<p class="ABSTRACTJUDUL"><em>The increasing use of social media (Sosmed) in Indonesia is the reason Sosmed is used as tool in marketing products and content created by institutions/agencies. A lot of research that examines media marketing through social media. The results of these studies are, it can be proven that social media is effective enough to be used as a medium in marketing products. This research uses a qualitative method with a descriptive approach. The results showed that during this pandemic, it is hoped that social media can disseminate product/content and serve as the right media to market Islamic education to the wider community, especially in the Semarang and surrounding areas.</em></p><p class="ABSTRACTJUDUL"> </p><p class="ABSTRACT">Meningkatnya penggunaan media Sosial (Medsos) di Indonesia menjadi alasan Medsos dijadikan sebagai alat dalam memasarkan produk maupun konten yang dibuat oleh lembaga/Instansi. Banyak peneliti yang mengkaji tentang pemasaran melalui media sosial (Social Media Marketing). Dari hasil penelitian tersebut dapat dibuktikan bahwa, Medsos cukup efektif untuk digunakan sebagai media dalam memasarkan produk. Penelitian ini menggunakan metode kualitatif dengan pendekatan deskriptif. Hasil penelitian menunjukkan di masa pandemi ini, Medsos dapat menyebarluaskan produk/konten dan sebagai media yang tepat untuk memasarkan konten edukasi islami kepada masyarakat luas khususnya wilayah Semarang dan sekitarnya.</p>

Abstract:Scientific knowledge is knowledge which it self has acritical characteristic, rational, logical, objective and open. This is a must for a scientist to do so. But it is also a fundamental problem faced by scientist safter he built a strongsturdy building is theusability of sciences for human life. It cannot bedenied that science has brought people to wards a big change, but can science which is solid, strong, and fundamental to save human, or vice versa. Here is lies there sponsibility of a scientist. The development of science as science axiology embodiment requires properethicalvision to be applied. Man with science will be able to do anything they want, but consideration not only on what can bed one by humans. Which is more important in this context is the need for ethical consideration of what to do with the purpose of human kindness. Abstrak: Pengetahuan ilmiah adalah pengetahuan yang di dalam dirinya memiliki karakteristik kritis, rasional, logis, objektif dan terbuka. Hal ini merupakan suatu keharusan bagi seorang ilmuwan untuk melakukannya. Namun selain itu juga masalah yang mendasar yang dihadapi ilmuwan setelah ia membangun suatu bangunan yang kokoh kuat adalah masalah kegunaan ilmu bagi kehidupan manusia. Memang tak dapat disangkal bahwa ilmu telah membawa manusia ke arah perubahan yang cukup besar, tetapi dapatkah ilmu yang kokoh, kuat, dan mendasar itu menjadi penyelamat manusia bukan sebaliknya.Di sinilah letak tanggung jawab seorang ilmuwan. Pengembangan ilmu pengetahuan sebagai perwujudan aksiologi ilmu mengharuskan visi etik yang tepat untuk diaplikasikan. Manusia dengan ilmu pengetahuan akan mampu berbuat apa saja yang diinginkan, namun pertimbangannya tidak hanya pada apa yang dapat diperbuat oleh manusia. Yang lebih penting pada konteks ini adalah perlunya pertimbangan etik apa yang harus dilakukan dengan tujuan kebaikan manusia. Keywords: al-Quran, etika Islam, estetika, metaetika, ilmu.

The interpretation of the Al-Qur'an does not only come from narrations, but also from the ratio or ijtihad, and intuition or inspiration whose methods are difficult to find, because they are transcendent. This explanation is the background of the author who will conduct the research with the aim of knowing the practice of the interpretation of the Al-Qur'an carried out by Tabi'in. It also shows the fact that Tabi'in uses ratio in interpreting the verse. The research method used in this research is qualitative research with the type of library research. This research discussion uses descriptive-analysis method. The results of this study conclude that in terms of term, the tendency of the tafsir book to not reach certain disciplines, is only limited to geographic influences and is thick with the nuances of the interpretation of the teacher, namely ibn abb's. There are at least 23 bi al-Ra'yi interpretations of Mujâhid's tafsir, which are also agreed upon by several scholars, both from the tabi'in and commentators, but not all of them are the same as the opinion of Ibn Abbâs as his teacher. Of the 23 bi-rayi interpretations, 15 of them are different from Ibn Abbas's interpretation and 8 of them have similarities with Ibn Abbas and are classified into 4 parts, namely: Tafsîr bi al-Ra'yi bi al-Qiyas, Tafsîr bi al-Ra'yi bi al- Qisshah, Tafsîr bi al-Ra'yi bi al-Lughah, Tafsîr bi al-Ra'yi bi al-Dhamir.

The interpretation of the Al-Qur'an does not only come from narrations, but also from the ratio or ijtihad, and intuition or inspiration whose methods are difficult to find, because they are transcendent. This explanation is the background of the author who will conduct the research with the aim of knowing the practice of the interpretation of the Al-Qur'an carried out by Tabi'in. It also shows the fact that Tabi'in uses ratio in interpreting the verse. The research method used in this research is qualitative research with the type of library research. This research discussion uses descriptive-analysis method. The results of this study conclude that in terms of term, the tendency of the tafsir book to not reach certain disciplines, is only limited to geographic influences and is thick with the nuances of the interpretation of the teacher, namely ibn abb's. There are at least 23 bi al-Ra'yi interpretations of Mujâhid's tafsir, which are also agreed upon by several scholars, both from the tabi'in and commentators, but not all of them are the same as the opinion of Ibn Abbâs as his teacher. Of the 23 bi-rayi interpretations, 15 of them are different from Ibn Abbas's interpretation and 8 of them have similarities with Ibn Abbas and are classified into 4 parts, namely: Tafsîr bi al-Ra'yi bi al-Qiyas, Tafsîr bi al-Ra'yi bi al- Qisshah, Tafsîr bi al-Ra'yi bi al-Lughah, Tafsîr bi al-Ra'yi bi al-Dhamir.