<p><strong>Abstract</strong>:  <em>Tafsir Al-Quränul Karim</em> by <em>Ulama Tiga Serangkai</em> from Binjai North Sumatra has not enticed the attention of scholars of interpretation works because this indigenous text, written in 1937, has been in scarcity from circulation since halting printing. Existing research on Tafsir Al-Quränul Karim by Abdul Halim Hasan, Zainal Arifin Abbas and Abdurrahim Haitami contains misleading information concerning the date of birth of the <em>mufassir</em>. Likewise, the analysis of this commentary book regarding the number of verses interpreted, the sources of reference, and the method of interpretation still needs to be clarified. This study endeavours to continue the existing research by clarifying data about the originality of <em>mufassir</em> and completing the analysis of their commentaries by conducting interviews with the <em>mufassir</em>'s relatives, documentation, observations at the <em>mufassir</em>'s residences and grave sites, as well as literature study of the manuscripts of this commentary works. The study found that the <em>mufassir</em> in their interpretation using twenty-two books of interpretation, three <em>mu'jam</em>s and several Islamic references written by both Muslims and orientalists and even the Bible. While the method of interpretation uses <em>manhaj tahlili</em>, the interpretation style is social (<em>al-adab al-ijtim</em><em>â</em><em>'i</em>).</p><p><strong>Keywords: </strong>Tafsir Al-Quränul Karim, Abdul Halim Hasan, Ulama Tiga Serangkai, Qur’anic exegeses, Indonesia archipelago.</p><p><strong><br /></strong></p><p><strong>Abstrak</strong>: <em>Tafsir Al-Quränul Karim</em> karya <em>Ulama Tiga Serangkai</em> asal Binjai Sumatera Utara belum menarik perhatian para ahli tafsir karena teks pribumi yang ditulis tahun 1937 ini sudah langka peredarannya sejak berhenti dicetak. Penelitian yang ada tentang <em>Tafsir Al-Quränul Karim</em> oleh Abdul Halim Hasan, Zainal Arifin Abbas dan Abdurrahim Haitami mengandung informasi yang menyesatkan tentang tanggal lahir mufasir. Demikian juga analisis kitab tafsir ini mengenai jumlah ayat yang ditafsirkan, sumber rujukan, dan metode penafsiran masih perlu diperjelas. Kajian ini berupaya melanjutkan penelitian yang sudah ada dengan mengklarifikasi data tentang keaslian mufasir dan melengkapi analisis tafsir mereka dengan melakukan wawancara dengan kerabat mufasir, dokumentasi, observasi ke tempat tinggal dan makam mufasir, serta studi pustaka terhadap naskah-naskah tersebut. Kajian ini menemukan bahwa para mufasir dalam penafsirannya menggunakan dua puluh dua kitab tafsir, tiga <em>mu'jam</em> dan beberapa referensi Islam yang ditulis baik oleh Muslim maupun orientalis bahkan Injil. Sedangkan metode penafsirannya menggunakan <em>manhaj tahlili</em>, gaya penafsirannya bersifat sosial (<em>al-adab al-ijtimâ'i</em>).</p><p><strong>Kata Kunci</strong>: Tafsir Al-Quränul Karim, Abdul Halim Hasan, Ulama Tiga Serangkai, Tafsir Al-Qur'an, Kepulauan Indonesia</p>

Makalah ini mengkaji ide-ide yang diajukan oleh beberapa feminis Muslim untuk mengabaikan Islam dari perspektif perempuan yang memberi cahaya khususnya pada Alquran, institusi Islam dan praktik sosial ajaran Islam di masyarakat Muslim. Peninjauan ini akan memokuskanpada lima penulis feminis termasuk Aminah Wadud, Saba Mahmood, Haideh Moghissi, Barlas, dan Margot Badran. Pikiran mereka akan penulis ulas satu demi satu beserta dengan komentar dan konribusi pemikiran mereka terhadap kaum feminis.

Tren penelitian naskah Aceh saat ini masih terfokus pada naskah-naskah sejarah, naskah perang, dan naskah tasawwuf, sedangkan naskah-naskah hadis nampaknya belum banyak menarik perhatian filolog baik dari luar maupun dalam Aceh. Hal ini disebabkan mungkin karena para peneliti naskah belum mengetahui keberadaan naskah-naskah yang ditulis ulama Aceh sekaligus ulama nusantara tersebut. Kemungkinan lain juga barangkali karena adanya dugaan bahwa pembahasan hadis di masa lalu bersifat inklusif dalam bahasan kajian-kajian keilmuan Islam lainnya. Dengan menggunakan metode kepustakaan, artikel ini mengkaji trend penulisan, penelitian dan konservasi naskah hadis Aceh paska Tsunami. Sebagai hasil kajian dinyatakan bahwa penelitian terhadap naskah hadis di Aceh sangat perlu dilakukan secara komprehensif mengingat inventaris naskah hadis telah tersedia di beberapa tempat di Aceh seperti naskah Kitab Fawaidul Bahiyah karya Syaikh Ar-Raniry, Syarah Lathif ‘ala Arba’in Hadisan lil Imam An-Nawawi dan Mawa’id al-Badi’ karya Syeikh Abdul Rauf Al-Jawi Al- Singkili, Sanad Riyadh al-Shalihin Li al-Imam  An-Nawawi Syaikh Ibn Ahmad Al-Fasangani Al-Atsyi karya Tgk Chik Awee Geutah, Kitab  Iqadh  al-Faqilin karya Syaikh Ibrahim, serta kitab Syifa’ al-Qulub dan kitab Lubab al-Hadis karya Syaikh Abdullah Ba’id Al-Asyi

The growth of Qanun Jinayah in Aceh is running stagnantly, although the implementation of Islamic Sharia has been implementing for seventeen years. The local government ratified only five qanun Jinayah. In fact, within that time, Aceh Government had imposed 177 qanuns and the crime rate in the region is increasing. Based on the case, this article aims to discuss recent progress of Jinayah law in Aceh and the challenges it faces. Then, using structural-functionalism theory discuss how coordination among sharia institutions worked as part of totality implementation of Islamic law in Aceh. By using qualitative and descriptive-interpretative methods, to examine interpretations and experiences of the subjects, in this case the sharia institutions, including Islamic Sharia Office, the Ulama Consultative Council, Sharia Court, and Sharia police, during their effort to implement Islamic Sharia. And finally, draw conclusion that the growth and development of Jinayah law in Aceh was prolonged because of weak coordination function among the sharia institutions. Therefore, it required a systematic approach based on structural-functionalism theory to encourage coordination between the sharia institutions in supporting the kaffah implementation of Islamic law in Aceh, including its Jinayah law.

The growth of Qanun Jinayah in Aceh is running stagnantly, although the implementation of Islamic Sharia has been implementing for seventeen years. The local government ratified only five qanun Jinayah.  In fact, within that time, Aceh Government had imposed 177 qanuns and the crime rate in the region is increasing. Based on the case, this article aims to discuss recent progress of Jinayah law in Aceh and the challenges it faces. Then, using structural-functionalism theory discuss how coordination among sharia institutions worked as part of totality implementation of Islamic law in Aceh. By using qualitative and descriptive-interpretative methods, to examine interpretations and experiences of the subjects, in this case the sharia institutions, including Islamic Sharia Office, the Ulama Consultative Council, Sharia Court, and Sharia police, during their effort to implement Islamic Sharia. And finally, draw conclusion that the growth and development of Jinayah law in Aceh was prolonged because of weak coordination function among the sharia institutions. Therefore, it required a systematic approach based on structural-functionalism theory to encourage coordination between the sharia institutions in supporting the kaffah implementation of Islamic law in Aceh, including its Jinayah law.