THE MEANING OF THE CONTEXT OF THE WORDS I Ḥ SĀN AND Ḥ USNĀ IN THE VERSES ABOUT DEVOTION TO PARENTS IN THE QURAN

: The breadth and richness of the vocabulary in Arabic are one of the specialties of Arabic. The same word can have different meanings. This is also influenced by the context that surrounds it. One of them is the words iḥsān and ḥusnā in the Quran. This study aims to reveal the contextual meaning of the words iḥsān and ḥusnā in the verses of the Quran related to the command to worship parents. This research is a descriptive qualitative research. The data in the study were obtained through the listening method and note-taking technique. The analysis technique uses descriptive content analysis techniques to understand the meaning behind the words iḥsān and ḥusnā by looking at the context. The results showed that the words iḥsān and ḥusnā juxtaposed with the word نيدلاولا had different meaning implications when viewed from the context of the verse. In this case, the context that influences the meaning is the linguistic context and the context of the situation, namely what and how the verse was revealed.


Introduction
The Quran contains a wide range of meanings and messages.To understand the Qur'an, more is needed to read it, but one also needs to understand the importance of it.Not infrequently, many people try to interpret and understand the contents of the Al-Quran only literally, such as by reading the translation.That can direct the reader to the possibility that there is a meaning that is unclear or may not be precise, so in interpreting every word and sentence in the verses of the Al-Quran, it is necessary to also look at the context of the verse.
As is well known, the Al-Quran was revealed to the Prophet Muhammad using Arabic because the Al-Quran was revealed among people who use Arabic.Quraish Shihab explained that the explanation regarding the use of Arabic as the language of the Quran could also be seen from the unique aspect of the Arabic language itself.Its uniqueness, among others, is the breadth and richness of the vocabulary in Arabic both in terms of indicating the meaning of specific words such as words that denote women or men, words that represent many numbers such as singular or plural, the diversity of synonyms, the diversity of meanings of the same word.and other uniqueness.1Because of this, linguistic studies have become a significant field of analysis used to analyze the importance of the Quran.

Theoretical Framework
Among the linguistic studies that can be used to analyze the text of the Koran is semantics.Ahmad Mukhtar Umar defines semantics as a branch of linguistics that discusses meaning or is related to theories of meaning. 2 Ali Al-Kulli in Taufiqurrohman explains that meaning is something someone understands from ISLAMIKA INSIDE: Jurnal Keislaman dan Humaniora words, expressions, or sentences. 3So, the object of study in semantics means in terms of various aspects of phrases, clauses, comments, or corrections, including the study of contextual meaning known as naẓoriyyah siy ā qiyyah.According to this theory, meaning can be understood through the context of language (intralingual) and the context outside of language (extralingual).
In line with the explanation above and its relation to the Al-Quran, Fachrurrozi said the main thing that needs to be considered in analyzing the text of the Al-Quran is the aspect of meaning surrounding it.Meaning cannot be separated from the text and context. 4That is, text and context exist simultaneously because both are aspects of the same process, namely the process of interpreting a text.In other words, besides the text being analyzed, a context also needs attention.Context includes events or other events from the entire environment of the text.That is why one of the conditions for a mufassir is to understand the asbābun nuzūl of the interpreted verse.As in the tafsīr mauḍū`i, an approach is an intertextual approach in which verses that discuss specific themes are collected into one discussion to avoid disconnected or partial understanding.
Malinowski explained that the opinion that meaning only exists in utterances is an incorrect understanding because utterances and context are two mutually binding, complementary, and inseparable elements.5That indicates that context is a part that also needs to be considered in understanding words or sentences in a text.Accordingly, Firth explained that the meaning of a word lies in its use.He also emphasized that the meaning of a word will only be revealed by being put into a unit of language called context. 6ontext is defined as a linguistic element, such as a sound, word, or phrase, and non-lingual elements, such as situations, conditions, gestures, cues, and so on, which precede and follow a language element in utterances.Context can be interpreted as natural characteristics in language that foster meaning in speech or discourse.So, from the understanding above, there are two forms of context: linguistic and non-linguistic.Functionally, context influences the meaning of a sentence or utterance.
Therefore, the semantic study of the Quran is essential because it is closely related to meaning analysis.What's more, Arabic, which has a diverse vocabulary with different meanings, is also a strong reason for using a semantic approach by focusing on contextual meaning analysis in analyzing Al-Quran texts.Finding the same terminology in other expressions (verses) is not uncommon.That shows a different meaning of the word.In line with this explanation, Abdurrahman also said that contextual theory has a significant role in understanding the verses of the Al-Quran and the Hadith of the Prophet SAW.That is shown by finding many words or pronunciations repeated in several verses but have implications for different meanings because different contexts influence them. 7

Literature Review
Several previous studies are related to analyzing the contextual meaning of a word in the Quran.Among them is a study entitled Contextual Semantic Analysis of the Words Wali and Auliyā in the Al-Quran Surah An-Nisā written by Eva Iryani and Sentia Marrienlie. 8 This study concluded that the meaning of the words Wali and Auliya in QS was understood.An-Nisa has various meanings, which are influenced by the context of language and the situation.Another research is research entitled Al-Ma'nā As-Siyāqi Lilafẓatay Al-Yad wal Yamīn fī Al-Qurān Al-Karīm, written by Dr. Asyl Sami Amin. 9The results of this study also concluded that the meanings of the words Al-Yad and Al-Yam ī n have various meaning implications based on different contexts.These studies show that these words have different meanings even though they come from the same root word.The multiple meanings are motivated by the different contexts in each word used.
Among other vocabularies in the Al-Quran besides the words that have been analyzed in previous studies are the words iḥsān and ḥusnā.These two words attracted the attention of researchers because the two words come from the same root word and are juxtaposed with the word ‫الدين‬ ‫الو‬ with different tenses.The use of the word iḥsān alongside the word ‫الدين‬ ‫الو‬ is found in 5 verses in other surahs, namely Q.S. Al-Baqarah verse 83, Q.S.An-Nisa verse 36, Q.S. Al-An'am verse 151, Q.S. Al-Isra verse 23, and Q.S. Al-Aḥqāf verse 15.The word ḥusnā, which is accompanied by the word ‫الدين‬ ‫,الو‬ is found in one verse, namely Q.S. Al-`Ankabut verse 8.
In general, these two words mean to do good to parents.However, when viewed from the aspect of ṣīgah or word forms, for example, both of them use different ṣīgah.Therefore, the writer assumes that the two words have other meaning implications when viewed from the context.Why is it that in the verses related to the command to serve parents, there are two different uses of the word with ṣīgah even though linguistically both refer to the same meaning?Does the meaning of these two words then have implications for the practice of serving parents?
Based on the background above, this study aims to analyze and understand more deeply the meaning of the words iḥsān, and ḥusnā which are juxtaposed with the word ‫الدين‬ ‫,الو‬ by looking at the context that surrounds them using contextual meaning analysis.Two things are the focus of this paper, which are related to the contextual meaning of the word iḥsān in verse about filial piety in the Quran and its implications for the meaning of filial piety to parents and what is the contextual meaning of the word ḥusnā in verse about filial piety to parents in the Quran and its implications for the meaning of filial piety to parents.

Result and Discussion The Context Meaning of the Word Iḥsān
The word iḥsān, which is accompanied by the word ‫الدين‬ ‫,الو‬ is found in 5 verses with different surahs, namely Q.S. Al-Baqarah verse 83, Q.S. An-Nisa verse 36, Q.S. Al-An'am verse 151, Q.S. Al-Isrā verse 23, and Q.S. Al-Aḥqāf verse 15.The following is an explanation regarding the meaning of the word iḥsān and its context.
And remember We took a covenant from the children of Israel (to this effect): worship none but God; treat with kindness your parents and kindred and orphans and those in need; speak fair to the people; be steadfast in prayer; and practice regular charity.Then did ye turn back except a few among you and ye backslide (even now) (Q.S. Al-Baqarah (2): 83).
The verse is addressed to the Prophet Muhammad SAW and the believers.In this verse, Allah SWT explains the promise of the Children of Israel in the form of Allah's commands, which were violated by themselves, even though they knew and remembered the ISLAMIKA INSIDE: Jurnal Keislaman dan Humaniora promise.Allah commands us to worship only Allah SWT and not associate Him with anything else.This order also applies to all of His creatures; for that purpose, Allah created all nature and everything in it. 10he following command is to do good to both parents.Good treatment of parents can be in the form of loving, guarding, protecting, and obeying their orders as long as they do not conflict with the commands of Allah SWT.Al-Maroghi, in his commentary, explains that parents give all their love and attention to their children when they are young and fulfill their children's rights.Thus, when parents have entered old age and are weak, it is obligatory for a child to repay the kindness and sacrifice of his parents properly, even more than what was given by both parents, as the word of Allah SWT in Q.S. Ar-Raḥmān verse 60: ‫اإلحسان‬ ‫إَل‬ ‫اإلحسان‬ ‫اء‬ ‫جز‬ ‫ىل‬ (There is no reward for excellent but good anyway). 11llah SWT also commands us to do good to relatives to strengthen family relationships.Likewise, do good to orphans by loving and maintaining their rights and doing good to poor people by giving alms and helping them when they are in trouble.In addition, Allah also commands us to say good to anyone, followed by orders to carry out prayers and pay zakat.
2. Q.S. An-Nisā (4): 36 Serve God and join not any partners with Him: and do good to parents kinsfolk orphans those in need neighbors who are near neighbors who are strangers the companion by your side the way-farer (ye meet) and what your right hands possess: for God loveth not the arrogant the vainglorious (Q.S. An-Nisā (4): 36).
The first point in the verse above is the command not to associate partners with Allah and to worship only Allah SWT.Through the verse above, Allah SWT commands his servants not to associate partners with Allah SWT because Allah is the one who created nature and everything in it, including humans, and the one who gives sustenance, favors, and gifts to His creatures.Allah is the one who has the most right not to be partnered with others.As the Prophet Muhammad SAW once said to Muadz bin Jabal: "Do you know what rights Allah has on his servant?"Muadz replied: "Allah and His Messenger know better about this."Then the Prophet Muhammad SAW said: "that is, his servant must worship only Allah and not associate it with others," then the Prophet SAW asked again, "Do you know what rights His servant has when doing this?That is, they will not get punishment from Allah SWT.H.R. Bukhari Muslim from Muaadz bin Jabal. 12he next point in the verse above is to do good to parents.Allah SWT commands His servants always to serve and do good to both parents, as Allah SWT also explains this in several other verses, namely Surah Luqmān verse 14 and Surah Al-Isrā verse 23.The verse ‫و‬ in verse above means an order to be kind to parents and also a prohibition not to refuse their request because both are the ones who give birth and educate children with love. 13he verse then continues with the intermediary of the letter `aṭof, namely wawu in the pronunciation of ‫القرب‬ ‫وذي‬ and is being to be`aṭof to the previous accent, namely ‫إحساَن‬ ‫الدين‬ ‫.ِبلو‬That shows that the command to do good is not only addressed to parents; 12 Katsir, Tafsir Al-Quran Al-Adzim, 99. 13 Al-Maroghi, Tafsir Al-Maroghi, 35.

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Allah SWT also commands to do good to relatives, both men and women, as in the hadith of the Prophet SAW, the poor get one alms and alms to relatives get alms rewards and hospitality) H.R. Imam Ahmad and At-Tirmizi, who are considered Hasan in his book, As-Sunan. 14he continuation of the following verse also uses the intermediary letter `aṭof in the form of wawu.That means that the order to do good continues not only to parents and relatives but also to others, including orphans, such as compensating people experiencing poverty, namely by assisting in the form of things needed by neighbors, travelers, and enslaved people.Then Allah SWT closes this verse with a statement that Allah SWT does not like His arrogant servants.Mujahid in Ibn Katsir says the word ‫"ُمتاَل"‬ means arrogant, and ‫ا"‬ ‫"فخور‬ means a person who is proud of the blessings that Allah SWT has given but is not grateful for it. 15he servant in verse above, indicated by the wawu jamak in ‫ا‬ ‫اعبدو‬ ‫و‬ contextually refers to believers.That is, this verse's content is conveyed to the believers.So, it can be understood that when a believer is given favors by Allah SWT, be it good health or wealth.He must be grateful for this and appreciate it well to avoid being arrogant and proud of himself, as mentioned in this verse.One of them is used by parents.That shows that 'doing good' in this verse implies that as a child and a believer, treating parents well is a priority and an obligation that must be done as well as possible.
3. Q.S. Al-An'am (6): 151 Say: "Come I will rehearse what God hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not nigh to shameful deeds whether open or secret; take not life which God hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom (Q.S. Al-An'am (6):  151).
This verse tells about the Prophet when dealing with polytheists.Ibn Katsir interprets that Allah SWT commanded Prophet Muhammad SAW to say in front of the polytheists who worship other than Allah, prohibit the sustenance provided by Allah, and kill their children.Allah SWT commanded the Prophet SAW to convey things that Allah forbade simultaneously as an order that must be done. 16The first thing is the prohibition of associating partners with Allah.The first verse snippet, ‫شيئا"‬ ‫بو‬ ‫ا‬ ‫كو‬ ‫تشر‬ ‫"أَل‬ contextually shows the meaning of the commandment by estimating the pronunciation ‫أوصيكم‬ ‫.و‬ Therefore, this verse ends with lafadz ( ‫ذلكم‬ ‫تعقلون‬ ‫لعلكم‬ ‫بو‬ ‫.)وصاكم‬That indicates that the verse above contains Allah SWT's commands to His servants.
The second commandment is to do good to both parents, The verse above is related to Allah SWT's commands and advice to His servants, especially regarding the obligations of children towards their parents.Allah conveyed it to Prophet Muhammad SAW or, in other words, his mukhatab is the Prophet SAW, as pronouns marked with letters kaf on the word ‫بك‬ ‫,ر‬ but the contents are still shown to all the people of Prophet SAW.That can be seen from the pronoun form wawu jama' that is in the sentence ‫ا‬ ‫تعبدو‬ ‫.أَل‬The pronoun refers to all believers until the Day of Resurrection. 18e word ‫قضى‬ has many different meanings, mufassir.
According to Ibn Abbas, al-Hasan, and Qatadah said, ‫قضى‬ means ‫.أمر‬Meanwhile, according to Ibn Mas'ud and his students, said ‫قضى‬ means ‫وصى‬ up in one qiro'ah syazah; anyone read it with ‫أن‬ ‫بك‬ ‫ر‬ ‫ووصى‬ ‫إَّيه‬ ‫إَل‬ ‫ا‬ ‫.َلتعبدو‬ 19 Therefore, when viewed from his style and opinions mufassir regarding the meaning of the word ‫,قضى‬ it can be understood that the verse contains two things, namely prohibitions, and orders, as is the case with a will which can include bans and charges.Thus, lafadz ‫إَّيه‬ ‫إَل‬ ‫ا‬ ‫تعبدو‬ ‫أَل‬ ‫بك‬ ‫ر‬ ‫قضى‬ ‫,و‬ meaning to show that Allah SWT prohibits shirk and orders His servants to worship only Allah SWT.
Furthermore, this verse's second will or order is to be devoted and do good to older people.In this verse, Allah SWT prohibits not to snap and speaking rudely to the elderly but must respect them with kind and gentle speech, especially when both have reached old age.The content of this verse is also in line with the verse after it.After Allah SWT commanded us to do good by not speaking rudely, Allah say iḥsān is a masdar of the word ‫أحسن‬ -‫ُيسن‬ -‫إحساَن‬ (aḥsana yuḥsinu iḥsānan) which initially said was ‫.حسن‬The word iḥsān came from fi'il ṡulasi ‫,حسن‬ then there are additional letters, namely hamza, until it becomes ‫.أحسن‬In the rules of the Arabic language, adding notes to a word will make the word have a different meaning.The word ‫حسن‬ is fi'il lazim or intransitive verb that means good.
Adding hamza to the verb gives the benefit ta'diyyah, which demands that the verb requires an object, so the word ‫أحسن‬ meant to do good.
In Al-Mu'jam Al-Mausu'ah to Alfazil Qurān, say ‫اإلحسان‬ as in Surah Al-Baqarah: 83 above has meaning ‫.الرب‬21Dr. Muhammad Dawud, a Muslim scholar from Egypt, explained the difference in words iḥsān and ḥusna in the Al-Quran delivered at the event entitled ‫القرآّن"‬ ‫البيان‬ ‫ائع‬ ‫".رو‬The word iḥsān gets additional letters is hamza.Adding letters to the term iḥsān indicates that the word has more meaning than the original word, Hasan.Being kind to parents is an act that must be done by a child anywhere and anytime, not bound or limited by time.However, when the word used to show the meaning of "doing good" to parents is the word iḥsān, as in the five verses above, there is an emphasis or a more profound element in the meaning.As a believer, a child must treat his parents very well, such as giving the things his parents need, not just showing courtesy to his parents.
Al-Wahidi, in his book Al-Basith explains the letter ba' in the pronunciation of ‫الدين‬ ‫ِبلو‬ ta'alluq or related to the pronunciation of ISLAMIKA INSIDE: Jurnal Keislaman dan Humaniora iḥsān.The word iḥsān is a substitute word for the fi'il form as in the utterance ‫يدا‬ ‫ز‬ ‫ِب‬ ‫;ضر‬ therefore, the word iḥsān in verse above means the fi'il, namely ‫ا‬ ‫.أحسنو‬The jar letters concurrent with iḥsān are generally in the form of ila, not ba'.However, all the words iḥsān, which are paired with the word ‫الدين‬ ‫الو‬ in the Quran, always use the letter ba'.That also has implications for its meaning.
The word ‫إىل‬ means ‫الغاية‬ ‫انتهاء‬ meaning there is a distance or separation between two things.Therefore, the meaning of

‫اإل‬ ‫إىل‬ ‫حسان‬
shows a depiction as if there is a space between the child and the parents.In contrast to ba', the letter ba' means ‫,اَللصاق‬ meaning something is permanently attached, existing, and always together.
That is, ‫اإلحسان‬ ‫ب‬ gives the meaning that doing good is an act that will always be connected to a child.That also shows that the relationship between parents and children is a relationship that wins; there is no distance between the two.Allah SWT gives understanding to His servants that the relationship between the two will never be cut off, but that doing good to parents is something that a child must always do; it will not be cut off for specific reasons.Whatever the circumstances, a child must always be respectful to his parents.
When viewed from the context regarding the explanation and situation, the five verses above are addressed to believers.Therefore, Allah SWT uses the word iḥsān to imply that parents should be treated well.As a child and believer, he must respect and love his parents whenever, wherever, and whatever the conditions.Because the obligation to serve and do good to parents will not be abandoned for specific reasons.
verses, the obligation to serve and do good to both parents is shown by how it is conveyed, which is always mentioned after the command to worship Allah.Ibn Kathir explained that the highest and most noble right is the right of Allah SWT.Namely, He is the only essence that must be worshiped, not something else.Then followed by the righteousness of creatures, and the most important are the rights of parents. 24For this reason, the verses containing Allah SWT's requests are always accompanied by the righteousness of His servants, which begin by mentioning the rights of parents, as in Surah Al-Isrā, verse 23, Luqman verse 14, and other verses.

Conclusion
Based on the analysis that has been done, it can be concluded that the words iḥsān and ḥusnā, which are accompanied by the word ‫الدين‬ ‫الو‬ in the Quran, have different meanings implications seen from the context.In a linguistic context, the word iḥsān comes from fi'il ṡulasi, which then gets one additional letter, hamzah.Thus, the meaning of the word iḥsān in the five verses has more meaning than the word ḥusnā.In the context of the situation that is seen from to whom and how the verses were revealed, the five verses are addressed to the Prophet Muhammad and the believers.Therefore, in practice, a believer must be devoted and do good to parents in a better way, love, look after, meet the needs of parents, obey their orders, and so on.
As for the meaning of the word ḥusnā in Surah Al-Ankabut verse 8 in a linguistic context, it means as it is understood, namely doing good but at a different level from the word iḥsān.In the context of the situation, the meaning of doing good here is that there are things that also need to be considered and boundaries that need to be underlined when parents have different beliefs about their children.A child still has to respect and be polite and kind to his parents, but he shouldn't do that when it comes to faith and religion.
contained in lafadz ‫إحساَن‬ ‫الدين‬ ‫,وِبلو‬ as in the surah al-Isra verse 23, surah Luqmān verse 15 and al-Baqarah verse 83.In sahihain, Sahih Bukhari, and Sahih Muslim, a hadith narrated by Ibnu Mas'ud ra, he said, "I asked the Messenger of Allah what practice is the most important."The Prophet replied, "Praying just in time."I asked back, "Then what?"The Prophet SAW replied, "Filial to parents."I asked