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Pengaruh Fatwa Ulama Dayah dalam Masyarakat Aceh Nurlaila Nurlaila; Zulihafnani Zulihafnani
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 21, No 2 (2019)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v21i2.3742

Ulema (Islamic scholar) in Acehnese society occupies the same status as an elite community. Besides teaching religion, ulema also serve functions in various rituals of community life, such as praying for the deceased, reconciling disputes, helping the distribution of inheritance, and leading customary processions in the community. In Acehnese society, ulema not only lead and teach religion but also play a role in the political field. Aceh has Ulema Consultation Council (MPU) to decide on all religious matters. However, the community is more obedient to the ulema around them even though their fatwas are not in the MPU's decision. Sometimes their fatwas are different from the MPU’s. Since it is Tengku (Islamic scholar referred to in Aceh) in their network who decide, their opinions are obeyed. This article will examine how Teungku can influence the community in their network considering their fatwas do not have a binding power due to their unofficial status. This study was conducted using a qualitative approach. Some initial data information on the ulema network was obtained through study documentation in several districts in Aceh. The findings show that the fatwas of Tengku bind and the community obey their fatwas, for they are not aware of the Ulema Consultation Council. According to the community, MPU is absent and does not exist when needed. Furthermore, as an independent institution in deciding religious issues, MPU has not been socialized to the village level.Abstrak: Dalam masyarakat Aceh, posisi ulama sama halnya dengan masyarakat elite di sebuah tempat. Selain mengajar agama, ulama juga berfungsi dalam beragam ritual kehidupan masyarakat. Seperti mendoakan dan menshalatkan jenazah, mendamaikan yang berseteru, membantu pembagian harta warisan, memimpin prosesi-prosesi adat dalam masyarakat, dan lainnya. Kiprah ulama dalam lintas sejarah masyarakat Aceh bukan hanya sebagai pemimpin dan pengajar di bidang agama. Akan tetapi, ulama juga memainkan peran dalam berbagai lini kehidupan masyarakat termasuk dalam bidang politik. Meskipun secara legal formal, Aceh memiliki lembaga MPU untuk memutuskan segala masalah keagamaan. Namun, fenomena yang terjadi masyarakat lebih mematuhi ulama di sekitarnya meskipun tidak ada dalam keputusan MPU. Tidak jarang fatwa tersebut berbeda dengan fatwa MPU, namun karena yang memutuskan adalah teungku dalam jaringannya maka pendapat merekalah yang dipatuhi. Tulisan ini akan mengkaji bagaimana peran aktor “teungku” dapat mempengaruhi masyarakat dalam jaringannya, meskipun fatwa tersebut tidak mengikat karena bukan lembaga resmi. Kajian ini dilakukan dengan menggunakan pendekatan kualitatif. Informasi sebagian data awal mengenai jaringan ulama diperoleh melalui studi dokumentasi pada beberapa kabupaten di Aceh. Hasil kajian menunjukkan bahwa fatwa ulama dayah menjadi fatwa yang mengikat dan dipatuhi karena masyarakat tidak mengetahui tentang lembaga ulama yang ada di pemerintahan seperti MPU. Menurut masyarakat, MPU tidak hadir dan tidak ada pada saat dibutuhkan. MPU pun sebagai lembaga independen dalam memutuskan masalah agama belum tersosialisasi sampai ke tingkat bawah (desa).

Keunikan Al-Qur’an Al-Karim dan Terjemahan Bebas Bersajak dalam Bahasa Aceh Karya Teungku Mahjiddin Yusuf Salman Abdul Muthalib; Nurlaila Nurlaila; Safriani Safriani
TAFSE: Journal of Qur'anic Studies Vol 4, No 1 (2019)
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 | DOI: 10.22373/tafse.v4i1.13095

In general, the translation of the Koran is done in the national language so that it can be understood by the general public, but one of the Acehnese clerics, Tgk. H. Mahjiddin Jusuf in his work Al-Karim Qur'an and Free Translation of Rhyme in Acehnese translates the Qur'an in Acehnese and in the form of nazam. Based on this phenomenon, it is necessary to conduct a study to see the uniqueness and characteristics, advantages and disadvantages of the work. This research is a literature study with the data sources being the Qur'an and the Free Translation of Rhyme in Acehnese which was analyzed descriptively. The results showed that the interpretation made by Mahjiddin Jusuf was lughawi (language), because he translated the Koran by expressing words poetically. In terms of method, this work is included in the ijmali interpretation method, because it explains the meaning of the Qur'an globally. The translation of the Koran also has regional and literary characteristics, because it expresses the meaning of the Koran in the regional language (Aceh) in the form of a-b-a-b rhymes with an Acehnese cultural approach. Pada umumnya penerjemahan Alquran dilakukan dalam bahasa nasional sehingga dapat dipahami khalayak ramai, namun salah seorang ulama Aceh Tgk. H. Mahjiddin Jusuf dalam karyanya Alquran al-Karim dan Terjemahan Bebas Bersajak dalam Bahasa Aceh menerjemahkan Alquran dalam bahasa Aceh dan dalam bentuk nazam. Berdasarkan fenomena ini, maka perlu dilakukan kajian untuk melihat keunikan dan karakteristiknya, kelebihan dan kekurangan karya tersebut. Penelitian ini merupakan studi kepustakaan dengan sumber datanya Alquran dan Terjemahan Bebas Bersajak dalam Bahasa Aceh yang dianalisis secara deskriptif. Hasil penelitian menunjukkan bahwa penafsiran yang dilakukan Mahjiddin Jusuf bercorak lughawi (bahasa), karena menerjemahkan Alquran dengan mengungkapkan kata-kata secara puitis. Dari segi metode, karya tersebut termasuk dalam metode tafsir ijmali, karena menjelaskan makna Alquran secara global. Terjemahan Alquran tersebut juga berkarakteristik kedaerahan dan sastra, karena mengungkapkan makna Alquran dengan bahasa daerah (Aceh) dengan bentuk sajak a-b-a-b dengan pendekatan kultur masyarakat Aceh.

Kriteria Pemimpin dalam Al-Qur’an dan Aplikasinya pada Masyarakat Kemukiman Lamgarot Aceh Besar Muhammad Zaini; Nurlaila Nurlaila; Nurshadiqah Fiqria
TAFSE: Journal of Qur'anic Studies Vol 6, No 1 (2021)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

Every human being is a leader and will be held accountable for his leadership. In this discussion, the intended leader is someone who is favored and elected by the community to assume the scepter or leadership in a certain area. In this case, the Qur'an has explained several criteria in choosing a leader. However, people do not pay much attention to these criteria when choosing leaders. This discussion will focus on the extent of understanding of the Lamgarot community regarding the criteria for leaders and their application in selecting and determining leaders. The author finds that the criteria for a leader mentioned in the Qur'an are Islam (QS. al-Ma`idah (5): 51, fair and trustworthy (QS. al-Nisa` (4): 58, and strong (QS. al -Qashash (28): 26. In general, the people of the Lamgarot Village understand the criteria for leadership as described in the Qur'an, but only a few people have applied their understanding in practical ways. Setiap manusia adalah pemimpin dan akan dimintai pertanggungjawaban atas kepemimpinannya. Dalam pembahasan ini, pemimpin yang dimaksudkan adalah seseorang yang diunggulkan dan dipilih oleh masyarakat untuk memangku tongkat kekuasaan atau kepemimpinan di dalam wilayah tertentu. Dalam hal ini, al-Qur`an sudah memaparkan beberapa kriteria dalam memilih pemimpin. Akan tetapi, masyarakat tidak terlalu memerhatikan kriteria tersebut ketika memilih pemimpin. Pembahasan ini akan berfokus pada sejauhmana pemahaman masyarakat Kemukiman Lamgarot mengenai kriteria pemimpin serta aplikasinya dalam memilih dan menentukan pemimpin. Penulis menemukan kriteria pemimpin yang disebutkan dalam al-Qur`an adalah Islam (QS. al-Ma`idah (5): 51, adil dan amanah (QS. al-Nisa` (4): 58, dan kuat (QS. al-Qashash (28): 26. Secara garis besar, masyarakat Kemukiman Lamgarot sudah memahami kriteria pemimpin seperti yang dijelaskan di dalam al-Qur`an. Hanya saja, dari segi aplikasinya, baru sebagian masyarakat yang menerapkan pemahaman mereka.

Penggunaan Pajangan Ayat Kursi sebagai Pelindung Zulihafnani Zulihafnani; Nurlaila Nurlaila; Muhammad Rifqi Hidayatullah
TAFSE: Journal of Qur'anic Studies Vol 5, No 2 (2020)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

This article describes the living Qur’an of a Kursi verse display. On one side, many people display the Kursi verse in their effort to avoid all kinds of negative things and taking blessings. But on the other side, as far as the writer has researched from arguments of aqli and naqli, the writer hasn’t yet found an argument that can be used as evidence about a Kursi verse display can be protection for a business place from a negative thing. Based on this, the writer feels the need to do more study about this. This research is library research, with a descriptive analysis method. The data sources include the tafsir book and fiqh book with various writings related to this research. From the results of this, the writer concludes that to protect a place of business or to take blessings from the verses of the Qur’an, not by displaying or hanging up the Kursi verse, but the verses of the Qur’an will be useful and blessing if they are read, memorized, and practiced in life. Tulisan ini mendeskripsikan pengamalan ayat al-Qur’an berupa pajangan ayat kursi. Di satu sisi, banyak masyarakat memajang ayat kursi pada dinding-dinding tempat usaha agar usahanya terhindar dari segala macam gangguan negatif dan mendatangkan berkah. Namun di sisi lain, sejauh penelusuran yang penulis teliti melalui dalil aqli dan naqli, belum ditemukan dalil yang bisa dijadikan hujjah bahwa pajangan ayat kursi bisa dijadikan pelindung dari gangguan dan pengaruh negatif. Berdasarkan hal ini, penulis merasa perlunya kajian terhadap pengamalan ayat al-Qur’an berupa pajangan ayat kursi. Tulisan ini bersifat kepustakaan, dengan metode deskriptif analisis. Sumber datanya antara lain berupa kitab tafsir dan kitab fikih serta berbagai tulisan yang berhubungan dengan penelitian ini. Berdasarkan hasil penelitian, penulis menyimpulkan bahwa untuk melindungi tempat usaha atau mengambil berkah dari ayat al-Qur’an bukan dengan memajang atau menggantungkan ayat kursi, tetapi ayat al-Quran akan bermanfaat dan mendatangkan keberkahan dengan dibaca, dihafal dan diamalkan dalam kehidupan.

ARUS TOP-DOWN DAN BOTTOM-UP PADA GERAKAN DIALOG ANTAR AGAMA DI INDONESIA Muhammad Muhammad; Nurlaila Nurlaila
Abrahamic Religions: Jurnal Studi Agama-Agama Vol 1, No 2 (2021)
Publisher : Prodi Studi Agama-Agama

The interfaith dialogue movement in the top-down current as described above, namely the movement originating from the state, was welcomed by various communities in Indonesia as a bottom-up current, namely the interfaith dialogue movement originating from the people. At least in this bottom-up flow, there are two communities, namely dialogue developed in academic institutions, and dialogue conducted or facilitated by civil society institutions, such as NGOs (Non-Governmental Organizations), both focusing on dialogue and raising issues. -Other issues related to dialogue. In this research, the researcher focuses only on two groups, namely the state (top-down current) and academic institutions (bottom-up current) trying to examine religious movements in the realm of inter-religious dialogue using social movement theory. There are three key concepts in social movement theory which usually play a very important role in determining the success of collective action. The three concepts include (1) political opportunity structure, (2) mobilizing structures, and (3) framing of action.

RESPON MASYARAKAT TERHADAP JAMAAH TABLIGH: STUDI KASUS VILLAGE JAMIATUN ULAMA, LAM ILIE TEUNGOH, ACEH BESAR Nurlaila Nurlaila; Nofal Liata
Abrahamic Religions: Jurnal Studi Agama-Agama Vol 1, No 1 (2021)
Publisher : Prodi Studi Agama-Agama

Jamaah tabligh is an organization that was originally pioneered by Maulana Muhammad Ilyas, an 'alim who lives in the north of the Indian capital, New Delhi. In Indonesia, the tabligh congregation began to enter estimated in 1952. The tabligh congregation has genuine motivation, is passionate and has high dedication and sincerity in carrying out Islamic da'wah in society. Tablighi congregations are able to set a good example and even earnestly practice the Sunnah of the Prophet Saw in their daily life. The people of Jamiatul Ulama Village, Indrapuri District, Aceh Besar District have different views on the existence of the tabligh congregation. This study aims to determine how the views of the people of Jamiatul Ulama Village towards the tabligh congregation and the influence of the teachings of the tabligh congregation on the morals of the Jamiatul Ulama Village community. In this study the authors used field research methods (field research) with a qualitative approach that collected data through observation, interviews, documentation. The results showed that the view of the community towards the tabligh congregation was different, there were those who accepted it actively, passively and there were those who did not accept it. The reason they accept it is because of its excellent preaching, morals, and the growing presence of the tabligh congregation in the mosque. The reason for those who do not accept it is because the community views the tabligh congregation as new teachings, lazy to work. With the existence of the community's morality tabligh congregation, a lot has changed, the community is increasingly fond of performing acts of worship, congregational prayers are increasingly living in mosques, and an increasing number of congregations at mosques. However, social activities between the tabligh congregation and the community in Jamiatul Ulama Village are less well-connected.

Hubungan Ilmu dan Amal dalam Al-Qur’an Nurlaila Nurlaila; Mudaris Almuzammil
TAFSE: Journal of Qur'anic Studies Vol 7, No 2 (2022)
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 | DOI: 10.22373/tafse.v7i2.12844

Knowledge and its practice are two things that are very related; the practice of something should be based on knowledge so that what is done is in accordance with the teachings of religion. Ironically, some people, without knowledge, dare to do something with full confidence. This paper aims to discuss the relationship between knowledge and charity in the Qur'an and how to apply these two concepts in life. This research was library research; the data was collected using the Mawdu'i method. The study showed that the verses that explain knowledge first and then practice are found in Surah Muhammad, verse 19. Practice without knowledge in Surah al-Isra verse 36. knowledge must be accompanied by practice in Surah al-Baqarah verse 44 and Surah al-Saf verses 2 and 3. Applying the concepts of knowledge and practices in life can be started by studying religion first. So that you are not wrong in doing charity, you should follow the Prophet as a good example in practice.Abstrak: Ilmu dan amal merupakan dua hal yang sangat berkaitan, pengamalan terhadap sesuatu hendaknya didasarkan pada pengetahuan, sehingga apa yang dilakukan sesuai dengan ajaran dalam agama. Ironisnya, sebagian masyarakat, tanpa didasari pada pengetahuan, berani mengamalkan sesuatu dengan penuh keyakinan. Tulisan ini berupaya mengkaji hubungan antara ilmu dan amal dalam al-Qur’an serta bagaimana mengaplikasikan kedua konsep tersebut dalam kehidupan. Penelitian ini merupakan penelitian kepustakaan, data dianalisis menggunakan metode mawdu’i. Hasil penelitian menunjukkan bahwa ayat-ayat yang menjelaskan berilmu dahulu baru beramal terdapat pada surah Muhammad ayat 19. Beramal tanpa didasari dengan ilmu pada surah al-Isra’ ayat 36. Berilmu harus disertai dengan amalan pada surah al-Baqarah ayat 44, surah al-Saf ayat 2 dan 3. Mengaplikasikan konsep ilmu dan amal dalam kehidupan dapat diawali dengan mempelajari ilmu agama terlebih dahulu, agar tidak salah dalam beramal hendaknya mengikuti Rasulullah sebagai teladan yang baik dalam beramal.

KUALITAS HADIS TENTANG WARISAN BERBEDA AGAMA Nurlaila Nurlaila
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 13, No 2 (2016): Jurnal Ilmiah Al-Mu'ashirah
Publisher : South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH)

Hadith scholars agree that the elements that must be met by a qualified matan shahih there are two kinds, namely avoid syudzuz (irregularities) and avoid 'illat (disabled). That is, two elements must be the primary reference for researching matan hadith. Matan benchmark research proposed by scholars is not uniform. Saladin al-Adlabi concluded that the benchmark for the study of honor there are four, namely: 1. It is not contrary to the instructions of the Koran; 2. Does not conflict with stronger traditions; 3. contrary to common sense, sense and history; 4. The composition of statement shows the characteristics of the prophetic word.

The Existence of the Protestant Church in Western Indonesia (GPIB) as a Reflection of Religious Tolerance in Banda Aceh City Syukrullah Syukrullah; Mawardi Mawardi; Nurlaila Nurlaila
Muqaranah Al-Adyan: Multidisciplinary Perspective on Religions Vol. 1 No. 1 (2025): November
Publisher : LaKaspia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.69548/6mvafh61

This study aims to analyze the existence of the Protestant Church in Western Indonesia (GPIB) in Banda Aceh City as a reflection of religious tolerance within a predominantly Muslim society. The research is grounded in the socio-religious dynamics of Banda Aceh, a region implementing Islamic law while guaranteeing freedom of religion for other faith communities. A qualitative descriptive approach was employed through in-depth interviews, field observations, and document analysis. The findings indicate that the presence of GPIB is socially accepted due to effective communication between the church congregation, local community leaders, and the government. Factors supporting this tolerance include local cultural values, inclusive regional policies, and the role of religious figures in maintaining harmony. Therefore, the existence of GPIB in Banda Aceh represents a dynamic form of tolerance that balances religious identity and local governance.

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