This study examines the vernacularization of tafsir Ᾱyāt aṣ-Ṣiyām  by M. Basiuni Imran which has not been done by many researchers. This type of research is library research with the primary data of manuscript tafsir Ᾱyāt aṣ-Ṣiyām  by M. Basiuni Imran. The analytical model used is a narrative analysis and by using the concept of vernacularization. The conclusion of this article shows that vernacularization is not only a process of translating from Arabic to a local language but there are elements of locality that are accommodated in the translation process. The form of vernacularization is divided into two, namely: 1) vernacularization in the form of diction and language; 2) vernacularization in the form of narrative or interpretation content. Likewise in the tafsir Ᾱyāt aṣ-Ṣiyām , the form of vernacularization in the interpretation belongs to the vernacularization of diction or language, namely the use of the words Uwas (remember), Tembawang (a former farming hut), and Sungai (a description of the reality of West Kalimantan).

Despite research on Surah Al-Falaq and the Hamka's educational values ​​ have been carried out by several researchers, a study integrating educational values ​​in Surah Al-Falaq from the Hamka perspective has never been studied. This study examines the theological, ecological, and humanist values in Surah Al-Falaq from Hamka's perspective. Through library research, a descriptive-analytical method was in this study. The formal object of this research is Tafsir Al-Azhar, while the material object is Surah al-Falaq. Some conclusions were drawn from this study. First, the value of theological education in Surah A-Falaq includes 1) Allah as the best place to ask for help and protection; 2) Obedience and tawhid to Allah minimize evil in the human's heart. Second, the value of ecological education includes 1) Being grateful to God for His favors by loving nature; 2) Fostering a conservative and preventive attitude towards nature. Third, the value of humanist education includes 1) Preventing dangers in life; 2) Cultivating social harmony to minimize social inequality.

Intellectual relationships and domicile can influence shaping a person's mindset. Including Said bin Umar is a scholar who concentrates on Sufism or tarekat. Therefore, it is essential to explore its interpretation when interpreting Q.S. al-Fatihah, because there could be nuances of the esoteric-Sufistic interpretation carried out by Said bin Umar. This research is a type of library research with the formal object of Tafsir Nurul Ihsan by Said bin Umar, and the material object is the interpretation of Q.S. al Fatihah. The conclusion of this article explains that Said bin Umar internalized his esoteric-Sufistic interpretation when interpreting verse 1 (basmalah) and verse 5 of Surah al-Fatihah. As for the factors that shape the emergence of esoteric-Sufistic reasoning, Said bin Umar when interpreting Q.S. al-Fatihah, are 1) The intellectual relationship of his teachers, 2) Anthropic-social configuration before and during comment writing, and 3) Relationships and tendencies of other literary with a written interpretation.

Research on M. Basiuni Imran and Said b. Umar Al-Kedah has been carried out by many researchers, including Luqman, who studies the description of the interpretation SevenSurah by M. Basiuni Imran, M. Nazri, examines the application of qiraat in the interpretation of Nurul Ihsan, and several other researchers.Thus in general, the research that has been done is conceptual in nature, has not studied the esoteric aspects in the interpretation of M. Basiuni Imran and Said b. Umar al-Kedah. Based on these reasons, this research is important to be conducted.This articleislibrary research and usesthe theory of power relation and actor-network. The conclusions of this article are: First, the Esoteric Interpretation of Qs. Al-Fatihah; Said b. Umar and Basiuni Imran both interpreted literal-textualism, then later interpreted esoteric-theosophical interpretations. Second, the Meaning of Qs Interpretation. Al-Fatihah;  Basiuni Imran understands and interprets that in general-textual Qs. al-Fatihah contains an esoteric meaning, while Said b. Umar understands and interprets parochially that only a few verses in Qs. Al-Fatihah has an esoteric dimension. Third, the Emergence of Esoteric Interpretation Visualization in Qs. Al-Fatihah: 1) Intellectual relations between teachers and students which are the basis for regulation and normalization of interpreters' thoughts; 2) The historical and anthropic-social that developed before and when the commentary was written, and 3) The relations and tendencies of Sufism or tarekat literature that develop in the reality of society so that they hegemony and form the esoteric interpretation of M. Basini Imran and Said b. Umar.

Kajian ini dilatarbelakangi karena masih minimnya penelitian tentang manuskrip keagamaan di kabupaten Sintang, termasuk manuskrip al-Qur`an. Pernah dilakukan kajian oleh Rizki Putriani, namunnya kajiannya bersifat sederhana, sesuai dengan judul artikelnya sebagai sebuah penelusuran awal. Maka dengan artikel ini, setidaknya akan menambahkan khazanah pengetahuan tentang manuskrip al-Qur`an koleksi istana Al-Mukarramah Sintang, khususnya pada aspek kodikologi. Jenis penelitian ini adalah studi kepustakaan dengan memfokuskan pada aspek kodikologi. Kesimpulan artikel ini menjelaskan bahwa: Pertama, manuskrip mushaf al-Qur`an koleksi keraton Sintang diperkirakan berumur 340an tahun, manuskrip ini ditulis oleh Sultan Abang Nata dan H. Abdul Karim dan kepenulisannya disponsori oleh istana Al-Mukarramah Sintang. Kedua, ukuran manuskrip mushaf al-Qur`an Sintang relatif besar dari pada sejumlah manuskip al-Qur`an yang sudah ditemukan di Kalimantan Barat, yakni berukuran 40x30 cm. Ketiga, jumlah baris teks al-Qur`an pada setiap halaman adalah 13 baris serta tidak menggunakan penomoran halaman. Keempat, alas yang digunakan adalah jenis daluang (tapa di Kalimantan Barat). Kelima, terdapat lembaran-lembaran manuskrip yang hilang, sehingga kondisi manuskrip tidak utuh. Keenam, jenis khat yang digunakan dalam manuskrip adalah naskhi menggunakan tinta berwarna hitam pada teks Arab dan tinta berwarna merah pada keterangan surat, waqaf dan harakat (syakl). Ketujuh, tidak ditemukan iluminasi yang kental, hanya berupa penggunaan garis dan model lingkaran sederhana sebagai penanda waqaf dan penanda juz. Kata Kunci: Kodikologi, Manuskrip Al-Quran, Istana Al-Mukarramah, Sintang.