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All Journal Ar-Raniry, International Journal of Islamic Studies Substantia: Jurnal Ilmu-Ilmu Ushuluddin Religio : Jurnal Studi Agama-agama Al-Adyan: Jurnal Studi Lintas Agama SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Mutawatir : Jurnal Keilmuan Tafsir Hadith TAFSE: Journal of Qur'anic Studies Tahqiqa: Jurnal Pemikiran Hukum Islam WATHAN: Jurnal Ilmu Sosial dan Humaniora FATHIR: Jurnal Studi Islam
Maizuddin M. Nur
Universitas Islam Negeri Ar-Raniry Banda Aceh
Religion Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Sistematika dan Persentase Bab-Bab Hadis Suwarni Suwarni; Maizuddin Maizuddin
TAFSE: Journal of Qur'anic Studies Vol 3, No 1 (2018)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (253.317 KB) | DOI: 10.22373/tafse.v2i1.8076

Abstract

Sunan is a book compiled based on fiqh chapters or contains ahkam (law) traditions to be used as a reference for fiqh scholars in legal matters, such as the books of Sunan al-Nasai, Sunan Abi Dawud, Sunan al-Tirmidhi, Sunan Ibn Majah, and Sunan al-Darimi. However, there are differences in the systematics and percentages in some of these sunan books. To see this problem further, this literature review was carried out descriptively and comparatively by referring to related sources. In the book of sunan, it was found that there were some books that did not strictly use the systematics based on the fiqh chapter, as they were named the book of sunan. The systematics and percentage of hadith chapters in the Sunan book as a whole differ both in terms of the number of chapters and the number of hadith in the Sunan book. Sunan adalah kitab yang disusun berdasarkan bab-bab fikih atau berisi tentang hadis-hadis ahkam (hukum) untuk dipakai sebagai referensi ulama fikih dalam istinbat hukum, seperti kitab Sunan al-Nasai, Sunan Abi Dawud, Sunan al-Tirmidzi, Sunan Ibnu Majah, dan Sunan al-Darimi. Namun, ada perbedaan dalam sistematika dan persentase pada beberapa kitab sunan tersebut. Untuk melihat permasalahan ini lebih lanjut, kajian kepustakaan ini dilakukan secara deskriptif dan komparatif dengan merujuk pada sumber-sumber terkait. Dalam kitab sunan, ditemukan ada sebagian kitab yang tidak secara ketat menggunakan sistematika berdasarkan bab fikih, sebagaimana penamaannya sebagai kitab sunan. Sistematika dan persentase bab-bab hadis dalam kitab sunan secara keseluruhannya berbeda-beda baik dari segi jumlah bab maupun jumlah hadis dalam kitab sunan tersebut.
Kecenderungan Memakai Cadar di Kota Banda Aceh dan Aceh Besar: Kajian Living Hadis Maizuddin Maizuddin; Suarni Suarni
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 9 No. 1 (2019): JUNI
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (657.952 KB) | DOI: 10.15642/mutawatir.2019.9.1.44-67

Abstract

The article aims at describing the tendency of wearing a veil in Banda Aceh City and Aceh Besar District, which has recently increased significantly. It employs living hadith as a concept with a qualitative method that seeks to explore hadiths that living in Muslim societies, how they are applied and made into traditions in daily life. The article argues that the use of the veil was more based on self-protection than on theological motivation. However, they still held that wearing veil is a sunna. This circumcision is then understood in a totalistic ideal typology, which leads to the implementation of Sunna in a higher level of application. Besides, women who wear a veil feel more filled with religious nuance, which manifests in the attitude of ‘iffah (self-care), islah} (improvement of knowledge and behavior) and ‘izzah (feeling noble). Also, the religiosity of a veiled female affects in two aspects: socio-morality and psychological aspect.
PROGRESIVE QUR’ANIC STUDIES IN INDONESIAN STATE ISLAMIC HIGHER EDUCATION (2014-2019): IMPLEMENTATION AND DEVELOPMENT Maizuddin Maizuddin; Zulihafnani Zulihafnani
Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 22 No. 1 (2021): Januari
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/qh.2021.2201-06

Abstract

This article describes the state of progressive Qur'anic interpretation studies over the past five years at three State Islamic Higher Education, UIN Ar-Raniry Banda Aceh, UIN Imam Bonjol Padang and UIN Sultan Syarif Kasim Riau. The article is based on the argument that the study of the progressive interpretation of the Qur'an which is reflected in the issues of social justice, women and gender equality, pluralism, and deradicalization has strong relevance to contemporary issues that are widely discussed by scholars. In addition, it is also the responsibility of Islamic higher education to provide Qur'anic solutions to the contemporary problems. The study focused on three questions, namely: the frequency of progressive interpretation studies, the concentration of progressive interpretation issues, and the development and orientation of progressive interpretation studies. The method used in this study is a literature review of the scientific publications of lecturers in the study of the Koran and the final papers of students majoring in Al-Qur'an and Tafsir. The results showed that the study frequency of progressive Qur'anic interpretation in the three universities in the period 2014 – 2019 was still low, recorded at 18.52%. However, the frequency  of progressive Qur'anic studies in the 2014-2019 period showed an increase of 1.3%. The issues discussed have covered the four issues mentioned above, although some of them have not received enough attention. The orientation of the study is still concentrated on the interpretation of the meaning of the Koran, it has not yet led to a methodological study in building a paradigm and approach to contemporary interpretation. Keywords: progressive exegesis; frequency; issues; development and orientation of the study
Studi Terhadap Makna Hadis-Hadis Moderasi Beragama Abd Wahid; Maizuddin Maizuddin; Tarmizi M Jakfar
Jurnal Ilmiah Al-Mu ashirah Vol 19, No 2 (2022)
Publisher : Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v19i2.17710

Abstract

Prophet Muhammad SAW is a source of information and guidance for people in carrying out the complete Islamic law. However, the understanding of this information does not always result in a unanimous agreement among the Muslim community, except in some aspects that are clearly defined in the Quran and authenticated Hadiths. In some cases, there may be opportunities for different practices based on the context of the situation. During the Prophet's lifetime, his companions could easily confirm the correctness of their actions by seeking his guidance. In certain cases, the Prophet's guidance was clear and unambiguous, and his companions were obliged to follow it. In other cases, the Prophet provided alternatives, allowing them to choose according to the situation they faced. In the context of religious moderation, which requires alternatives in some matters, there is a need for in-depth research into some Hadiths that contain messages on the importance of practicing religious moderation. This is necessary to avoid misunderstandings among the Muslim community and to create a harmonious religious social life, both within and outside the Muslim community.ABSTRAKNabi Muhammad Saw merupakan sumber informasi dan panutan bagi manusia dalam melaksanakan syariat Islam secara kaffah. Pemahaman terhadap berbagai informasi tersebut tidak secara tegas menghasilkan satu kata sepakat bagi umatnya, kecuali dalam beberapa aspek yang ditetapkan dengan ayat Alquran yang muhkam dan hadis-hadis mutawatir. Bahkan dalam beberapa kasus, dianggap memiliki peluang untuk dipraktikkan dengan beberapa alternatif, sesuai dengan konteks yang mengitari umat manusia.  Dalam praktiknya, para sahabat dengan mudah dapat mengkonfirmasi setiap amalan yang mereka lakukan karena masih hidupnya Nabi Saw.  Dalam kasus tertentu, para sahabat mendapati titah Nabi jelas dan tegas, sehingga tidak boleh bagi mereka mempraktikkan dengan cara yang tidak diizinkan oleh Nabi mereka. Sedangkan dalam beberapa aspek lainnya, Nabi memberikan alternatif kepada mereka untuk memilih sesuai dengan situasi dan kondisi yang dihadapi. Dalam konteks moderasi beragama, yang menuntut adanya alternatif-alternatif dalam suatu perkara, dibutuhkan penelitian secara mendalam terhadap beberapa hadis yang mengandung pesan-pesan terhadap pentingnya praktik moderasi beragama tersebut, sehingga tidak menimbulkan kesalahpahaman di kalangan umat Islam, dan juga dapat menciptakan kehidupan sosial keagamaan secara harmonis khusus di internal umat Islam itu sendiri, dan secara umum terkait pihak eksternal umat Islam.
Mempertimbangkan Waktu Kemunculan Hadis dalam Penggunaannya sebagai Bayan Al-Quran untuk Istimbath Hukum Maizuddin Maizuddin; Abd. Wahid; Tarmizi M. Jakfar
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 25, No 1 (2023)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v25i1.17696

Abstract

This article aims to examine the hadiths used by the majority of scholars from the perspective of the emergence of hadiths to be used as bayan of the Koran in the inheritance of kalalah by conducting a literature review of ushul fiqh works, interpretations and explanations of hadiths. This is based on the decisions of several religious courts in Indonesia which stipulate that the existence of daughters hinders siblings from obtaining inheritance. This ruling is different from fiqh which in no way makes having a daughter hinder siblings from obtaining an inheritance based on the hadith used in interpreting the Koran. The results of this study show that consideration of the time of appearance (wurud) of hadith has become the practice of Sunni scholars in legal istinbath, but is not applied to the function of bayan of the Koran. While the Prophet made legal decisions based on the verses of the Koran that had been revealed to him. On the other hand, it can be seen that the inheritance system built by the Qur'an is carried out gradually in four stages with the revelation of verses within a span of six years, each of which stipulates certain aspects of inheritance law. The use of these hadiths is seen as inappropriate because the hadiths have lost the spirit of renewal that the Qur'an has made. The context of the verses that were revealed later was different from the verses that were revealed earlier. The hadith is only appropriate to use as bayan verses 11 and 12 of sura al-Nisa' which explain their respective parts, not to explain the meaning of kalalah. Abstrak: Artikel ini bertujuan untuk menelaah hadis yang digunakan oleh jumhur ulama dari sisi pertimbangan waktu munculnya hadis untuk digunakan sebagai bayan Alquran dalam kewarisan kalalah dengan melakukan telaah literatur dari karya-karya ushul fiqh, tafsir dan syarah hadis. Hal ini didasari adanya putusan beberapa pengadilan agama di Indonesia yang menetapkan keberadaan anak perempuan menghalangi saudara dalam memperoleh warisan. Putusan ini berbeda dengan fikih yang sama sekali tidak menjadikan adanya anak perempuan menghambat saudara dalam memperoleh warisan berdasarkan hadis yang digunakan dalam menafsirkan Alquran. Hasil telaahan tersebut memperlihatkan bahwa pertimbangan waktu kemunculan (wurud) hadis telah menjadi praktik ulama Sunni dalam istinbath hukum, tetapi tidak diterapkan untuk fungsi bayan Alquran. Sementara Nabi membuat keputusan-keputusan hukum didasarkan atas ayat Alquran yang telah diturunkan kepada beliau. Di sisi lain, terlihat bahwa sistem kewarisan yang dibangun Alquran dilakukan secara gradual dalam empat tahap dengan turunnya ayat dalam rentang waktu enam tahun yang masing-masingnya menetapkan aspek-aspek tertentu hukum kewarisan. Penggunaan hadis-hadis tersebut oleh jumhur ulama dipandang tidak tepat karena hadis-hadis telah kehilangan semangat pembaruan yang telah dibuat Alquran. Konteks ayat yang turun kemudian telah berbeda dengan ayat yang turun terlebih dahulu. Hadis tersebut hanya tepat digunakan sebagai bayan ayat 11 dan 12 surat al-Nisa’ yang menjelaskan bagian masing-masing, tidak untuk menjelaskan makna kalalah.
MEMAHAMI KAEDAH AL-KHURUJ MIN AL-KHILAF Maizuddin M. Nur
Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam Vol. 7 No. 1 (2013): Januari
Publisher : Sekolah Tinggi Ilmu Syariah Al-Hilal Sigli Aceh- Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61393/tahqiqa.v7i1.150

Abstract

Rules of fiqh as an attempt to understand the general principles of fiqh andprovide convenience in applying the laws to the problems faced have beendeveloped by the jurists. One such principle is the principle of al-khuruju min al- al-khilaf. Some people categorize this as a rule of special rules in the field ofsiyasah. However, it appears that the practice of application of this rule fqihalmost penetrated all areas where there are differences of opinion. School leadershave practiced this method although by leaving the results of their ijtihad. However, this rule can not be applied as such. The application of this rule islimited to certain conditions. In connection with this issue methods oftransactions, seemingly not be applied strictly, because the field is experiencing avery special feature supple and flexible.
The Typology of Hadith as the Bayān of the Qur’an and Its Implications for the Reform of Islamic Inheritance Law Maizuddin, Maizuddin; Chalida, Sri; Hanum, Sarmida; Zulihafnani, Zulihafnani; Nur, Ikhsan
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 7, No 2 (2023): Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/sjhk.v7i2.17467

Abstract

This paper is a study of the typology of hadith that functions as the bayān (elucidation) of Qur’anic verses and its implications for the reform of Islamic inheritance law. The use of hadith as the bayān of the Qur’an is a common practice of ulema (Muslim scholars) in producing fiqh (Islamic jurisprudence) law. However, certain uses of hadith as the bayān of the Qur’an have also been criticized by scholars. This study is a literature review on hadith viewed as the bayān of the Qur’an, with the primary focus on Islamic inheritance law. Data were collected by means of examining certain hadith used as the bayān of the Qur’an by mufassir (exegete) and fuqaha (Islamic jurists) in carrying out legal istinbath (decision making), especially in cases of inheritance. This study concerns with the studies of the typologies of hadith functioning as the bayān of the Qur’an and their problems that have not been conducted optimally. These studies indicated that certain hadiths used as the bayān of the Qur’an still posed an issue from a methodological point of view. This present study seeks to address three important issues of concern. First, there are three typologies of hadith as the bayān of the Qur’an, namely 1) hadith stated directly by the Prophet as an explanation or a practice of certain verses, 2) hadith stated by the companions of the Prophet as the bayān of a verse, and 3) hadith with no instruction from the Prophet nor indication from the companions as explanations for certain verses, but used as the bayān of certain verses by Islamic jurists. Second, each typology has methodological problems in terms of the context, incompleteness, and hadith occurrence, and the methodological problem has worsened in the last typology. Third, the use of hadith in the third typology as the bayān of the Qur’an in legal istinbath has provided an opportunity for Islamic jurists to renew the Islamic law in the field of inheritance by taking into account the methodological aspect.
Komunikasi Antara Orang Tua dan Anak Menurut Tafsir Ibnu ‘Asyur Hidayat, Fairuz; Maizuddin, Maizuddin; Djuned, Muslim
WATHAN: Jurnal Ilmu Sosial dan Humaniora Vol 2 No 1 (2025): WATHAN: Jurnal Ilmu Sosial dan Humaniora
Publisher : Fanshur Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71153/wathan.v2i1.201

Abstract

Komunikasi antara orang tua dan anak merupakan elemen krusial dalam membangun hubungan keluarga yang harmonis serta menjadi media utama penanaman nilai moral, spiritual, dan sosial. Penelitian ini dilatarbelakangi oleh kurangnya kajian mendalam tentang pola dan nilai komunikasi ideal berdasarkan perspektif Al-Qur'an, khususnya dalam Tafsir Ibnu 'Asyur. Penelitian fokus pada pola komunikasi keluarga dalam Al-Qur'an, model komunikasi (linear, interaksional, transaksional), serta nilai-nilai yang terkandung dalam Tafsir Al-Tahrir wa Al-Tanwir dan relevansinya dengan kehidupan modern. Penelitian ini menggunakan metode kualitatif-deskriptif dengan pendekatan kepustakaan. Data utama berasal dari Tafsir Al-Tahrir wa Al-Tanwir karya Ibnu 'Asyur, dilengkapi literatur sekunder terkait komunikasi dan tafsir Al-Qur'an. Analisis dilakukan menggunakan metode analisis isi untuk mengidentifikasi pola, model, dan nilai komunikasi. Temuan menunjukkan bahwa komunikasi keluarga yang efektif dalam Al-Qur'an mencakup nilai kejujuran, kasih sayang, kebijaksanaan, dan kesabaran. Model linier terlihat dalam dakwah Nabi Ibrāhīm kepada Āzar (QS. Al-An'ām: 74), dengan pesan tegas satu arah. Model interaksional tercermin dalam dialog Luqmān (QS. Luqmān: 13–19), yang menggabungkan pesan jelas dengan dukungan emosional. Model transaksional yang ditampilkan dalam interaksi Nabi Ibrahim dengan ayahnya (QS. Maryam: 42–48), menggambarkan pertukaran pesan logistik dan spiritual. Penelitian ini menganjurkan penerapan komunikasi yang bijaksana dan penuh empati dalam keluarga, integrasi nilai komunikasi Al-Qur'an dalam kurikulum pendidikan keluarga, serta penguatan peran institusi pendidikan dan komunitas untuk menciptakan generasi dengan kesadaran komunikasi Islami. Hasil ini menunjukkan pentingnya penerapan nilai-nilai Al-Qur'an untuk membangun hubungan keluarga yang harmonis sesuai dengan prinsip-prinsip Islam.
Lafadz Ḥāfiẓ Dalam Al-Qur’an Nazliah, Ulfatun; Maizuddin, Maizuddin; Djuned, Muslim
FATHIR: Jurna Studi Islam Vol 2 No 2 (2025): FATHIR: Jurnal Studi Islam
Publisher : Fanshur Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71153/fathir.v2i2.216

Abstract

Istilah ḥāfiẓ secara luas dikenal sebagai sebutan bagi seseorang yang menghafal Al-Qur'an. Namun, dalam Al-Qur'an, kata ḥāfiẓ tidak semata-mata berarti penghafal Al-Qur'an. Sebaliknya, istilah ini memiliki makna yang lebih luas tergantung pada konteksnya. Allah menyebutkan istilah ḥifẓ dan turunannya sebanyak 22 kali dalam 23 surah, dengan total 44 penyebutan. Penelitian ini bertujuan untuk mengeksplorasi makna kata ḥāfiẓ dalam Al-Qur'an, berbagai turunannya, serta makna relasionalnya. Penelitian ini merupakan kajian kepustakaan yang menggunakan metode tematik (maudhu'i). Sumber data utama meliputi Al-Qur'an, Tafsῑr al-Ṭabari karya al-Ṭabarῑ, dan Tafsir Fatḥul Qadῑr karya al-Syaukānῑ. Secara umum, istilah ḥāfiẓ dalam Al-Qur'an mencakup tindakan-tindakan yang berkaitan dengan ibadah, seperti ḥāfiẓ al-ṣalāh dalam QS. al-Baqarah: 238, ḥāfiẓ al-furūj dalam QS. al-Mu'minūn, ḥāfiẓ al-amānah dalam QS. Yusuf: 12, ḥāfiẓ al-'amal dalam QS. al-Ṭāriq: 4, ḥāfiẓ al-syaiṭān dalam QS. al-Anbiyā': 82, dan ḥāfiẓ al-Qur'ān dalam QS. al-Ḥijr: 9. Dengan mempertimbangkan makna ḥāfiẓ sebagai penjaga, pelindung, dan pengawas, terdapat karakteristik tertentu yang terkait dengan seorang ḥāfiẓ, yaitu: 1) sebagai penjaga, seorang ḥāfiẓ memiliki sifat amanah, berpengetahuan, disiplin, dan menjauhi dosa. 2) sebagai pelindung, seorang ḥāfiẓ menunjukkan kewibawaan, keberanian, kasih sayang, dan kekuatan. 3) sebagai pengawas, seorang ḥāfiẓ yang menunjukkan ketaatan, ketelitian, dan komitmen terhadap perbuatan baik.
Implementasi Kebijakan Moderasi Beragama Pada Perguruan Tinggi Keagamaan Islam Negeri (PTKIN) Aceh Maizuddin, Maizuddin; Sumardi, Dedy; Zulihafnani, Zulihafnani
AL-ADYAN Vol 18 No 2 (2023): Al-Adyan: Jurnal Studi Lintas Agama
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/al-adyan.v18i2.16292

Abstract

This article describes the implementation of religious moderation at the State Islamic Religious University (Perguruan Tinggi Keagamaan Islam Negeri/PTKIN) Aceh. Religious moderation has become a strong discourse and policy in the Ministry of Religion, including PTKIN as part of the Ministry of Religion. This article attempts to describe two aspects of religious moderation. The first, describes the formulation of the religious moderation policy at PTKIN Aceh. Second, discusses the implementation of the religious moderation policy. The research was conducted in four locations, namely: UIN Ar-Raniry, IAIN Lhokseumawe, IAIN Takengon, and STAIN Meulaboh with a descriptive qualitative approach. The results showed that the formulation of a religious moderation policy had the power of having been well prepared, but there was still a long time span between one policy and the next so that PTKIN experienced problems in its implementation.  The implementation budget is charged to each institution. Second, the implementation of the policy of religious moderation has begun at PTKIN Aceh. In general, the Religious Moderation House has been established even though it is late and has not been active due to various obstacles. However, the socialization of the narrative has been running even though it is not carried out by the Religious Moderation House. Seminars, workshops, public lectures, and scheduled study forums are forms of socializing the narrative of religious moderation. The obstacles faced are more related to the financing of activities that are increasingly difficult due to the refocusing of the budget that has been in several stages.
Co-Authors Abd. Wahid Aditya Faruq Alfurqan Dedy Sumardi Hanum, Sarmida Hargiani, Fransisca Xaveria Hidayat, Fairuz Hisyami bin Yazid Majid, Abd Mardhatillah, Jundy Mohd Farhan bin Md Amin Muslim Djuned Nazliah, Ulfatun Nur, Ikhsan Siti Hajril Masyithah Sri Chalida Suarni Suarni Suwarni Suwarni Tarmizi M. Jakfar Yasin, Taslim HM Zulihafnani Zulihafnani