THE TERM SAIL IN THE QUR'AN (Ferdinand De Saussure's Semiotic Analysis)

  • Ramadona Rama UIN Sunan Kalijaga Yogyakarta
Keywords: Sail, Semiotics, Ferdinad De Saussure

Abstract

The term Sail in the Qur'an, according to various studies, refers to “a beggar.” The practice of begging negatively impacts moral and ethical values in society, eroding integrity and honesty. This study aims to analyze the meaning of Sail in QS. Al-Baqarah verse 177 and QS. Ad-Dhuha verse 10, and to explore how the context and principles of semiotics can emphasize that the term Sail should not be interpreted as “beggar.” The objective is to uncover meanings relevant to current social issues and to examine the impact of begging practices that do not align with Islamic values.This research is qualitative, descriptive, and analytical, utilizing Ferdinand de Saussure’s semiotic approach. Primary data is derived from QS. Al-Baqarah verse 177 and QS. Ad-Dhuha verse 10. The findings of this study indicate that: firstly, in QS. Al-Baqarah verse 177, the meaning of Sail suggests that those who ask for help have rights to the wealth of the faithful, and that giving should be done sincerely and with love for Allah. Secondly, the meaning of Sail in QS. Ad-Dhuha verse 10 instructs Muslims not to rebuke or treat beggars harshly, whether in material terms or advice. This prohibition against harshness reflects an invitation to act with gentleness and compassion. Thirdly, interpreting Sail in the context of contemporary issues highlights the importance of social solidarity, integrity, and honesty, fostering a harmonious environment and providing meaning and purpose in life.Top of FormBottom of Form

References

‘Abd al-Baqi’, M. F. (1986). Mu’jam al-Muhfahras li Alfaz al-Qur`an al-Karim. Beirut: Dar al-Fikr.

Ad-Dausy, M. (n.d.). I’robul Qur’an Al-Karim Wa Bayanuhu. Mujalod 1.

Ahmad Syarifuddin (2019). “Analisis Tafsir QS. Al-Duha Ayat 10 dalam Konteks Sosial”. Jurnal Studi Al Qur'an, Vol.8, No.2.

Ali Imron Al-Ma'ruf (2021). “Konsep Syukur dalam Al-Quran dan Implementasinya dalam Kehidupan Sehari-hari”. Jurnal Ilmu Ushuluddin, Vol. 20, No. 2.

Al-Jawi, M. N. At-Tafsîrul Munîr li Ma’âlimit Tanzîl. Surabaya: al-Hidayah, Juz II.

Al-Maraghi, M. (1946). Tafsir Al-Maraghi, Jilid 30. Kairo: Syirkah Maktabah Wa Mathba’ah Al-Bab Al-Hali wa Awladidhi.

Askar, S. (2009). Kamus Arab-Indonesia al-Azhar. Jakarta: Senayan Publisin.

Ath-Thabari, A. J. M. B. (2008). Tafsir Ath-Thabari Jilid 3: Surah al-Maarij. Ed. Besus Hidayat Amin and Mukhlis B. Mukti. 2nd ed. Jakarta: Pustaka Azzam

At-Thobari (1992), Jami' al-Bayan fi Ta'wil al-Qur'an Mesir: Daar al-Ma'arif.

Az-Zuhaili, W. b. M. (1418 H). At-Tafsir Munir. Damaskus: Darul Fikr.

Barthes, R. (2007) Petualangan Semiologi. Terj. Sterphanus Aswar Herwunarko, Yogyakarta: Pustaka Pelajar.

Daud, M. (2008). Mu’jam Al Furuq Ad-Dilaliyah Fil Qur’anul Karim. Qahirah: Darul Ghorib.

Departemen Agama RI. (2012). Al-Qur’an dan Pemberdayaan Kaum Dhuafa (Tafsir Al-Qur’an Tematik). Jakarta: Aku Bisa.

Eco, U. (1996). Sebuah Pengantar Menuju Logika Kebudayaan. Dalam Serba-Serbi Semiotika. Terj. Lucia Hilman, Jakarta: Gramedia Pustaka Utama.

Fitriah Suud dan Subandi (2018). “Kejujuran dalam Perspektif Psikologi Islam”. Jurnal Psikologi Islam, Vol. 4, No.2.

Rahardjo, M. (2006). Ferdinand de Saussure: Bapak Linguistik Modern dan Pelopor Strukturalisme.

Husin, M. (2019). Pengemis Dalam Perspektif Al-Qur'an Kajian Tematik Atas Ayat-Ayat Pengemis. UIN Sunan Kalijaga Yogyakarta.

Ibnu Katsir (2000). Tafsir Ibn Katsir. Riyadh: Darussalam Publishers.

Irawan MN, A. (2013). Pesan Al-Qur’an untuk Sastrawan. Yogyakarta: Jalasutra,
Published
2024-12-31
Section
Articles