually, in the dimension of akhlAq, good behavior as a manifestation of values and standards based on the principles of revelation.
This contextuality QiST: Journal of Quran and Tafseer Studies.
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Thus, the implication is that all good behavior has a broad influence, rather than claiming objective truth, which is considered humiliating and deviant.
Conclusion The findings of this study indicate that the application of the tafsr almawsAo method to the meaning of khayr in the Qur'an has conceptual In the step of understanding the meaning of khayr as the topic of research, the word khayr is definitively defined as the benefit and usefulness desired by all people.
From the first step, it is further examined through the Qur'an that the manifestation of the meaning of khayr is very dimensional, containing the significance of ism, ism tafsl, and ifah mushabbahah.
Until the next stage of analysis, the interpretation of the meaning of khayr in the Qur'an specifically based on al-Sha'rAw's perspective shows that goodness is human behavior that includes AoibAdah.
Aoaqdah, and akhlAq.
Al-Sha'rAw's perspective on the meaning of khayr with contextual meaning that leads to AoibAdah is seen in QS.
al-Naul .
: 30 and QS.
al-AnbiyA' .
: 73.
The theme of AoibAdah is a model of servitude through social actions and The meaning of khayr in al-ShaAorAwAos perspective also discusses the contextual meaning that leads to Aoaqdah.
This theme of Aoaqdah is evident in QS.
al-DukhAn .
: 37 and QS.
al-Bayyinah .
: 7.
The interpretation of the meaning of khayr from these two surahs tends to be understood as an element of belief in the oneness of Allah and its implications for peace of mind.
Finally, al-ShaAorAwAos interpretation of the meaning of khayr also contains contextuality that leads to akhlAq.
With QS.
al-AnbiyAAo .
: 90 and QS.
al-AoAdiyAt .
: 8, the discussion of the theme of akhlAq shows an inner picture and conceptualisation of the condition of the human soul.
The limitation of this study is that it only analyzes six verses and focuses on the theoretical framework of Tafsr al-Sha'rAw on the interpretation of the meaning of khayr in the Qur'an.
The implication is, of course, that it is not comprehensive in applying the tafsr al-mawsAo method to the meaning of khayr in the Qur'an.
The recommendation for further research is to analyze the meaning of khayr in the Qur'an in its entirety, and to use more than one theoretical framework of Qur'anic interpretation, so that a more comprehensive contextual analysis can be seen.
With this comprehensive framework of the meaning of khayr in the Qur'an, the tafsr al-mawsAo method can dominate in the application of every theme that contains the meaning of khayr in the Qur'an QiST: Journal of Quran and Tafseer Studies.
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Muhammad Zulfikar Nur Falah.
Rafiandra Lathif.
Barda Royyan Hanafi Author Contributions Muhammad Zulfikar Nur Falah: Conceptualization.
Methodology.
Writing.
Supervision.
Project administration.
Rafiandra Lathif and Barda Royyan Hanafi: Writing Ae review & editing.
Investigation.
Acknowledgement The author sincerely thanks the journalAos editor and anonymous reviewers for their valuable feedback on the article Does al-ShaAorAwAos Exegesis Portray Khayr in the QurAoan as Moral Virtue or as a Dynamic Theology of DivineHuman Reciprocity? Their insightful comments, critical observations, and constructive suggestions greatly helped refine the arguments, strengthen the methodology, and improve the overall academic quality of this work.
The author also deeply appreciates their professionalism, intellectual contribution, and scholarly guidance during the editorial and peer-review process, which significantly enhanced the clarity and depth of the final version.
So that this article can be perfect, even though there will be some objections that need to be accounted for.
Conflict of Interest The authors declare no conflicts of interest.
Funding This research did not receive any financial support.
Bibliography