This article would like to see how far the work of Kiai Ahmmad Yasin Asmuni, Tafsir Ma Asabak. Kiai Yasin is one of productive man about the Arabic work and its meaning. In this case, he was a poiner of the meaningful yellow book. The researcher is going to focus about how Kiai Yasin arranged Tafsir Ma> As}a>bak. What this work was pure of his thought or only took from other works. How far his understanding about ulumul qur’an in his work. What he did something contextually in his work. Those questions what are going to explain in this article. Finally, researcher found pro and contra on the publication of Kiai Yasin’s works, there is a little bit different understanding than before and theological substance was strong. On making this researcher is going to use hermeneutic analysis to explore it.

This article is intended to describe the tradition of reciting Al-Qur'an through whatsapp. The writer discussed how the Muslim responds to social media especially whatsapp, then, how the acceptance of the Qur'an is highlighted. Whatsaap changed the concept of reciting al-Qur'an from offline to online. The writer assumes that the existence of these activities can encourage anyone to recite Al Qur’an and strengthen togetherness. It implies that Qur'an has a function as an informative as well as a performative aspect. The significance of social media through Whatsaap in reciting Al-Qur'an tradition, model, results from that tradition is to get a reward from Allah. This study employed phenomenological approach. The findings showed that reciting Al-Qur'an through whatsapp motivated people to read the Qur'an and foster togetherness. Further, the presence of contestations from several families is arisen in this new tradition.الملخص: يحاول هذا المقال وصف عادة ختم القرآن بوسائل الاتصال الاجتماعي (whatsapp). أولاً، سيشرح الباحث كيفية استجابة العالم الإسلامي لوسائل الاتصال الاجتماعي (whatsapp). التالي سوف يشرح كيفية استقبال القرآن. غيّر Whatsaap ختم القرآن من دون اتصال بالإنترنت إلى عبر الإنترنت. يفترض الباحث أن هذه الأنشطة تشجع شخصًا على قراءة القرآن وتقوية صلة الرحم بوجود الاجتماع كل ثلاثة أشهر. هذا يعني أن القرآن ليس له جانب إعلامي فحسب، بل له جانب أداء. ما هي أهمية وسائل الاتصال الاجتماعي (whatsaap) من عادة ختم القرآن؟ كيف نموذج عادة ختم القرآن عبر Whatsaap؟ وما انتاج ختم القرآن بجانب الحصول على الثواب من الله؟ في هذه الدراسة، استخدم الباحث المنهج الظواهري. وجد الباحث أن شخصًا يديم قراءة القرآن ويتولد منه صلة الرحم. هناك مسابقات من عدة عائلات لأن ليس كل العائلات تشارك في هذه العادة الجديدة.Abstrak: Artikel ini ingin berusaha mendeskripsikan bagaimana tradisi khataman al-Qur’an dengan media sosial yaitu whatsapp. Untuk itu, pertama, penulis akan menjelaskan bagaimana dunia muslim merespon media sosial (whatsapp). Selanjutnya akan menjelaskan bagaimana resepsi (penerimaan) terhadap al-Qur’an. Whatsaap merubah khataman al-Qur’an dari offline ke online.  Penulis berasumsi dengan adanya kegiatan tersebut bisa mendorong seseorang untuk selalu membaca al-Qur’an dan bisa mempererat sillaturahmi dengan fakta lapangan adanya pertemuan setiap 3 bulan sekali. Di sini berarti al-Qur’an itu tidak hanya punya sisi informatif tapi juga sisi performatif. Apa signifikansi media sosial (whatsaap) dari tradisi khataman al-Qur’an. Bagaimana model tradisi khataman al-Qur’an via whatsapp. Apa  yang dihasilkan dari tradisi tersebut selain mendapat pahala dari Allah. Dalam penelitian ini, penulis menggunakan pendekatan fenomenologi. Penulis menemukan seseorang terdorong untuk selalu membaca al-Qur’an dan terciptanya silaturahmi. Ada kontestasi dari beberapa keluarga karena tak semua keluarga berpartisipasi dalam tradisi yang baru ini.

The fast growing number of radicalism movement attached to Islam and Moslem is not in line with the number of literature on Islamic Peace Education. A research mentioned that there only found 15 related literatures at 19 Moslem majority countries. This requires proactive responses ranging from discourse enrichment to deradicalization action. This research aims to construct Qur'anic Peace Education on philosophical base (epistemology) using educational exegesis (tafsīr tarbawī) analysis on 1632 Qur'anic keywords which then be shortlisted to 24 due to the relevance. Ontologically, Qur'anic Peace Education aims to implement the active peace instead of negative one as well as reduce both direct and indirect violence. Epistemologically, this concept implements indirect Peace Education for society with high risk conflict before turning to the direct one for those who can already live together peacefully. Axiologically, it will build peaceful mental among the subject of education through peaceful-values education process.