Rekonstruksi kisah Nabi Musa dalam al-Quran secara kronologis ini, ditujukan untuk mengetahui alur bercerita al-Quran secara umum dan bukan dari sisi gaya ceritanya (al-fann al-qashashi). Tulisan ini fokus perunutan cerita untuk kepentingan komparasi dengan teks di luar al-Quran, yaitu Perjanjian Lama). Metodenya adalah pertama, mengumpulkan seluruh ayat yang berisi tentang cerita Nabi Musa; kedua, merekonstruksi ayat-ayat terkumpul dalam satu alur kisah dan membabakkannya; ketiga, menerjemahkan ayat-ayat tersebut dengan lebih terbuka dalam suatu deskripsi-narasi yang bertutur. Metode yang sama juga ditempuh pada Perjanjian Lama. Secara tehnis, kisah Nabi Musa dalam Perjanjian Lama lebih mudah dikonstruksi daripada kisah Nabi Musa dalam al-Quran karena dalam Perjanjian Lama, kisah nabi Musa diceritakan dengan gamblang terutama di dalam Kitab Keluaran (exodus). Hasil perbandiangan menunjukkan perbedaan-perbedaan kisah Nabi Musa di dalam al-Quran dan Perjanjian Lama terutama dari sisi detail cerita. Dalam disiplin ilmu al-Quran, narasi Perjanjian Lama tentang Nabi Musa merupakan sumber israiliyat yang polemis.

As a human being, the Prophet was involved humanly in various dynamics of life. The Prophet used ijtihad reasoning and subjective tendencies, which are of course relative, in responding to life's problems. As a messenger of Allah, the actions and words of the Prophet are decisions for Muslims except for revelation with other provisions from Allah such as with Q.S al-Nisa ' 4:34; one of the verses that presents a lot controversial discussion. The Prophet's decision to qiṣāṣ a husband who committed violence against his wife, his passion is to provide justice and protection to women, but the decision was overturned by Q.S al-Nisa ' 4:34 which came down with other provisions as well as nuances of reprimand to the Prophet. The problem to be revealed in this paper is why Q.S al-Nisa ' 4:34 intervened in the Prophet's decision in responding to domestic violence. This research is a qualitative library research. The method of description is descriptive-analytical, which explains the basic construction of the Prophet's ijtihad and the significance of Q.S al-Nisa 4:34 to be analyzed using a historical-hermeneutical approach. The general conclusion from this paper is that Q.S al-Nisa' [4]: 34 places the issue of household and gender relations in the perspective of a social order that has been widely applied. The decision of the Prophet's qiṣāṣ itself is not wrong but tark al-awlā (leaving a better thing) because it can actually increase the escalation of domestic conflicts in patriarchal society.

Munāsabah al-Qur'ān is a part of 'Ulūm al-Qur'ān which presents pros and contrast. The pros ulama makes munāsabah as a method to reveal enigma system of Quran verses and chapter. The structure of the Quran's verses and chapters seems to leap and are not connected each other. But for ulama who are contra to munāsabah, this success considered as a subjective product which did not put munāsabah tafsīr as ḥujja tafsīr automatically. As a questionious Quran's knowledge, munāsabah has become a tafsīr method al-Qur'ān bi 'l-Qur'ān (textual relations in the Quran) which is in the highest position in the hierarchy of tafsīr bi 'lma'thūr Secondly, what is the impact of the munāsabah method works on the status of the al-Qur'ān bi 'l-Qur'ān interpretation. The result, firstly, the method of munāsabah used to explain one verse against another, is ijtihādy; and secondly, it affects to the ma'thūr and ḥujja status of the al-Qur'ān bi 'l-Qur'ān interpretation which has been getting the top spot in the hierarchy of interpretation bi 'l-ma'thūr so that necessary reformulation Quranic interpretation bi 'l-ma'thūr.Abstrak: Munāsabah al-Qur'ān termasuk bagian dari 'Ulūm al-Qur'ān yang mengundang pro dan kontra. Ulama yang pro menjadikan munāsabah sebagai metode untuk mengungkap enigma sistematika ayat dan surat al-Qur'ān. Sepintas susunan ayat dan surat melompat-lompat dan dirasakan tidak saling terhubung. Tetapi bagi ulama yang kontra munāsabah, keberhasilan tersebut merupakan produk subjektif yang tidak serta merta menempatkan tafsir-tafsir munāsabah sebagai tafsir ḥujjah. Sebagai ilmu al-Qur'ān yang dipersoalkan, munāsabah telah menjadi metode tafsīr al-Qur'ān bi 'l-Qur'ān yang secara hirarkis menempati posisi