Solahuddin, Ahmad
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Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 6 No. 1 (2016): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

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QS. al-Mâ?ûn was seen as likely incoherent for the structural sura has definitely talking on some topics. This article would analyze QS. al-Mâ?ûn by using semiotics approach with operational steps: giving analysis on the level (1) syntagmatic, (2) paradigmatic, (3) binary opposition, (4) historical confirmation. In the end, the results show that: first, QS. al-Mâ?ûn has the cohesiveness of the structure shown by the existing cohesive element. The relationship between the first and the second verses is shown by fâ? fa?î?ah. The relationship between verses 2 and 3 is shown by waw ?a?f. The relationship between verse 4 and the previous verse, (QS. al-Mâ?ûn: 1, 2 and 3) is indicated by fâ? fa?î?ah; or may be it says that the fourth verse is the answer to the question of the first verse. Then, between verse 4, 5 and 6, is actually a sentence. While the relationship between verse 7 with the previous verse (QS. al-Mâ?ûn: 4, 5 and 6) is shown by waw ?a?f. Second, QS. al-Mâ?ûn speaks about religious liar who is characterized: 1. A person who likes to be harsh on orphans and forbidding to feed the poor, 2. People who are lax in prayer and have no social concern.  
ṢALLÛ FÎ RIḤÂLIKUM DURING COVID-19 Solahuddin, Ahmad; Firdaus, Atiqoh; Qudsy, Saifuddin Zuhri
ULUL ALBAB Jurnal Studi Islam Vol 21, No 2 (2020): Tafsir and Hadith
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v21i2.10139


Many Indonesian people talk about the additional ṣallû fî riḥâlikum in azan, thus questioning the hadith that is referred to. Afterwards, the Indonesian ‘Ulamâ’ Council (MUI) immediately states that ṣallû fî riḥâlikum refers to al-Bukhârî: 632; 666 and Muslim: 699. Next, MUI appeals to muezzins to read the additional in the hope that people will not attend mosques and avoid communal worship. Even so, public still do not fully believe in MUI, and the ṣallû fî riḥâlikum was not announced, hence the congregational prayers continued. With this background, this paper attempts to address this problem by using culture-shock, reception, sociology theories. This research found that, ṣallû fî riḥâlikum became a cultural shock and was perceived in Indonesia with three kinds of models: dominant, negotiated, and optional readings. Ṣallû fî riḥâlikum becomes an "objective meaning" and is used by Muslims when prayer itself is more important than congregational prayer in order to avoid demolition. Ṣallû fî riḥâlikum is expressed in various forms. Some read it while holding back sobs, others refuse. In the end ṣallû fî riḥâlikum became cultural documentation for Muslims as a whole.