Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir Vol.
5 No.
August 2025, pp.
ISSN: 3062-6919 E-ISSN: 2807-6346.
DOI: 10.
57163/almuhafidz.
Journal Homepage: https://jurnal.
stiq-almultazam.
id/index.
php/muhafidz/index Semantic and Science QurAoanic Studies: Relationship Genetic Inheritance and Parental Education Model for Children in Qissah Ibrahim Sabiq Noor,1* Abdul Qudus Al Faruq,1 Moh.
Yardho,1 Chumaira Chatun,2 Hilmi Faiz Al Azzam3 1Universitas Islam Negeri Sunan Ampel Surabaya.
Indonesia.
2Unversitas Darussalam Gontor Ponorogo.
Indonesia.
3Universtas Al-Azhar.
Mesir
Article Info
ABSTRACT
Article history:
This article investigates the concept of genetic inheritance and parental education in the QurAoan by focusing on the story of Prophet Ibrahim, his two wives (Hajar and Sara.
, and their sons.
Ismail and Ishaq.
Using a semantic approach, it analyzes the terms ghulam, halim, and alim as found in Surah As-Saffat .
and Adh-Dhariyat .
, applying two linguistic theoriesAiderivation .
and correlation .
in combination with a scientific The aim is to explore how these QurAoanic expressions contribute to understanding the interplay between inherited traits and educational influence in shaping character.
Modern genetics emphasizes the biological transmission of traits, while developmental psychology highlights the importance of environment and parenting.
The QurAoan appears to acknowledge both, suggesting that children's characteristics are shaped not only through lineage but also through nurturing.
This is illustrated in the distinct personalities of the sons of Hajar and Sarah, which are examined through linguistic and contextual analysis.
Findings reveal that ghulam refers to a child nearing adulthood, alim denotes deep and inherent knowledge, and halim describes patience and emotional restraint.
These attributes reflect both inherited and cultivated virtues present in the characters of Ibrahim's sons.
While the article does not establish a definitive "ideal parenting model", it identifies key elements, such as inherited moral dispositions and consistent educational guidance.
That contributes to effective parental influence.
Ultimately, this research affirms the value of Qur'anic semantics as a lens for understanding the integration of nature and nurture in the moral development of children.
Received Dec 26, 2024 Revised Jun 17, 2025 Accepted Jun 17, 2025 Published Aug 26, 2025 Keywords:
AoAlim Genetic Development Ghulam Halim Semantic Science Study How to Cite Noor.
Sabiq.
Abdul Qudus Al Faruq.
Moh.
Yardho.
Chumaira Chatun.
Hilmi Faiz Al Azzam.
AuSemantic and Science QurAoanic Studies: Relationship Genetic Inheritance Parental Education Model for Children in Qissah IbrahimAy.
Muhafidz: Jurnal Ilmu Al-QurAoan Dan Tafsir, 5.
, 217-233.
https://10.
57163/almuhafidz.
This is an open access article under the CC BY license.
Corresponding Author:
Sabiq Noor Universitas Islam Negeri Sunan Ampel Surabaya,Jalan Ahmad Yani 117.
Jemur Wonosari.
Kecamatan Wonocolo.
Kota Surabaya.
Jawa Timur, 60237.
Indonesia.
Email: sabiqnoor749@gmail.
Copyright .
2025 Sabiq Noor.
Abdul Qudus Al Faruq.
Moh.
Yardho.
Chumaira Chatun.
Faiz Al Azzam Vol.
4 No.
February 2024, pp.
ISSN: 3062-6919 E-ISSN: 2807-6346
Author 1.
Author 2, etc.
Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
ISSN: 3062-6919
E-ISSN: 2807-6346
INTRODUCTION
Genetics suggests that inherited traits from parents significantly influence physical and psychological characteristics in children.
Both in healing, disease prevention, extension of human life span to the passing on of parental traits to children.
1 In the practice of genetics, it has been revealed that genetic inheritance from reproduction has a major influence on subsequent generations.
2 According to developmental psychology, when children begin to learn about the outside world, parents have an important role in providing education to their children, because parents are most influential in a child's 3 as these two contemporary disciplines have a scientific relationship and are often the main references for society.
The Qur'an presents two distinct verses regarding Prophet Ibrahim: Surah As-Saffat .
with the phrase Ghulam Halim, and Surah Adz-Dzariyat .
with Ghulam Aoalim.
The word Halim comes from an Arabic root meaning goodness and patience.
4 Then it used to describe a person with a patient soul and good qualities.
5 The second word Aoalim is an Arabic word that includes many meanings that indicate depth of knowledge and comprehensive understanding.
6 Besides the intelligent and patient nature of the Prophet Ibrahim in the Qur'an at Qissah Ibrahim, he had two wives.
Sarah and Hajar.
7 It is presumed that the two wives of Ibrahim.
Hajar and Sarah, demonstrated different forms of emotional and intellectual characteristics that may have influenced their childrenAos 8 This case is interesting to research because the Qur'an preceded the existence of scientific theories that explain the genetic inheritance of parents to children.
The purpose of this study is to reveal the relationship between the concept of genetic inheritance from parents to children and the educational model that has an impact on children through Qissah Ibrahim.
The structure of this research writing begins with examining in detail the selected verses using a semantic science approach .
, then a scientific approach.
First, to discuss problems related to language, researchers use two linguistic theories, namely derivation .
and correlative .
, then researchers examine with a scientific approach related to the verses collected, after that researchers analyze and finally researchers will make conclusions from this research.
1 Robert Taylor.
Genetics.
The Lucent Library of Science and Technology (San Diego: Lucent Books.
Thomson/Gale, 2.
, 11Ae12.
2 W.
Roberts.
Biological Inheritance: An Introductory Genetics Text (Sussex.
England: Book Guild, 1.
, 23.
3 James S.
Coleman and James S.
Coleman.
Parents.
Their Children, and Schools (Boulder: Routledge, 2.
, 8 & 34.
4 Hasan Izzuddin Al-Jamal.
Mujam Watafsir Lughawi Likalimati Al-Quran, vol.
1, (Al-Qahirah: AlHaiah Al-Misriyyah Al-AoAmmah Li-l-Kitab, 2.
, 593.
5 Jalalu Al-Din Muhamad Ibn Ahmad Al-Mahali and Jalalu Al-Din AoAbdu Ar-Rahman Ibn Abi Bakr AsSuyuti.
Tafsir Al-Jalalayn, vol.
1, .
l-Qahirah: Dar Al-Hadits, n.
), 593.
6 Abu Al-FidaAo IsmaAoil Ibn Katsir.
Tafsir Al-QurAoan Al-AoAdzim, vol.
7, (Bairut: Dar al-Kutub al-AoIlmiyah, 1.
, 293.
7 Muhammad Al-Tahir Ibn Asyur.
At-Tahrir Wa At-Tanwir: Tahriru Al-MaAona As-Syadid Wa Tanwiru Al-AoAql Al-Jadid MIn Tafsiri Al-Kitab Al-Majid, vol.
13, (Tunis: Ad-Dar At-Tunisiyyah Linnasyr, 1.
, 244.
8 Muhammad Sayyid Thantawi.
Tafsir Al-Wasith Lil QurAoan Al-Karim, vol.
7, (Al-Qahirah: Dar Nahdhoh Mishr LithabaAoah Wannasyr WattauziAo, 1.
, 568.
Semantic and Science QurAoanic Studies: RelationshipA
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LITERATURE REVIEW
First, a review of Kurniawan .
concluded that maternal factors dominate in the inheritance of moral traits, focusing on the word halim without analyzing the full semantic structure including ghulam.
In his thesis, he focused on discussing the genetic inheritance of Prophet Ibrahim's wife to her children.
In his statement, the inheritance of traits was only passed down and determined by the mother.
9 A gap identified by the researcher is the lack of analysis on the term ghulam, which is essential for understanding the developmental stage of the children described Aoalim and halim without discussing the word ghulam so that the discussion only revolved around genetic inheritance.
Second, previous literature results show that there is an emotional quotient for educational values in the Holy Quran in Surah As-Saffat verses 100 to 108 in Qissah Ibrahim with Ismail.
Thesis states the Islamic educational values as a guide in the Islamic education system for this case.
Researchers state an argument about this research there is novelty, namely the researcher aims to discuss more deeply than previous studies and correct that not only genetic factors but also the environment and parental education of children are very necessary to maintain the consistency of that trait.
With the addition of researchers, they will use correlative theory .
and search for any relationship between genetic inheritance and parental education model for children in Qissah Ibrahim.
The research uses a semantic and scientific approach with qualitative methods and primary references or data sources obtained from books or scientific journals from libraries or the internet .
ibrary researc.
and to analyze the problems using descriptive and analytical methods.
METHODS
This research uses qualitative methods and primary references or data sources obtained from books or scientific journals from libraries or the internet.
11 This study employed library research by analyzing primary sources such as classical tafsir, linguistic works, and contemporary scientific journals relevant to the subject matter raised for tafsir studies called Library Research.
12 To analyze the problems, this research uses descriptive and analytical methods.
13 This research combines a semantic approach and a scientific approach to interpret selected Qur'anic verses.
First, the approach includes linguistic or contextual analysis of Qur'anic verses called semantics.
14 As this semantic approach has many theories in it, and researchers only use 2 specific linguistic theories for the study of the Qur'an, the first isytiqaq .
, and the second munasabah .
The first linguistic theory used in semantics for research is derivation.
In terms of linguistics, derivation is the process of chopping off or picking up aspects of something.
9 Adi Kurniawan.
AuMafhumu Gulam Alim Wagulam Halim Liwarastati Sifati Al-Um Lil-ibn Fi Qisati Ibrahim (Al-Dirasah Al-Dalaliyah Walilmiah Fi Al-Quran Al-Kari.
Ay (Ponorogo.
Universitas Darussalam Gontor, 2.
, 1Ae92.
10 Desrianti Agirija.
AuNilai-Nilai Pendidikan Emotional Quotient (EQ) Pada Kisah Nabi Ibrahim Dalam Al-QurAoanAy (Riau.
UINSUSKA, 2.
, 1Ae111.
11 Sugiyono.
Cara Mudah Menyusun Skripsi.
Tesis, dan Disertasi (STD).
Cetakan ke-satu (Bandung:
Alfabeta, 2.
, 55.
12 Nashiruddin Baidan.
Metodologi Khusus Penelitian Tafsir (Yogyakarta: Pustaka Pelajar, 2.
, 13 Kaelan.
Metode Penelitian Agama Kualitatif Interdisipliner (Yogyakarta: Paradigma, 2.
, 134.
14 Ahmad Mukhtar Umar.
AoIlmu Ad-Dalalah .
l-Qahirah: AoAlimu Al-Kutub, 1.
, 6Ae7.
15 Muhammad Ibn-Mukarram Ibn-Manzur.
Lisan Al-Arab, ed.
Amir Ahmad Haidar.
Tabah 2 (Bairut: Dar al-kutub al-ilmiya, 2.
, 2300.
Vol.
5 No.
August 2025, pp.
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ISSN: 3062-6919
E-ISSN: 2807-6346
Picked up a word here and there in the dictionary.
16 This theory explores how words in Arabic derive meaning from their relationship to other words.
17 Focusing on the consistency of form and meaning, the Isytiqaq Shagir Theory, applied by the researcher, analyzes the arrangement of letters to derive various forms of words, such as tenses and nouns, from a root word.
The second linguistic theory is correlative analysis (Munasaba.
In technical terms, the science of munasabah refers to the study of the reasons behind the arrangement of the Qur'an.
It investigates the causes for the specific order of verses and surahs.
19 This theory is defined by a set of general principles and issues related to the reasons for the arrangement of the different parts of the Holy Qur'an in relation to each other.
The second approach is the theoretical science of the Qur'an, as a scientific study that originates from the definitions of the interpretations of the exegetes and their combination with contemporary scientific scholars.
21 Science of miracles is the Qur'an's presentation of facts that have been proven by recent experimental research, which at the time of the Prophet were not accessible to human beings through human means.
22 This research is part of an interdisciplinary study that is interrelated to produce a field of science that has a broad perspective.
23 As the purpose of this systematic method is to create quality research and systematized research, as well as the structure of the research to the objectives of the research.
RESULTS AND DISCUSSION
Analysis of QurAoanic Verses with Semantic Approach (AoIlm Dalala.
Derivation Theory First research with derivation theory is that the word ghulam comes from the root letters ghayn, lam and meem, which have a fundamental meaning indicating youthfulness and the stirring of desire.
From this root comes ghulam referring to a boy who is in the early stages of puberty, between childhood and full adolescence.
24 The plural forms are ghilmah and ghilman.
From the same root, we have the verb ightalama, meaning the male animal's strong desire to mate.
Additionally, ghaylam refers to a young girl, a young man, and also to a male turtle.
25 The word ghulam refers to a young boy whose mustache has just begun to appear, indicating the early stages of puberty.
Hasan Jabal describes this stage as a young man with thick hair and a clearly defined hair parting.
This linguistic meaning correlates with the age of early adolescence, a critical stage for personality formation and educational influence, supporting the relevance of parental guidance at 16 Muhammad Yasin isa Al-Fadani.
Balagatu Al-Musytaq Fi Ilmi Al-Isytiqaq .
l-Qahirah: Dar Misra Littibaah, n.
), 5.
17 Abi Bakr Muhammad.
Al-Isytiqaq (Bairut: Dar Al-Jail, 1.
, 26.
18 Abi Bakr Muhammad Ibn Al-Siri Al-Siraj.
Risalatu Al-Isytiqaq (Damaskus, 1.
, 17.
19 Khalid Bin Uthman Al-Sabt.
Qawaidu Al-Tafsir Jaman Wadirasatan (Al-Qahirah: Dar Ibnu Affan, 2.
, 743.
20 Muuammad Bin Umar Bin Salim Bazmul.
Ilmu Al-Munasabah Fii Al-Suwar Wa Al-Ayah Wayaliihi Marasyidu Al-Mathali Fii Tanasubi Al-Maqathi Walmathali (Makkah: Al-Maktabah Al-Makiyyah, 2.
, 27.
21 Zaglul Ragib Muhamad Najjar.
Madhal Ila Dirasah Al-Ijaz Al-ilmi Fi Al-Quran Al-Karim Wa AlSunnatu Al-Nabawiyyah Al-Muthahirah, 2nd ed.
(Bairut: Dar Al-MaAorifah, 2.
, 77Ae78.
22 Abdul Majid Al-Zandani.
Taasilu Al-Ijaz Al-Ilmi Fi Al-Quran Walsunnah (Bairut: Al-Maktabah Al-AoAshriyyah, 2.
, 24.
23 Scott Frickel.
Mathieu Albert, and Barbara Prainsack.
Investigating Interdisciplinary Collaboration: Theory and Practice Across Disciplines.
The American Campus (New Brunswick.
New Jersey:
Rutgers University Press, 2.
, 127Ae40.
24 Ahmad Mukhtar Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu (Riyadh:
Muassasatu Sutur Al-MaAorifah, 2.
, 340.
25 Abi Al-Husain Ahmad.
Mujam Al-Maqayis Fi Al-Lughah, vol.
4, (Bairut: Dar al-Fikr, 1.
, 387.
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this phase.
26 It is not far-fetched if the meaning follows the same pattern as the root word and follows the context of the intended verse.
In the Qur'an, three forms are mentioned that have a relation with ghulam as below:27 Table 1: Derivation of Word ghulam in QurAoan Derivate Table of ghulam Derivation Theory (Isytiqa.
Derivation Types Short Meaning noun referring to a male child, from birth First form until near puberty, indicating youth.
is the dual form of ghulam, referring to Second form two young boys, indicating youth.
the plural form of ghulam, referring to Third form young boys or servants, also indicating Research analysis concluded that word ghulam comes from the root letters ghayn, lam and meem, which indicate youthfulness and the awakening of desire.
It specifically refers to a boy in the early stages of puberty, and its plural forms, ghilmah and ghilman, also relate to young boys or servants.
The word's meaning aligns with its root, often referring to early adolescence or youth in various contexts.
In the Qur'an, ghulam appears in three forms .
: ghulam .
young bo.
, ghulamani .
wo young boy.
and ghilman .
lural of young boys or servant.
, all emphasizing youth and early development in the puberty stage.
Second research with derivation theory is the word Aoalim.
From a linguistic perspective .
, the word Aoalim raises several questions, particularly regarding its specific usage.
In the Qur'an.
Aoalim is derived from the root letters .
in, lam, mee.
, which have a fundamental meaning that signifies a distinct effect or knowledge that differentiates something from others.
28 The verb form Aoalima .
o kno.
follows the pattern of fahima .
o understan.
, with both verbs having a similar structure in Arabic as trilateral roots.
29 The Qur'an contains three different forms of the word that are relevant to this study as below:30 Table 2 Derivation of Word Aoalim in QurAoan Derivative Table of Aoalim Derivation Theory (Isytiqa.
Derivation Types Short Meaning knowledge or awareness, as opposed to First form Ilmun Second form Aoalimun one who possesses knowledge someone as being very knowledgeable or Third form Aoalim possessing extensive knowledge 26 Muhammad Hasan Hasan Jabal.
Al-Mujam Al-Isytiqaqi Al-Muashilu Al-Alfaz Al-Quran Al-Karim:
Muashilu Bibayani Al-Alaqah Baina Alfazi Al-Qurani Al-Karim Bi Aswatiha Wabaina Maaniha (Al-Qahirah:
Maktabatu Al-Adab, 2.
, 1597.
27 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 340.
28 Ahmad.
Mujam Al-Maqayis Fi Al-Lughah, vol.
3, 109.
29 Ibn-Manzur.
Lisan Al-Arab, 3083.
30 Al-Jamal.
Mujam Watafsir Lughawi Likalimati Al-Quran, vol.
3, 153Ae55.
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5 No.
August 2025, pp.
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Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
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E-ISSN: 2807-6346
The first form .
of the word Aoilmun, in its linguistic meaning, is the opposite of ignorance.
31 It signifies awareness or knowledge and can be extended to specific or technical meanings, where Aoilmun refers to the understanding of the essence of something and usually requires one direct object.
32 The word Aoilmun is a verbal noun, and its other meanings include certainty, awareness, permission, and evidence.
33 Although Aoilmun and maAorifah .
are often used interchangeably, a distinction can be made: maAorifah relates to knowledge of particulars and is often preceded by ignorance or stupidity, whereas Aoilmun concerns understanding relationships and may not necessarily be preceded by ignorance or stupidity.
The second form .
Aoalim, in its linguistic meaning, refers to a rational being or someone who possesses knowledge.
35 It is an active participle noun, and its plural is Aoalimuna, formed on the pattern of faAoil.
Another meaning of Aoalim is someone who has understanding or wisdom.
36 When a person is described as Aoalim, it refers to those knowledgeable in both corporeal and abstract sciences, known as scholars.
37 As mentioned in Surah Al-An'am, verse 73 the word Aoalim signifies someone who comprehends things in their true nature.
The third form .
Aoalim, in its linguistic meaning, denotes someone with extensive knowledge or deep understanding.
38 This word is a derivative adjective, on the pattern of faAoil, and signifies someone exceptionally knowledgeable.
39 Although Aoalim is also one of the names of Allah, in this context it refers to IshaqAos deep intellectual potential, not divine knowledge.
40 The term 'ilm is used rather than maAorifah because of the difference between the two: maAorifah is knowledge of particulars, often preceded by ignorance, while 'ilm concerns comprehensive understanding, which may not be preceded by ignorance.
Research analysis concluded that when Allah uses the term Aoalim for Ishaq in the Qur'an, it suggests that he was endowed with this attribute of deep knowledge from his birth, as mentioned in Surah Adh-Dhariyat, verse 28: Wabasaruhu Bighulamin Aoalim meaning "And they gave him good tidings of a learned (Aoali.
" The word Aoalim here means someone exceptional in knowledge, possibly inherent from birth until ghulam .
uberty stag.
Third research with derivation theory is word halim .
Discussion about the term halim raises several questions, particularly regarding its specific usage.
In the Qur'an, the word halim is derived from the root letters .
a, lam, mi.
, which have three fundamental meanings: first, to refrain from haste.
second, to perceive or understand and third, to see something in a dream.
42 The verb form is halima-yahlumu:
hilman, and in classical Arabic, this verb in its basic triliteral form haluma-yahlumu is 31 Ahmad.
Mujam Al-Maqayis Fi Al-Lughah, vol.
3, 110.
32 Al-Jamal.
Mujam Watafsir Lughawi Likalimati Al-Quran, vol.
3, 153.
33 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 323.
34 Jabal.
Al-Mujam Al-Isytiqaqi Al-Muashilu Al-Alfaz Al-Quran Al-Karim: Muashilu Bibayani AlAlaqah Baina Alfazi Al-Qurani Al-Karim Bi Aswatiha Wabaina Maaniha, 1514.
35 Al-Jamal.
Mujam Watafsir Lughawi Likalimati Al-Quran, vol.
3, 154.
36 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 323.
37 Jabal.
Al-Mujam Al-Isytiqaqi Al-Muashilu Al-Alfaz Al-Quran Al-Karim: Muashilu Bibayani AlAlaqah Baina Alfazi Al-Qurani Al-Karim Bi Aswatiha Wabaina Maaniha, 1516.
38 Al-Jamal.
Mujam Watafsir Lughawi Likalimati Al-Quran, vol.
3, 154.
39 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 323.
40 Jabal.
Al-Mujam Al-Isytiqaqi Al-Muashilu Al-Alfaz Al-Quran Al-Karim: Muashilu Bibayani AlAlaqah Baina Alfazi Al-Qurani Al-Karim Bi Aswatiha Wabaina Maaniha, 1514.
41 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 1034.
42 Ahmad.
Mujam Al-Maqayis Fi Al-Lughah, vol.
1, 93.
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similar to the verb sakana-yaskunu: sukunan.
43 which means to become calm or settled.
The Qur'an uses two different forms of the root that are relevant to this study as follows: 45 Derivation Theory (Isytiqa.
First form Second form Table 3 Derivation of Word halim in QurAoan Derivate Table of halim Derivation Types Short Meaning understanding or reaching the maturity of manhood someone who exhibits self-control and patience, particularly in moments of anger, derived from the word hilm which means forbearance The first form .
of the word hulum linguistically means the opposite of 46 It is a noun in the form fu'ul, which also signifies understanding and reaching the maturity of manhood.
47 It suggests reason and calmness, reflecting a kind of composure marked by thoughtful consideration before making a decision.
48 In Surah AnNur, verse 58, the word hulum is used to indicate maturity and understanding, as seen in the phrase: and those who have not yet reached puberty.
The second form .
, halim, linguistically means self-control in moments of When attributed to one of Allah's names, it means not hastening to punish.
50 It is an adjective in the faAoil form, meaning someone who is extremely patient and forbearing when facing harm.
When halim is applied to humans, it specifically refers to their characteristics, similar to calling someone who exhibits self-control and patience, particularly in moments of anger, or patient person.
This quality involves patience and self-restraint, with reason being measured by calmness, deliberation, and patience traits frequently highlighted in the Qur'an as attributes of Allah and some humans.
52 In Surah As-Saffat, verse 101, the word halim is used to describe a human, meaning someone who is very patient and tolerant of 53 Prophet Isma'il is portrayed in the Qur'an as having the attribute of halim.
Research analysis concluded that when Allah uses the term hulum in the Qur'an, it signifies maturity and understanding, reflecting calmness and thoughtful decisionmaking, as indicated in Surah An-Nur, verse 58.
On the other hand, halim means selfcontrol and patience, especially in moments of anger.
When used as one of Allah's names, it signifies His forbearance and restraint in punishing.
For humans, it refers to a person who demonstrates patience and tolerance in adversity.
In Surah As-Saffat, verse 101, 43 Muhammad MaAosum.
Al-Amtsilah Al-Tasyrifiyah Lilmadarisi Al-Salafiah Al-Syafiiyyah (Surabaya:
Maktabatu Al-Syaikh Salim Bin Said Nabhan, n.
), 3.
44 Ibn-Manzur.
Lisan Al-Arab, 979.
45 Al-Jamal.
Mujam Watafsir Lughawi Likalimati Al-Quran, vol.
1, 440Ae41.
46 Ahmad.
Mujam Al-Maqayis Fi Al-Lughah, vol.
1, 93.
47 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 151Ae52.
48 Jabal.
Al-Mujam Al-Isytiqaqi Al-Muashilu Al-Alfaz Al-Quran Al-Karim: Muashilu Bibayani AlAlaqah Baina Alfazi Al-Qurani Al-Karim Bi Aswatiha Wabaina Maaniha, 487.
49 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 881.
50 Al-Jamal.
Mujam Watafsir Lughawi Likalimati Al-Quran, vol.
1, 441.
51 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 152.
52 Jabal.
Al-Mujam Al-Isytiqaqi Al-Muashilu Al-Alfaz Al-Quran Al-Karim: Muashilu Bibayani AlAlaqah Baina Alfazi Al-Qurani Al-Karim Bi Aswatiha Wabaina Maaniha, 487.
53 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 152.
Vol.
5 No.
August 2025, pp.
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Prophet Isma'il is described as having the attribute of halim, highlighting his patience and self-control.
Correlative Analysis Theory (Munasaba.
Munasabah of Ad-Dzariyat verse 28 In the preceding context.
Allah says: AEEaO aIA a aA(Aa aC acaeNau uaEaeO aN eI CAAd-Dzariyat 51:.
The a eAE aaE aA A.
aEaeO aN eIAbefore the.
, while A.
aaEAWill no.
is an verb aA(Ca acaNAHe placed i.
is connected to interrogative particle used here to express either an offer or denial, followed by the verb aA( aeEaEaOIAyou ea.
54 This implies that Ibrahim offered food to his guests, who were actually angels, but they did not eat.
In response.
Ibrahim says.
AuWill you not eat?Ay indicating his surprise and concern.
The next phrase.
UA aIIe aN eI aO a a A(Aa eaOABut he felt from them a sense of fea.
, shows that when Ibrahim saw their refusal to eat, he sensed fear, suspecting that they might have evil 56 The word UA( aO afea.
is the direct object of AA a A( eaO aAfel.
This reflects a common human custom where one feels safe with someone who eats from their food.
Thus.
Ibrahim's reaction shows his anxiety due to their unexpected behavior.
The verse continues with AA n aOaacONa aEa sI aEaO sIA e aA CaEaO aE aAmeans angels reassure Ibrahim, telling him not to fear, and bring him the good news of a son who will be knowledgeable.
aEsI aEaO sIAa knowledgeable so.
refers to Ishaq, who would grow in 60 The term A( aEaO sIAknowledgeabl.
is metaphorically used to indicate the future The word development of his knowledge.
61 The news brings joy to Ibrahim, alleviating his fear.
a U A IaaNu a Aacs a acE ONN OCaEa A The following verse.
AOIA a e aA( aCe a EAAdh-Dhariyat a a e a aae a e a a U AO aCA 51:.
, describes Sarah.
Ibrahim's wife, who was listening from a corner of the house.
Upon hearing the news, she comes forward with a cry, striking her face, expressing her a U AA, highlighting her old age and astonishment and disbelief.
64 She exclaims AOIA aa U AO aCA infertility, questioning how she could bear a child.
65 It means Sarah in Surah Ad-Dzariyat verse 29 thinks logically about her age when she has never had a child in her life, any Research analysis concluded that the context of these verses illustrates a shift from fear to joy and disbelief.
Ibrahim initially experiences fear due to the unusual behavior of his guests, but finds joy upon receiving the news of a knowledgeable son.
Meanwhile, 54 Muhyiddin Ad-Darwiys.
IAorabu Al-QurAoan Wa Bayanuhu, vol.
9, (Damaskus: Dar Ibnu Katsir, 2.
, 313.
55 Muhammad Ali Taha Ad-Durrah.
Tafsiru Al-Qurani Al-Karim Wa Irabuhu Wabayanuhu (Damaskus: Dar Ibnu Katsir, 2.
, 252.
56 Ad-Darwiys.
IAorabu Al-QurAoan Wa Bayanuhu, vol.
9, 313.
57 Ad-Durrah.
Tafsiru Al-Qurani Al-Karim Wa Irabuhu Wabayanuhu, vol.
9, 252.
58 Ibrahim Bin Al-Siri Bin Sahal Abu Ishaq Al-Zujaj.
Maani Al-Quran Wa Irabuhu, vol.
5, (Bairut:
AoAlimu Al-Kutub, 1.
, 55.
59 Ad-Darwiys.
IAorabu Al-QurAoan Wa Bayanuhu, vol.
9, 313.
60 Ad-Durrah.
Tafsiru Al-Qurani Al-Karim Wa Irabuhu Wabayanuhu, vol.
9, 252.
61 Ad-Durrah.
Tafsiru Al-Qurani Al-Karim Wa Irabuhu Wabayanuhu, vol.
9, 252.
62 Al-Zujaj.
Maani Al-Quran Wa Irabuhu, vol.
5, 55.
63 Ad-Darwiys.
IAorabu Al-QurAoan Wa Bayanuhu, vol.
9, 313-14.
64 Ad-Durrah.
Tafsiru Al-Qurani Al-Karim Wa Irabuhu Wabayanuhu, vol.
9, 253.
65 Al-Zujaj.
Maani Al-Quran Wa Irabuhu, vol.
5, 55.
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E-ISSN: 2807-6346
Sarah's reaction reflects her shock and skepticism about the possibility of bearing a child at her age, adding emotional depth to the narrative Ad-Dzariyat verse 29 is thinking logically of Sarah.
Adding a correlative of the surah Al-AnAoam verse 74-81 Smart & Wise of Ibrahim when expressing his choice of God who provides benefits.
66 Ibrahim questioned his fatherAos and his peopleAos worship of idols and celestial bodies to expose their error and guide them toward the truth.
At night, he observed a star and said.
AuThis is my Lord,Ay to demonstrate the flaws in their belief.
When the star disappeared, he stated.
AuI do not like things that disappear,Ay emphasizing that true divinity cannot be temporary or created.
This logical reasoning by Ibrahim reflects a legacy of intelligence, potentially mirrored in his son Ishaq as described by the term ghulam alim.
67 Means by Ibrahim A.
is smart and wise for expressing his choice about God by logic.
Munasabah of As-Shaffat verse 101 The grammatical analysis and linguistic explanation of the verse are as follows: In aa ca A N aE aIIA Surah As-Saffat, verse 100.
Allah says: AOA a AEAaEA e a A aAHere.
A aAis a vocative noun e A aNAis an imperative verb, with its subject being the hidden pronoun AuyouAy and A aEAis related to AIA aAIA aa ca .
68 So A NAis an adjective for the omitted object, meaning Aua righteous childAy.
Thus.
AOA a AEAaEA e a attached to the implied pronoun AumyAy which has parallels in other instances.
it signifies.
AuGrant me a righteous childAy.
69 The verse conveys Prophet Ibrahim's .
eace be upon hi.
pray to Allah for a righteous offspring to comfort him in his estrangement from his homeland.
70 He interprets this as a request for obedient children to replace the people and kin he had left behind.
s a In the context of verse 101 AEaO sIA a indicates a response to a A a eacINa aaEIAthe particle a aA a eacINAis a past tense verb, its s aA aAis related to aA acINAand A EaO sIAis an AaEIA e a an implied event, such as AuSo, we answered his prayerAy.
subject being AuWeAy and its object being "him".
72 The meaning is AuSo, we (Alla.
answered his prayer and gave him glad tidings of a boy who would be patient in his pubertyAy.
73 The word AaEIArefers to a young boy before puberty, and its plural forms include A a eE aIA,Aa eE aIIAand A a eEa aIAIt also applies to a servant or a worker, regardless of age.
The announcement signifies that the boy would live long enough to be described as patient.
The subsequent verse AE e aOA ca aA AaEa acI aEa a aI aNAthe particle a a is conjunctive, and A Ea acIAis either temporal or connective.
A aEa aAis a past tense verb, and its subject is implied as AuheAy.
66 Wahbah Al-Zuhaili.
Tafsir Al-Munir, vol.
7, (Al-Qahirah: Dar Al-Fikr, 1.
, 261.
67 Nasiruddin Abu SaAoid Al-Baidhawi.
Anwaru Al-Tanzil Wa Asraru Al-TaAowil, vol.
2, (Bairut: Dar IhyaAo Al-Turats Al-AoArabiy, 1.
, 169.
68 Ad-Darwiys.
IAorabu Al-QurAoan Wa Bayanuhu, vol.
8, 293.
69 Al-Zujaj.
Maani Al-Quran Wa Irabuhu, vol.
4, 310.
70 Ad-Durrah.
Tafsiru Al-Qurani Al-Karim Wa Irabuhu Wabayanuhu, vol.
8, 58.
71 Ad-Darwiys.
IAorabu Al-QurAoan Wa Bayanuhu, vol.
8, 293.
72 Ad-Durrah.
Tafsiru Al-Qurani Al-Karim Wa Irabuhu Wabayanuhu, vol.
8, 58.
73 Abu Al-Qasim Mahmud bin AoAmru bin Ahmad Al-Zamakhsyari.
Al-Kasyaf An Haqaiq Ghawamidhi Al-Tanzil, vol.
4, (Bairut: Dar Al-Kutub Al-AoArobiy, 1.
, 52Ae53.
74 Al-Zujaj.
Maani Al-Quran Wa Irabuhu, vol.
4, 310.
75 Ad-Darwiys.
IAorabu Al-QurAoan Wa Bayanuhu, vol.
8, 294.
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5 No.
August 2025, pp.
Sabiq Noor, et.
Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
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The phrase describes when the boy reached the age to work alongside his father, assisting him in worldly matters, indicating that he attained the capability to work.
Explains that aA aI aNArelates to A aEa aAimplying the boy's maturity and readiness to collaborate with his 76 This verse signifies a later stage in Isma'il's .
eace be upon hi.
life when he becomes capable of working with his father, helping him in daily tasks.
77 Next context of verse is Sacrifice or Ismail As.
Research analysis concluded that the context of these verses describes Prophet Ibrahim's prayer to Allah for a righteous child.
Allah's response to his prayer, and the good news of the birth of Isma'il, who was known for his patience and obedience.
The narrative highlights how Isma'il grew up displaying these qualities, especially when he reached the age to work alongside his father.
The context of As-Saffat verse 101 Fabasyarnahu Bighulamin halim, reflects Isma'il's patience and obedience, as demonstrated in the famous story of his near-sacrifice, showing his complete submission to Allah's command and his exemplary patience and obedience.
Adding a correlative of the Surah Ibrahim verse 37 is part of the patience in adversity of Hajar.
The context of this verse is the prayer of the prophet Ibrahim for his wife Hajar when she was left alone in Mecca.
78 The condition at that time was that the place was very barren and there was no water anywhere and Hajar was alone with Ismail without a husband.
79 According to history, this happened because Sarah .
he first wif.
was jealous because she did not have children so she asked Ibrahim to exile Hajar to Mecca.
80 Mean it from this verse Hajar is patient in adversity.
Then patient & full hikmah of Ibrahim in surah At-Taubah verse 114 & Hud verse 81 Allah said in surah at-taubah verse 114 means that Ibrahim was very tenderhearted and frequently expressed his emotions, showing great mercy and sensitivity.
Indicates that he was patient in enduring harm.
This statement explains why Ibrahim prayed for forgiveness for his father despite his father's harshness towards him.
82 It is mentioned in Surah Hud verse 75 as Ibrahim's patience with his father and all of Allah's trials which he then endured with great patience.
Scientific Theory of QurAoanic Verses These aspects show how genetic inheritance of Ibrahim's qualities and his Wives' qualities and his method of upbringing deeply influenced his sons, aligning with both the concept of genetic inheritance .
assing on virtues and moral strengt.
and a parental education model .
urturing those qualities through example and teachin.
This combination ensures that Ismail and Ishaq would grow up to embody the virtues of patience, knowledge, and faithfulness, reflecting their father's and mother's legacy.
Genetic Inheritance The son with the quality of being forbearing (Ismai.
shows the highest level of a AA patience and forbearance when his father tells him about the sacrifice.
He says.
A aI ua eIA aa 76 Ad-Durrah.
Tafsiru Al-Qurani Al-Karim Wa Irabuhu Wabayanuhu, vol.
8, 61.
77 Al-Zujaj.
Maani Al-Quran Wa Irabuhu, vol.
4, 310.
78 Abu AoAbdullah Muhammad Bin Ahmad Al-Anshari Al-Qurtubi.
Al-Jami Liahkam Al-Quran.
Eds.
2, vol.
15, .
l-Qahirah: Dar Al-Kutub Al-Mishriyyah, 1.
, 98.
79 Al-Zuhaili.
Tafsir Al-Munir, vol.
13, 263.
80 Al-Baidhawi.
Anwaru Al-Tanzil Wa Asraru Al-TaAowil, vol.
3, 201.
81 Al-Zamakhsyari.
Al-Kasyaf An Haqaiq Ghawamidhi Al-Tanzil, vol.
4, 53.
82 Al-Baidhawi.
Anwaru Al-Tanzil Wa Asraru Al-TaAowil, vol.
3, 100.
83 Al-Zuhaili.
Tafsir Al-Munir, vol.
12, 106.
Semantic and Science QurAoanic Studies: RelationshipA
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a ca AacEE aIIA
AOIA
a AEA aA a aca aA[ as-Saffat: .
, and he then accepts this with contentment and This is the peak of patience and forbearance.
Prophet Ibrahim .
eace be a a a upon hi.
was known for his patience, as Allah says AOIA U A[ u acI ueNOI aE acaONU aEAAt-Tawbah: .
, and also a a a a AOA U A[ ua acI uae aN aOI aaEaE UOI acaONU aIIAHud: .
This shows that his son inherited this noble quality from him, as Ismail was also forbearing like his father.
Additionally.
Ismail's mother played an important role in instilling these good qualities in her son, highlighting how upbringing and family influence significantly contribute to raising children with In surah Ad-Dzariyat verse 28 Malaikah announced to Ibrahim was Ishaq, because he was the son of Sarah, and he was the one promised in this story in the Taurat (Israiliya.
, described here as "knowledgeable" ( A) aEaOIA.
On the other hand, the boy mentioned in the good news in Surah As-Saffat .
is Ismail, who is described as "forbearing & Patient" (A)EOIA.
Therefore, the woman mentioned here is Sarah, who gave birth after having despaired of conceiving a child, whereas Hajar was a young woman who gave birth in the prime of her youth.
When Sarah heard the news of the birth a child she used logic to make it impossible.
In the Qur'an, it is mentioned that there was tension between Ibrahim and his wife Sarah due to Hajar, the mother of Ismail.
Hajar was a servant from Egypt given to Ibrahim by Sarah, and when Hajar bore Ismail.
Sarah became jealous and could not tolerate her This suggests that Sarah did not possess the quality of patience ( A)EOIA, unlike hajar, who demonstrated beautiful patience.
The Qur'anic perspective also shows that the inheritance of traits is not only from the father but that the mother plays a significant role in shaping the child's character.
In modern genetics, there is a continuity between parents and children through hereditary traits encoded in DNA.
87 Living organisms grow, repair tissues, and replace cells by replicating DNA before cell division, ensuring genetic consistency.
88 In sexual reproduction, offspring inherit genetic material from both the father and the mother, combining traits from both lineages.
Current studies in molecular biology and epigenetics show that while DNA carries hereditary information, external factors such as environment, education, and parenting significantly influence how these traits are 89 Epigenetic mechanisms, for instance, demonstrate how gene expression can be modified without altering the DNA sequence itself often in response to psychological, social, or environmental conditions.
90 From a scientific viewpoint, character traits such 84 Fakhruddin Ar-Razi.
Tafsir Mafatihu Al-Ghayb.
TabAoah 2, vol.
26, (Bayrt: Dar al-Kutub alAoIlmiyah, 2.
, 345.
85 Asyur.
At-Tahrir Wa At-Tanwir: Tahriru Al-MaAona As-Syadid Wa Tanwiru Al-AoAql Al-Jadid MIn Tafsiri Al-Kitab Al-Majid, vol.
13, 241.
86 Thantawi.
Tafsir Al-Wasith Lil QurAoan Al-Karim, vol.
7, 568.
87 Franyois Jacob.
The Logic of Life: A History of Heredity (Princeton: Princeton University Press, 2.
, 10.
88 Shubham Verma et al.
Foundations of Life: Cell Biology.
Genetics.
Molecular Biology.
Evolution, and Ecology (India: Academic Guru Publishing House, 2.
, v.
89 Ionel Sandovici et al.
AuSex Differences in the Intergenerational Inheritance of Metabolic Traits,Ay Nature Metabolism 4, no.
5 (May 30, 2.
: 507Ae23, https://doi.
org/10.
1038/s42255-022-00570-4.
90 Bruce S.
McEwen and Karen Bulloch.
AuEpigenetic Impact of the Social and Physical Environment Brain Body,Ay Metabolism (November https://doi.
org/10.
1016/j.
Vol.
5 No.
August 2025, pp.
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Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
ISSN: 3062-6919
E-ISSN: 2807-6346
as patience may have a hereditary basis, though they are also shaped by life experiences and parental influence.
91 This aligns with QurAoanic narratives, which suggest that moral and psychological characteristics can be passed down from both father and mother, emphasizing the dual role of inheritance and education in shaping human behavior.
Research analysis concluded that the qualities of Ismail and Ishaq, as described in the Quran, suggest a transmission of virtues from Ibrahim to his sons.
Ismail is described as halim .
orbearing, patien.
, and Ishaq as Aoalim .
These traits could be seen as inherited characteristics that reflect the righteous and strong faith of Ibrahim and his wives.
The genetic inheritance here is not just about physical traits but also about moral and spiritual qualities, suggesting that the virtues of a parent can be passed down to their children.
Parental Education Model The story of Ibrahim and his descendants in the Qur'an is meant to provide lessons and serve as a guide for us to learn and emulate their virtues.
Their actions and characters are examples of successful parenting and education.
Ibrahim's patience when he was thrown into the fire.
Ishaq's perseverance in guiding the Children of Israel.
Yaqub's endurance after losing his son and his eyesight.
Isma'il's willingness to be sacrificed, and the patience of Al-Yasa' and Dhul-Kifl in facing the hardships caused by the Children of Israel all these illustrate a model of effective parenting.
92 Ibrahim's teachings and his strong moral education shaped his children's resilience, patience, and dedication, making them worthy of the rewards and eternal blessings promised by Allah.
Ibrahim educates his children with an ideal parenting model as Allah explains with the parable of the hand and the eye in Surah Shad verse 45.
then Ar-Razi interpreted that the intelligent human soul has two powers: one active power ('amila.
, and one knowing power (Aoalima.
The most noble thing that arises from active power is obedience to Allah, while the most noble thing that arises from the power of knowledge is knowledge about Allah.
93 as these two things were then taught by Ibrahim to his sons Ishaq and Ismail so that what is mentioned in the Qur'an is lafadz ghulam, namely children who reach IbrahimAos successful education of his son Ismail is highlighted by the fact that, despite being only thirteen years old.
Ismail exhibited exceptional forbearance and patience, a testament to his fatherAos nurturing guidance.
Ibrahim's compassionate and gentle approach in raising his child ensured that Ismail developed the strength to endure significant trials with wisdom and calmness.
This educational success is illustrated by Ismail's mature response to adversity, demonstrating the profound impact of IbrahimAos parenting, which emphasized patience and resilience.
When Allah was about to order him to slaughter Ismail, in this verse the Prophet Ibrahim held a dialogue.
95 Regarding the availability of Ishmael as this is an example of having a discussion without forcing his will.
According to the theory of developmental psychology, the most important influence in the life of every child is their parents.
96 Because the types of parenting patterns have 91 Tasha Wainstein.
Alison M.
Elliott, and Jehannine C.
Austin.
AuConsiderations for the Use of Qualitative Methodologies in Genetic Counseling Research,Ay Journal of Genetic Counseling 32, no.
2 (April 2.
: 300Ae314, https://doi.
org/10.
1002/jgc4.
92 Al-Zuhaili.
Tafsir Al-Munir, vol.
23, 214Ae18.
93 Ar-Razi.
Tafsir Mafatihu Al-Ghayb, vol.
26, 400.
94 Umar.
Al-Mujam Al-Mausui Lialfazi Al-Qurani Al-Karim Waqiraatuhu, 340.
95 Ar-Razi.
Tafsir Mafatihu Al-Ghayb, vol.
26, 346.
96 Purva D Lanjekar et al.
AuThe Effect of Parenting and the Parent-Child Relationship on a ChildAos Cognitive Development:
Literature Review,Ay Cureus.
October https://doi.
org/10.
7759/cureus.
Semantic and Science QurAoanic Studies: RelationshipA
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E-ISSN: 2807-6346
an influence on the development of prosocial and moral behavior, prejudice, aggressiveness, cognitive skills and personality.
97 In behavioral genetic studies, genotypeenvironment interactions are sometimes included in the environmental variance, but this is not always the case.
98 Family members may have similar interactions because of shared genetics and environments.
99 Therefore, the role of parents is very important in maintaining children's relationships for good development.
Research analysis concluded that the story also illustrates the impact of parental education and upbringing.
Ibrahim's parenting is deeply rooted in faith, obedience to God, and a strong moral compass.
When he teaches Ismail to submit to God's will even in the face of sacrifice, it reflects a model of parenting that prioritizes spiritual education and the development of strong character.
This kind of parental education likely played a crucial role in shaping Ismail's and Ishaq's character, emphasizing the importance of moral and religious guidance.
Relationship Genetic Inheritance and Parental Education In Qissah Ibrahim From the discussion it can be seen that there is a relationship between the genetic inheritance of parents and the parenting model of parents in the growth and development of children in the Qissah Ibrahim.
Although the mother's genetic factors influence the child, this is also in the paradigm of the Qur'an, the wife is also likened to a field.
The name of the field, no matter how good and fertile the land is, the person who owns the field is still the one who determines.
If the owner of the field works on it well from pre-planting to post-planting such as care and protection from pests.
So too with the advantages and disadvantages of a child.
From this metaphor of the field, it can be concluded that there are factors.
The field .
who owns and cultivates the field .
and the way of farming and its conditioning .
ducation and environmen.
This analysis can be described using mind mapping as follows:
97 Erin Ruth Baker and Qingyang Liu.
AuMoral Reasoning and Moral Behavior: Intersections of Reasoning with Aggressive Forms and Functions in Early Childhood,Ay Early Education and Development 32, 4 (May 19, 2.
: 534Ae52, https://doi.
org/10.
1080/10409289.
98 Carly Boye et al.
AuGenotype y Environment Interactions in Gene Regulation and Complex Traits,Ay Nature Genetics 56, no.
6 (June 2.
: 1057Ae68, https://doi.
org/10.
1038/s41588-024-01776-w.
99 Emily A.
Willoughby.
Tinca J.
Polderman, and Brian B.
Boutwell.
AuBehavioural Genetics Methods,Ay Nature Reviews Methods Primers 3, no.
1 (February 9, 2.
: 10, https://doi.
org/10.
1038/s43586-022-00191-x.
Vol.
5 No.
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Figure 1 Relationships genetic inheritance and parental education model in QurAoan Ibrahim A.
Smart & Wise : Surah Al-An'am .
verse 74-81 Patient & Full of Hikmah : Surah Taubah .
verse 114 & Hud .
verse 75 Sarah Think Logically:
Surah Ad-Dzariat .
verse 29 Hajar Patience in Adversity:
Surah Ibrahim .
verse 37 Ishaq A.
Ghulam 'Alim .
knowledgeable bo.
Surah Ad-Dzariat .
verse 28 Isma'il A.
Ghulam Halim .
patient bo.
Surah As-Shaffat .
CONCLUSIONS
This study concludes that the term ghulam refers to a child approaching maturity, alim signifies profound and authentic knowledge, and halim indicates patience and selfrestraint.
Through a semantic-linguistic analysis supported by classical QurAoanic exegesis and an integrative scientific perspective, the research shows that the characters of Prophet Ibrahim and his wives.
Hajar and Sarah, played a significant role in shaping the moral and intellectual development of their children.
The analysis demonstrates that these character traits were not only inherited genetically but were also cultivated through consistent parental education.
The interplay between inheritance and upbringing affirms the importance of integrating both genetic and educational influences in the formation of values and behavior.
While the study refrains from asserting a definitive Auideal parenting model,Ay it highlights essential elements such as inherited virtue, prophetic guidance, and educational consistency that contribute to effective parenting within the QurAoanic This research affirms the position of tafsir ilmi as a methodological lens rather than a means of subjecting the Qur'an to modern science.
By grounding its analysis in classical tafsir and linguistic semantics, and avoiding speculative psychological claims, this article offers a balanced and responsible interdisciplinary approach.
Ultimately, this study contributes to the growing body of QurAoanic interpretation that integrates linguistic and scientific insights, offering a novel perspective on the intertwined role of genetics and parenting in prophetic narratives.
It presents a valuable contribution to the field of interdisciplinary thematic tafsir.
LIMITATIONS
The limitations of this study are how Semantic and Science QurAoanic analyze the Relationship between Genetic Inheritance and Parental Education Model for Children in Qissah Ibrahim.
AUTHOR CONTRIBUTIONS
The contribution of this research is to provide education to the public and readers about genetics that discusses the influence of maternal and paternal gene inheritance on children, so that the public and readers are careful in finding a life partner.
Then educate parents about the importance of raising children, because parenting patterns have an Semantic and Science QurAoanic Studies: RelationshipA
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impact on the child's future.
The section describes the tasks or roles performed by each author in the article under study.
Author contributions may include lead author, translator, data analysis, etc.
REFERENCES