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Moderasi Beragama menurut Al-Qurâ€™an dan Hadist Nurdin, Fauziah
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 18, No 1 (2021)
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.v18i1.10525

Religious moderation is a moderate understanding and practice of worship in religion, balanced, not extreme, and excessive. This article aims to know that the Koran and Hadith as the holy book of Muslims have roots and have great potential to invite their people to commit violence and terror, especially against people of other religions. Â In this research, the author uses the maudhu'i tafsir method, which is to raise one topic and then select several verses and Hadiths relating to religious moderation and then relate them to the contexts related to the problem being studied. The results of the study show that the Koran and Hadith do not invite Muslims to commit violence, extremes, and excessive religion. The Koran and Hadith offer that understanding and practicing religion must go through the path of balance and be in a middle way so that religion seems friendly, gentle and compassionate. Even balance is a necessity, including the laws of nature as the harmony of life. Otherwise, this world will be destroyed and perish.ABSTRAKModerasi beragama adalah moderatnya pemahaman dan amalan beribadah dalam beragama, seimbang tidak ekstrem dan berlebih-lebihan. Artikel ini bertujuan untuk mengetahui apakah Al-Quran dan Hadis sebagai kitab suci umat Islam mempunyai akar dan berpotensi besar mengajak umatnya untuk melakukan kekerasan dan teror terutama terhadap umat beragama lain. Dalam penelitiannya ini, penulis menggunakan metode tafsir maudhuâ€™i yaitu mengangkat satu topik kemudian memilih beberapa ayat dan Hadis yang berkenaan dengan moderasi beragama kemudian menghubungkan dengan konteks-konteks yang terkait dengan masalah yang dikaji. Hasil penelitian menunjukkan bahwa Al-Quran dan Hadis tidak mengajak umat Islam untuk melakukan kekerasan, ekstrem dan berlebih-lebihan dalam beragama. Al-Quran dan Hadis menawarkan bahwa memahami dan mengamalkan agama harus melalaui jalur keseimbangan dan berada di jalan tengah sehingga agama terkesan ramah, lembut dan kasih sayang. Bahkan keseimbangan merupakan suatu keniscayaan termasuk pada hukum alam sebagai harmoninya kehidupan. Jika tidak demikian dunia ini akan hancur dan binasa.

Pandangan Al-Qurâ€™an Dan Hadist Terhadap Etos Kerja Nurdin, Fauziah
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020)
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.v17i1.7911

Alquran and Hadits are Islamic teachings in which there are teachings for charity and work which are recited in the sentence "amal as shalihat". Work ethic is one of the elements among the seven universal cultural elements, namely the element of "livelihood systems". livelihood system means economy. Work is an activity carried out by humans in achieving a welfare of life and if they are lazy they will fail to get it. Success and failure are the result of their own hard work. In Islam the characteristics of the work ethic of seeking the world's wealth in a lawful way, not asking for money, fulfilling family needs and compassion for neighbors. As the Prophet Muhammad saw work as the actualization of faith and devotion. Therefore for a Muslim to live is to work. Allah SWT in his word remember that Allah SWT will not change the fate of humans before humans change what is in him.

KEBENARAN MENURUT PRAGMATISME DAN TANGGAPANNYA TERHADAP ISLAM Fauziah Nurdin
Islam Futura Vol 13, No 2 (2014): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v13i2.70

A pragmatism school of philosophy is flourished in America in the late 19th century AD. As a school of philosophy, pragmatism tries to mediate a tradition which was developed by the empiricists to the tradition which was developed by the idealists. According to pragmatism truth is an efficient, and useful, although it is relative. The truth in pragmatism is of course different from the truth of Islam. In Islam, the truth is something that is absolute, as the source of truth is God’s revelation, not the rational of human analogies.

Transcendental Epistemology Study of Philosophy of Wisdom Muta'aliyah Mulla Sadra Fauziah Nurdin; Hasymsyah Nasution; Hasan Bakti Nasution
Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 2, No 4 (2019): Budapest International Research and Critics Institute November
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v2i4.638

The aim of the study is to find out Transcendental Epistemology by using Muta'aliyah Mulla Sadra. This study used qualitative research methodology. The result of the study is Mullâ Shadrâ system is different from the emphasis on specific aspects of "rationality" as it is now does not mean that its founder understands it as "irrational" nor is it given to "mystical experience". But the system emphasizes a world view that intuitive vision is an inseparable part of knowledge. With this method, knowledge or wisdom is obtained not only that is generated by the power of reason but also through spiritual enlightenment, and all of that is then presented in rational form using rational arguments. For Mullâ Shadrâ, knowledge or wisdom is not only to enlighten cognition but also realization; change the form of the recipient of enlightenment itself and realize the knowledge gained so that the transformation of form occurs. All that cannot be achieved except by following the Shari'a, so a thought must hook the infant method in its system.

THE MUSHAF BAITURRAHMAN COD.OR.2064: HISTORICAL STUDIES AND ILLUMINATION Yuni Pamila Sari; Fauziah Nurdin; Reza Idria
Indonesian Journal of Islamic History and Culture Vol 2 No 2 (2021): Indonesian Journal of Islamic History and Culture
Publisher : The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia

"Mushaf Baiturrahman Cod.Or.2064 (Historical Studies and Illumination)" is the title of this study. The declaration of the Dutch war against Aceh in 1873 had an impact on the people of Aceh, since it resulted in the deaths of Acehnese combatants and academics, as well as the destruction of evidence of Acehnese civilisation. One of these was the burning of the Baiturrahman Grand Mosque, which resulted in the scorching and loss of numerous manuscripts and manuscripts, some of which were even transported back to their homelands by foreign invaders. The Baiturrahman Mushaf is one of the manuscripts, and it is presently in the collection of Leiden University with the designation Cod.Or. 2064. The issue in this research is how the historical worth and illumination of the manuscripts are preserved. The aim of the article is to determine the historical significance of the Baiturrahman Cod.Or Mushaf. 2064, as well as the manuscript's existence at Leiden University. In addition, the goal of this work is to examine how the themes in the text illuminations are used. This is a qualitative study that employs library research data gathering methods, observations, and documentation, as well as descriptive analysis to examine data. According to the study, the Baiturrahman Cod.Or.2064 Mushaf was a manuscript discovered by JHA Ijseel de Schepper, a commander of the Dutch army, beside the body of an imam of the Baiturrahman Grand Mosque during the first Dutch military invasion in Aceh in 1873. This document has now been added to the library collection at Leiden University. The illumination in the Baiturrahman Cod.Or.2064 Mushaf may be found at the beginning, middle, and end of the Mushaf. This mushaf illumination motif, in general, follows the same patterns as other Acehnese manuscript illuminations, such as being square with a little "wing" form on the side. Bungong Pucuk Rebung, Lampu Gantung, Bungong Seuleupok, Bungong Tabu, Bungong Puta Taloe, Bungong Sagoe, Bungong Seumanga, Sulur Bunga Daun, Talo Ie, Sulur Bayung, Dada Limpeun, and Madu Sarang are some of the illumination patterns found on the Baiturrahman Cod.Or.2064 Mushaf.

Pengaruh Hadis dan Kekuatan Spiritual terhadap Sultan Muhammad Al-Fatih dalam Penaklukan Konstantinopel Fauziah Nurdin
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.v19i2.14285

Constantinople is the most important city in the world, it was founded in 330 AD by the Byzantine emperor, Constantine I. The city has a number one position internationally. Since its founding, the Byzantines have made it the capital of their country. Therefore, Muhammad Al-fatih tried to be able to conquer Constantinople in order to realize the hadith of the Prophet Muhammad "Really, Constantinople will be conquered under the leadership of men, so the best leader is the leader (who conquers) it, and the best troops is the army (which conquered it). The efforts made by Muhammad Al-fatih in conquering the city have been designed in such a way. So that his political strategy in conquering Constantine could run well, until finally he succeeded in conquering the dream city. There are three things that gave rise to a great desire for the heroes of ancient Islam to conquer Constantinople. First, because of the encouragement of faith in Allah which was encouraged by the hadith of the Prophet SAW. Second, because for hundreds of years the city of Constantinople was the center of the splendor of the Romans. Third, because of the beauty of the country and its very strategic location, the connection between two major continents, Europe and Asia.ABSTRAKKonstantinopel merupakan kota terpenting di dunia, tempat ini didirikan pada tahun 330 M oleh kaisar Bizantium, Constantine I. Kota ini memiliki posisi nomor satu secara internasional. Sejak didirikan, orang-rang Bizantium telah menjadikannya sebagai ibu kota negara mereka. Oleh karena itu, Muhammad Al-fatih berusaha untuk dapat menaklukkan Konstantinopel dalam rangka merealisasikan hadist Rasulullah Saw “Sungguh, Konstantinopel akan ditaklukkan di bawah kepemimpinan laki-laki, maka sebaik-baiknya pemimpin adalah pemimpin (yang menaklukkannya), dan sebaik-baiknya pasukan adalah pasukan (yang menaklukkannya) itu”. Usaha yang dilakukan Muhammad Al-fatih dalam menaklukkan kota tersebut telah ia rancang sedemikian rupa. Sehingga strategi politiknya dalam menaklukkan Konstantinopel dapat berjalan dengan baik, hingga akhirnya ia berhasil menaklukkan kota idaman tersebut. Ada tiga hal yang menimbulkan keinginan besar bagi pahlawan- pahlawan Islam zaman dahulu untuk menaklukkan Konstantinopel. Pertama, karena dorongan iman kepada Allah yang disemangatkan oleh hadist Nabi SAW. Kedua, karena beratus tahun lamanya Kota Konstantinopel menjadi pusat kemegahan Bangsa Romawi. Ketiga, karena keindahan negeri itu dan letaknya yang sangat strategis, perhubungan antara dua benua besar, Eropa dan Asia.

ABU HASAN KRUENG KALEE: THE CHARISMATIC ULAMA OF ACEH Safrina Safrina; Aslam Nur; Fauziah Nurdin
Indonesian Journal of Islamic History and Culture Vol 3 No 2 (2022): Indonesian Journal of Islamic History and Culture
Publisher : The Department of Islamic History and Culture in cooperation with the Center for Islamic History and Culture in Aceh and Malay World Studies (PUSAKA), Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ijihc.v3i2.1977

Abu Hasan Krueng Kalee is one of Aceh's charismatic scholars who teaches religious knowledge and other sciences. Abu Hasan Krueng Kalee has an important role in the sustainability of education, politics, and religion in Aceh. The research location that the author examined was Siem Village, Darussalam Sub-District. In this study, the authors used historical research methods, namely investigations that apply scientific solutions to the historical perspective of a problem with the steps of data collection, source criticism, interpretation, and writing method. The author draws a number of conclusions concerning Teungku Hasan bin Teungku Muhammad Hanafiyyah bin Teungku Shaykh 'Abbas bin Teungku Muhammad Fadhil based on the findings of the investigation. Muhammad Hasan was given the first name when he was born on 13 Rajab 1303 H, which corresponds to 18 April 1886 AD, in Gampong Langgoe Meunasah Keutumbu Village, Sangeue, Pidie. Teungku Haji Muhammad Hanafiyah bin Teungku Sheikh Abbas, often known as Teungku Chik Krueng Kalee One or Teungku Haji Muda Krueng Kalee, is the father of Abu Hasan Krueng Kalee. Nya'Ti Hafsah bint Teungku Ismail, the mother of Abu Hasan Krueng Kalee, was of Arab ancestry and migrated through Pase. Teungku Syekh Abdul Wahab and Asiah, two brothers of Abu Hasan Krueng Kalee.. Abu Hasan Krueng Kalee's contributions to religion and the country have been made in the areas of politics, education, and religion. Additionally, works of Abu Hasan Krueng Kalee might be used to instruct students. The writings include “Risalah Latifah Fi Adabi’z_Zikry” as well as “Jawahiru’I-‘ulum Fi kasyfi’I-ma’lum, An’amatu’I-fa-idatu fi isti’mali qa’odati’r-rabitat, Siraju’s-Salikin’ala minhaju’I-‘abidin.

Fungsi dan Makna Tradisi Reuhab pada Masyarakat Gampong Kuta Aceh Fauziah Nurdin; Khairil Fazal
Jurnal Sosiologi USK (Media Pemikiran & Aplikasi) Vol 16, No 2 (2022)
Publisher : Sociology Department Of Syiah Kuala University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24815/jsu.v16i2.27275

Tradition is a social legacy that is passed on to generations through a historical process. A tradition can survive if it continues to have a function and meaning for society. Reuhab is a tradition related to someone's death that is still being practiced by the people of Kuta Aceh in Nagan Raya Regency. This article aims to examine the function and meaning of the rehab tradition for the people of Gampong Kuta Aceh and why they continue to maintain and practice it. This study used a qualitative method with data collection techniques through interviews, observation, and a relevant literature review, and then analyzed qualitatively. This research shows that the reuhab tradition is one of the traditions that is still being practiced and maintained by the people of Gampong Kuta Aceh because this tradition has a function and meaning for the community. This tradition has served as a driving force for the birth of social solidarity in society, and in its implementation, rehab has symbolic, cultural, and spiritual meanings for the community.AbstrakTradisi merupakan warisan sosial yang disalurkan kepada generasi melalui proses sejarah. Sebuah tradisi dapat bertahan jika terus tradisi tersebut memiliki fungsi dan makna bagi masyarakat. Reuhab merupakan salah satu tradisi yang berkaitan dengan kematian seseorang yang masih terus dipraktikkan oleh masyarakat Kuta Aceh di Kabupaten Nagan Raya. Oleh karena itu, artikel ini bertujuan untuk mengetahui fungsi dan makna tradisi reuhab bagi masyarakat Gampong Kuta Aceh sehingga mereka terus memelihara dan mempraktikkan tradisi ini. Penelitian ini menggunakan metode kualitatif dengan teknik pengumpulan data melalui wawancara, observasi, dan kajian literatur yang relevan. Data yang diperoleh kemudian dianalisis secara kualitatif. Penelitian ini menunjukkan bahwa tradisi reuhab menjadi salah satu tradisi yang masih terus dipraktikkan dan dipertahankan oleh masyarakat Gampong Kuta Aceh karena tradisi ini memiliki fungsi dan makna bagi masyarakat. Tradisi ini telah berfungsi pendorong lahirnya solidaritas sosial dalam masyarakat dan dalam pelaksanaannya, reuhab memiliki makna simbolik, kultural, dan spiritual bagi masyarakat.

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