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All Journal AL ISHLAH Jurnal Pendidikan Nazhruna: Jurnal Pendidikan Islam Jurnal Living Hadis LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Sakina: Journal of Family Studies

Muhammad Zainuddin

Universitas Islam Negeri Maulana Malik Ibrahim Malang, Indonesia

Author-ID : 2424013

Religion Humanities Education Languange, Linguistic, Communication & Media Mathematics Social Sciences Other

Published : 6 Documents Claim Missing Document

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Articles

Sunnah Ghairu Tasyri'iyyah Yusuf Al-Qardhawi's Perspective and Its Relevance in Building Religious Moderation Umi Sumbulah; Muhammad Zainuddin; Dio Alif Bawazier
Jurnal Living Hadis Vol 6, No 2 (2021)
Publisher : Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/livinghadis.2021.2732

This article contains the moderate thoughts offered by Yusuf al-Qardhawi in understanding al-Sunnah. Sunnah is defined differently according to the scientific field emphasized. There is a definition of sunnah according to hadith experts, ushul fiqih experts and jurists. Sunnah in terms of content, there are sunnah qauliyyah, sunnah fi'liyah and taqririyah. The degree of sunnah is second only to the Qur'an. The division of the sunnah into tasyri'iyah and ghairu tasyri'iyah had its seeds in the classical period of the history of Islamic law. In the contemporary period the division of the sunnah into tasyri'iyah and ghairu tasyr'iyah got its perfect form. One of the scholars who developed the distribution of the sunnah is Yusuf al-Qardhawi. He emphasized a moderate understanding in understanding the sunnah. The trick is to divide the sunnah into sunnah tasyri'iyah and ghairu tasyri'iyah so as not to fall into an extreme understanding, as groups that claim sunnah in its various forms must be obeyed and groups that claim to separate worldly things from religions that are too extreme. This idea is an idea that is considered effective in balancing religious understanding so as not to become a group that is too extreme left or right. Especially in the midst of widespread intolerance, extremism and radicalism that is exposed to some contemporary Muslim society.

The Exemplary Approach of Islamic Religious Education Teachers in Fostering Emotional Spiritual Quotient Mohammad Usman; Muhammad Zainuddin; Muhammad In’am Esha
AL-ISHLAH: Jurnal Pendidikan Vol 13, No 3 (2021): AL-ISHLAH: Jurnal Pendidikan
Publisher : STAI Hubbulwathan Duri

The purpose of this study was to gain an understanding of Islamic Religious Education Teachers' exemplary approach to developing students' emotional, spiritual quotients. This article employs a qualitative research methodology in conjunction with a case study approach. The approach taken is consistent with the formulation of the problem under investigation. Informants were chosen based on the research's objectives. Formal and informal interviews were conducted. The findings of this study demonstrate two aspects of the emotional approach in Islamic education: Methods of persuasion and education. Teachers develop spiritual, emotional intelligence by providing students with new knowledge that includes exemplary figures dating all the way back to the Prophet Muhammad's time and exemplary national figures, as well as by inviting students to practice family strategies for recognizing and managing their own emotions, the ability to motivate themselves, the ability to recognize the emotions of others, and how to build relationships with others.

The Roots of The Problem of Islamic Education and Criticism of Modern Islam Post The Events of September 11, According to Ibrahim M. Abu Rabi Anwar Sa'dullah; Muhammad Zainuddin; Muhammad Asrori
Nazhruna: Jurnal Pendidikan Islam Vol 4 No 2 (2021): Islamic Education
Publisher : Program Studi Pendidikan Islam Institut Pesantren KH Abdul Chalim Mojokerto

The discourse on the problem of Islamic education and modern Islamic history is a problem that continues to be solved. On this basis, it is necessary to criticize and elaborate the root of the problem that makes the problem able to be resolved. Moreover, the study of Islamic education and the history of the problems in the midst of Muslims is very complex. Therefore, in this article, we try to look at and examine the root causes of Islamic education and how modern Islamic history after the events of 11 September 2001 at the World Trade Center Building which killed many people. This incident also made the world community perceive Islam as a religion of violence and teach terrorism. This is what is in the international area. Thus, Islam is frightening in the eyes of the international community. For this reason, an in-depth investigation and study is needed to reveal the background and impact of the post-September 11 tragedy. Finally, it also finds the root causes of modern Islamic history and the roots of the problems that lie within the contemporary Islamic education system.

REFLECTION ON THE RELATIONS OF ISLAMIC LAW AND POLITICS Dio Alif Bawazier; Muhammad Zainuddin
LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 16 No. 1 (2022): JUNI
Publisher : LP2M Universitas Ibrahimy

Discussions about Islamic Law and Politics are always interesting things to discuss. It is interesting because it has become a debate of all time, especially from various circles of formalist madhhab Islamic groups dealing with substantialist schools. The group's debate can be narrowed down to the question of the position of Islamic Law on politics and vice versa. The question is not a simple problem, because the implications are very large for the construction of thought in theory and reality. The purpose of this study is to determine the relationship between power and legal justice, to examine the identity of law and justice, and the necessity of power in law enforcement. The results show that Islamic law is knowledge of human rights and obligations while politics is knowledge of managing public affairs based on power. When viewed from the Islamic law literature, politics is part of the discourse in Islamic law. The Islamic law that regulates politics also has a gap in the interest of incoming power, therefore the Islamic power is obliged to conduct deliberation so that the people's interest is maintained in ijtihadi law and in the application of non-ijtihadi law. Power must uphold justice in every action and its actions cannot be separated from the law. This means that the power to enforce justice is through a just law. Enforcement must be carried out by power so that if power betrays the people, impeachment may be carried out.

Tradisi Jeulamee Di Kecamatan Peunaron Dalam Pernikahan Suku Aceh Perspektif Mashlahah Muhammad Zainuddin
Sakina: Journal of Family Studies Vol 4 No 1 (2020): Family Issue
Publisher : Fakultas Syariah Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Tradisi pemberian jeulamee menjadi suatu momok yang menakutkan bagi mayoritas pemuda yang ingin menikah karena sebagian besar calon istri dari perempuan suku Aceh pasti akan memasang harga mahar yang terbilang cukup tinggi dan fantastis jika diukur dari ukuran masyarakat yang mayoritas di dominasi oleh tingkat ekonomi kelas bawah. Penelitian ini meneliti konsep dan praktik pemberian jeulamee dalam pernikahan suku Aceh di Kecamatan Peunaron dan bagaiman konsep tersebut dipandang menurut kacamata mashlahah Najmuddin al-Thufi. Penelitian ini tergolong kedalam jenis penelitian empiris, dengan menggunakan pendekatan empiris aktualistik deskriptif yang bersifat konkrit dan aktual. Dalam penelitian ini, sumber data primer yang digunakan adalah informasi dari para informan, dilengkapi dengan data skunder. Pengumpulan data ditempuh dengan observasi dan wawancara. Hasil dari penelitian ini menunjukkan bahwa jeulamee sama dengan mahar, hanya saja yang berbeda adalah bentuknya yang mengharuskan emas dalam takaran mayam. Jeulamee merupakan simbol kehormatan baik bagi pihak perempuan maupun pihak laki-laki. Faktor-faktor yang mempengaruhi kadar jeulamee diantaranya pendidikan, keturunan, pekerjaan, dan kecantikan. Adapun tradisi jeulamee dalam pernikahan suku Aceh ini masuk dalam kategori mashlahah Najmuddin al-Thufi. Menikah dengan menetapkan jeulamee yang nilainya tinggi akan menarik suatu manfaat, yaitu menjadi suatu motivasi bagi para pemuda untuk bekerja keras dan mereka bisa mempersiapkan diri dan berupaya meningkatkan kesejahteraan keluarganya ketika sudah menikah nanti.

JEULAMEE ON ACEH PEOPLE’S MARRIAGE IN ISLAMIC LAW AND PHENOMENOLOGY PERSPECTIVE Muhammad Zainuddin; Roibin Roibin; Abbas Arfan
LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 16 No. 2 (2022): DESEMBER
Publisher : LP2M Universitas Ibrahimy

Jeulamee was the nickname of dowry in Aceh, it was just that the term jeulamee had an exclusive meaning, that gold ‎is the only form of dowry that was traditionally recognized in Aceh. Another uniqueness was that gold was ‎measured by the size of the mayam. One mayam alone was equivalent to 3. 3 grams of gold. Jeulamee was a hot issue that repeatedly stuck out along with the holding of marriages in the community. When ‎it was heard that a marriage was about to took placed, the opinion of the jeulamee would followed him. The ‎screams of the youth in Aceh, “hana peng hana inong” (no money, no wife) seemed to voiced a cynical criticism ‎that only men with the title of financial freedom could marry. This studied aims to explained and analyze the ‎concept of jeulamee in Acehnese marriage from the perspective of Islamic Law. The typed of researched used was sociological legal researched, with a phenomenological approached and the data ‎analysis was descriptive-qualitative. Data was collected by used interview and observation techniques. The ‎results showed that the obligation of gold as a marriage dowry in Peunaron sub-district did not conflict with ‎Islamic Law, this was evidenced by the absence of the opinion of the four madhhab scholars who oblige and ‎forbid it, there was even a hadith of the prophet Muhammad SAW that allowed his companions to marry with a gold dowry. There were two arguments for the preservation of jeulamee, namely: first, materialistic idealist, that jeulamee was ‎a tradition that was created and had a good purpose, such as preventing divorce, motivating young people who ‎want to got married to worked hard, because wealth was a necessary provision to navigate life, and uplift and ‎glorify women; second, normative formalistic, that jeulamee was a law of agreement from the community ‎‎(becoming customary law) and did not deviate from the concept of dowry in Islam.

Co-Authors Abbas Arfan Anwar Sa'dullah Dio Alif Bawazier Dio Alif Bawazier Mohammad Usman Muhammad Asrori Muhammad In’am Esha Roibin Roibin Umi Sumbulah

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