The word al-wujuh is etymologically the plural form of the word wajh which means face or something that is the goal or intended. As for theTheujuh is lafaz, or a word that has similarities in letters and forms in various verse editors, but contains similar meanings. Az-Zarkasyi defines al-wujuh aal-wudu mmustardor as a word used in many meanings, such as lafadz ummah". In line with Az-Zarkasyi, Imam Shuyuti defines wujuh as “lafaz musmustardich is used in several different meanings [32].”

However, Salwa Muhammad criticized the definition. According to him, there is confusion between the perspective of the language of the Qur'an and the perspective of the language of the Qur'an in the definition because the language of the Qur'an should be much more distinctive and Arabic is only a tool for understanding. While Quraish Shihab means al-wujuh is the same word completely, in letters and forms, found in various verses, but various meanings contained. This has similarities to what Ibn Al-Jauzi said that the interpretation of each word, different in each place, is called al-wujuh [33].

An-Nazhair is the plural form of the word nazhirah which is interpreted by Quraish Shihab as the meaning of a word in one redaction (verse) but has the same meaning in another verse, even though it uses a different word. According to Ibn Al-Manzhur, an-Nazhair is a similarity and similarity in form, behaviour, deed, and word. Therefore, Zarkasyi said that al-wujuh is the word mustard that is used in several meanings, while an-nazhair is a comparable word or almost the same between one word and a different word. Thus, briefly, al-wujuh is the interpretation of a word that has several meanings, while an-nazhair is several words that have similarities or similar meanings [22] .

Several methods can be used in translating the Qur'an. According to Az-Zaqoni, two methods can be used in translating the Qur'an, namely literal translation and tafsiriah or maknawiah translation. A literal translation or lafziah is a language translation according to the order in which the source language is used. The technique of using this method is by first understanding the meaning of each word in the source language, then adjusting the exact equivalent of the word to the target language arranged like a sequence of words from the source text even though the meaning of the sentence from the source becomes unclear [6] .

The translation of tafsiriyah commonly called maknawiyah is the translation of the meanings of a word or sentence and explains it using another language without being bound by the structure of the original language. This definition is in line with Manna' al-Qaththan's opinion that the translation of tafsiriyah is the transfer of language without being bound by the order or sentence structure of the language from the source. Tafsiriyah translation is often referred to as maknawiyah because this method prioritizes the accuracy of meaning and perfect intent even though it has the potential to change the sentence structure of the source [34] .

The preparation technique begins with understanding the meaning and meaning of the source text first. After understanding the meaning of the text, then compose sentences with the composition of the target language without being bound by the structure of the source language. So from the description above, it can be concluded that the method of tarjamah tafsiriyah al-Qur'an is a translation model in the form of explaining the meaning of the verses of the Qur'an from the results of understanding [14] .

Lafadz al-qalb with all its derivations is mentioned in 153 words in 107 different verses. In the translation of the Ministry of Religion, lafadz qalb in both the singular and plural forms is defined as heart. The following are verses that contain the word qalb in both the mufrad and plural forms, including:

Hati in Arabic is often referred to by the term qalb, which is a mashdar form of the word qalaba-yaqlibu yang means back and foEtymologicallycally, qalb can be interpreted as a lump of flesh located in the chest cavity and becomes the circulatory center in the human body. According to Al-Ghazali, the heart is described in two aspects. The physical aspect that bs an organ in the human body and the spiritual aspect is to think, understand, and feel [35] .

The word heart or al-qalb in the Qur'an is used in several different terms according to the nature, position, and function of the heart itself. The word al-qalb with all its derivations is mentioned in 153 words in 107 different verses. When viewed using the rules of al-wujuh wa an-nazhair, the word heart or al-qalb has the same meaning as other words that are different in expression. For example, the word al-sadr has the same meaning as al-qalb, although, on the other hand, it has differences as well [36] .

So to find out that, this research will focus on an-nazhair on the word heart or al-qalb. Here are some forms of expression of the word heart in the Qur'an, including:

1. Al-Qalb

خَتَمَ اللّٰهُ عَلٰى قُلُوْبِهِمْ وَعَلٰى سَمْعِهِمْ ۗ وَعَلٰٓى اَبْصَارِهِمْ غِشَاوَةٌ وَّلَهُمْ عَذَابٌ عَظِيْمٌ

"God has locked their hearts and hearings. In their vision there is a cover, and for them a very heavy punishment." (Al-Baqarah [2]:7)

The word qulub in the verse above is the plural form of qalb which means heart according to the translation of the Qur'an of the ministry. As mentioned above, the use of the word qalb in the Qur'an is approximately 153 repetitions. In the above verse, Allah SWT explains that the heart is a vital part of the human senses that functions to receive and perceive all instructions from Him. So what causes the unbelievers to not accept the coming of the warning is the closure of their hearts. It happens because the forbidden deeds they continue to do unwittingly make their hearts closed and firmly locked [37], [38].

This is in line with the verse of Allah Almighty in QS Al-Hajj [22]:46. Allah SWT said:

اَفَلَمْ يَسِيْرُوْا فِى الْاَرْضِ فَتَكُوْنَ لَهُمْ قُلُوْبٌ يَّعْقِلُوْنَ بِهَآ اَوْ اٰذَانٌ يَّسْمَعُوْنَ بِهَاۚ فَاِنَّهَا لَا تَعْمَى الْاَبْصَارُ وَلٰكِنْ تَعْمَى الْقُلُوْبُ الَّتِيْ فِى الصُّدُوْرِ

"Do they not walk the earth so that their hearts can understand or their ears can hear? Indeed, it is not the eye that is blind, but the blind is the heart that is in the bosom."

Allah Almighty explains in this verse that the polytheists of Makkah used to witness the signs of His greatness and saw the Holy Prophet (SAW) the virgins of his companions, but their hearts were blind to the truth [39] .

2. Fuad

The word fuad is a noun form used to mean the word heart in the Qur'an. A total of 16 times the word fuad is mentioned in the Qur'an with all its derivations. All of them are scattered in QS Hud: 120, al-Isra': 36, al-Furqan: 32, al-Qasas: 10, al-Najm: 11, al-An'am: 110, 113, Ibrahim: 37, 43, al-Nahl: 78, al-Mu'minun: 78, al-Sajdah: 9, al-Ahqaf: 26, al-Mulk: 23, al-Humazah: 7 [40].

Allah Almighty said in QS Al-Qasas [28]:10

وَاَصْبَحَ فُؤَادُ اُمِّ مُوْسٰى فٰرِغًاۗ اِنْ كَادَتْ لَتُبْدِيْ بِه لَوْلَآ اَننْ رَّبَطْنَا عَلٰى قَلْبِهَا لِتَكُوْنَ مِنَ الْمُؤْمِنِييْنَ

"Moses' mother's heart became empty. Indeed, he would have almost revealed (that the baby was his child), had We not confirmed his heart that he might be among the believers (in God's promise) [41] ."

In the above verse Allah the Exalted uses the word fuad to mean the heart of Mother Moses (as). At that time it was Moses' mother who had carried out the command of inspiration from Allah SWT, but she was overcome with anxiety about the fate of her son. But after that, Allah Almighty really confirmed and gave peace in his heart [42] .

In another verse, the word fuad is mentioned in verse 113 of Al-An'am, Allah Subhanahu wa Ta'ala said:

وَلِتَصْغٰٓى اِلَيْهِ اَفْـِٕدَةُ الَّذِيْنَ لَا يُؤْمِنُوْنَ بِالْاٰخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوْا مَا هُمْ مُّقْتَرِفُوْنَ

The demons whisper beautiful words to each other as well) so that the little hearts of the unbelievers in the hereafter are attracted to the promptings and delight in them, and that they do what they (the demons) used to do [43] ."

One of Satan's ways of misleading man is to whisper deceitful words into people's hearts. Therefore, the human heart has full power to influence human behaviour itself. Then a dirty, bad, or damaged heart will tend to follow its bad passions [5] .

In other verses that indicate that fuad is a synonym of qalb, as in QS Al-Mu'minun

وَهُوَ الَّذِيْٓ اَنْشَاَ لَكُمُ السَّمْعَ وَالْاَبْصَارَ وَالْاَفْـِٕدَةَۗ قَلِيْلًا مَّا تَشْكُرُوْنَ

"It is He who has created for you hearing, sight, and conscience, but you are very little grateful."

In this verse, the word al-afidah is the plural form of fuad which means conscience. This verse explains that Allah Almighty has equipped man with hearing, sight, and conscience to hear the truth, notice the signs of His greatness, and think and live out every gift that has been given. But of the many blessings that Allah Almighty has given to man, there are still few of them who can thank Him. This verse also tells us that conscience is as important as sight and hearing to man [44] .

Based on the above, the word fuad and all its derivations are translated with the meaning of conscience. It is similar in meaning to the word qalb. However, there is a slight difference between the words fuad and qalb, namely in terms of the function of both. It is said by Hakim al-Tirmidhi that the fuad is the place of the bathiniyyah ru'yah, while the qalb is the place of knowledge, so it is likened that the fuad sees and the qalb knows. Another difference is that the word fuad in the Qur'an always uses a noun in contrast to the word qalb which can be found with both verbs and nouns [45] .

3. Shadr

The word shadr is linguistically derived from shadara yashduru which means to occur. Shade is also interpreted as muqaddamu kulli syai' wa awwaluhu i.e. the predecessor and beginning of all things. Another meaning, shade is the chest as a part of the body in which there is a call. The word shade is mentioned in the Qur'an in as many as 42 different verses [46] .

The word shadr in the Qur'an also has a similar meaning to the word qalb. As in verse 22 Allah Subhanahu wa Ta'ala says:

اَفَمَنْ شَرَحَ اللّٰهُ صَدْرَه لِلْاِسْلَامِ فَهُوَ عَلٰى نُوْرٍ مِّنْ رَّبِّه ۗفَوَيْلٌ لِّلْقٰسِيَةِ قُلُوْبُهُمْ مِّنْ ذِكْرِ اللّٰهِ ۗ اُولٰۤىِٕكَ فِيْ ضَلٰلٍ مُّبِيْنٍ

So, is the one whose Allah opens his heart to (accepts) the religion of Islam, and then gets light from his Lord (the same as the one whose heart is petrified)? Woe to those whose hearts are petrified of remembering God. They are in obvious error.

This verse explains that those who are opened by Allah Almighty to Islam, get hidayah, it is all very, very different from those who are misguided in heart. Those who are misguided, corrupt, and petrified will not be able to see any sign of His power. Even God threatens those who petrify their hearts. The heart is the centre of humans to know and perceive the verses of Allah SWT. In this verse also the word shade is interpreted with the heart [47]–[49].

In another verse, the word shadr is translated literally, i.e. the chest which is part of the human body. But the meaning or interpretation of its meaning refers to the heart that is in the chest. Al-An'am verse 125 Allah Subhanahu wa Ta'ala said:

Allah Subhanahu wa Ta'ala said:

فَمَنْ يُّرِدِ اللّٰهُ اَنْ يَّهْدِيَه يَشْرَحْ صَدْرَه لِلْاِسْلَامِۚ وَمَنْ يُّرِدْ اَنْ يُّضِلَّه يَجْعَلْ صَدْرَه ضَيِّقًا حَرَجًا كَكَاَنَّمَا يَصَّعَّدُ فِى السَّمَاۤءِۗ كَذٰلِكَ يَجْعَلُ اللّٰهُ الرِّجْسَ عَلَى الَّذِيْنَ لَا يُؤْمِنُوْنَ

So, whoever Allah wants to get hidayah, He will expand his chest to accept Islam. Whoever He wants to be lost, He will make his chest narrow again tight as if he were climbing into the sky. That is how God inflicts torment on unbelievers.

The word satyagraha is often juxtaposed with the word shade. In the sentence yasyrah shadrahu He will expand his chest. The meaning of the sentence (He will expand his breast) is the image of divine light shining on the heart of the believer. So whoever is obeyed, desired by Allah the Almighty to get guidance, will open his chest to accept Islam, that is, the door of his heart is open to receive divine light or light. The word shade means chest on the human body. In the Qur'an, this kind of thing may not be applied in its true sense, while the true meaning is the heart that is in the chest. Based on the above understanding, the word shade can be used as a synonym or nazhair of qalb which means heart. But shade is interpreted more broadly than the heart in terms of its function. This is in line with the Judge's saying that the function of shade is the place or space where the heart and lust meet [50] .

4. Lubb

Linguistically the word lubb comes from labba which means to be ingenious. But the word lubb can also be interpreted as the essence of starch, essence, heart. The word club in the Qur'an is mentioned approximately 16 times using the plural form of takfir, namely alba. According to Al-Hakim, in the lobby, there is the light of monotheism and solitude. Then the light of lubb cannot be found except for those who have faith in Him [51] .

Al-Baqarah verse 269 Allah Subhanahu wa Ta'ala said:

يُّؤْتِى الْحِكْمَةَ مَنْ يَّشَاۤءُ ۚ وَمَنْ يُّؤْتَ الْحِكْمَةَ فَقَدْ اُوْتِيَ خَيْرًا كَثِيْرًا ۗ وَمَا يَذَّكَّرُ اِلَّآ اُولُوا الْاَلْببَابِ

He (Allah) bestows wisdom upon whom He wills. He who is endowed with wisdom, indeed he has been endowed with much kindness. No one can learn a lesson, except ululalbab.

Allah Almighty provides the nature of wisdom, wisdom, and knowledge to His desired servants. By gaining wisdom, he can distinguish between right and wrong. Therefore not everyone has a lubb or heart core, which is the light of monotheism. So from the explanation above the word lubb has the same meaning as qalb, the difference is that lubb is more special when compared to qalb [52] .

I give praise and gratitude to God Almighty, because of His blessing and mercy, I was able to finish writing this scientific.

All authors contributed equally to the main contributor to this paper, some are as chairman, member, financier, article translator, and final editor. All authors read and approved the final paper.

All authors declare no conflict of interest.