The textual understanding of the Quran and Hadith during the pandemic era has manifested an obstacle for the implementation of the advised health protocols against COVID-19. The textualists try to confront the Quran and Hadith with the social reality of health. They insisted that one should only fear of Almighty God Almighty, not the corona virus, and the congregation of the prayers should be performed at mosques. Against this backdrop, MUI released a guide to worship during the holy month of Ramadan 2020 in the midst of COVID-19. This article, subscribing to qualitative research method investigates the MUI guidance through socio-genetic motive theory. Following the thematic framework, this research found that MUI's socio-genetic motive in appropriating COVID-19 as a mercy (rahmat) is to reduce the potential for conflict, in shifting the meaning of worship to not only in the mosque is to form household harmony, and in optimizing fasting, and zakat is to foster social awareness. While the MUI's motive for basing on Hadith in ordering the use of masks is self-protection and other fellow humans, the motive for maintaining personal hygiene is social health awareness, and the motive to stay at home is not to endanger others. The novelty of this research is to answer the idealism of textualists by combining the study of religious texts with social theory. Keywords: socio-genetic motive; MUI; Quran and Hadith

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<span lang="EN-US">This article aims reveal the conflicting motives for understanding the coran and Hadith in Sundoluhur Pati Village, Indonesia. This article uses a phenomenological approach for looking through interviews with five charismatic peoples. This paper uses theory of motives and Bourdieu's theory of habitus, capital and arena. Motive theory is used to reveal the nature and characteristics of the problems, and Bouerdie's theory analyzes the developing problems in order to detect the modals used in arguing. The finding of the article is that the conflict began when the study of the Coran and Hadith with the books of al-Muwafaqat and al-I'tisham by Imam as-Syâthibi could be categorized as a theogenetic motif. The power desired by some figures and the community is a sociogenetic motive because of the community's push for religious leaders to return to old traditions.</span>

<p class="06IsiAbstrak">Syattariyyah Tariqa has its own uniqueness in dhikr. Namely, the process of change from the pronunciation of lâ ilâha illallâh to Allah, lahû, and the last is hû hû hû. There are so many motives and reasons why the word was chosen. This library-based research field, qualitative and ta'shîliyyah will see semantic language lessons in it. The result of this research is that the remembrance of hû hû hû can be called without pure intentions by the Sufi figure of the Syattariyyah Sufi Order. That is only done by people who have reached a high level in remembrance. Not only ordinary people and the lower middle class. In addition, the dhikr has an extraordinary spirit of glorification of God Almighty. Because dhamîr sya’nu (word hû) is presented to only refer to God Almighty. This research contributes to Sufi mystical treasures that study about how the foundations of Sufis and adherents of the tarekat in carrying out their teachings.</p>

<p><em>This research seeks to uncover the efforts and strategies of the hadit</em><em>h</em><em> scholars in selecting fa</em><em>lse hadith</em><em> that began to spread in the hot politics to be linked to the procedures for dealing with hoax news that also spread in the present era. The writing that uses qualitative research methods and sourced from library data finds that these false </em><em>hadith</em><em> can be identified by the weakness of the </em><em>texts</em><em>, the dislodging system of the sanad and the like</em><em> that</em><em>. Then the efforts of the hadith scholars were seen with the massive book of false </em><em>hadith</em><em>. Then, also analyze sharply about who is suspected of having forged a hadith. Not only that, the sources of hadith were strongly encouraged to completely close the gap to false hadith. This can be an example so the handling of hoax news must be serious. Because, the essence of fake hadith and hoax news is the same. That is not having clear and accountable source data.</em></p>