al-Ihkam: Jurnal Hukum dan Pranata Sosial, 20 (1), 2025: 94-115
ISSN: 1907-591X, E-ISSN: 2442-3084
DOI: https://doi.org/10.19105/al-lhkam.v20i1.14609

Efforts to Moderate Islamic Law through Hadith Studies
Gathering in Aceh and West Sumatra Mosques
Tarmizi M. Jakfar

Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia
email: tarmizi@ar-raniry.ac.id

Maizuddin

Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia
email: maizuddin@ar-raniry.ac.id

Misri A. Muchsin

Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia
email: misrimmuhsin@ar-raniry.ac.id

Sri Chalida

Universitas Islam Negeri Imam Bonjol Padang, Indonesia
email: srichalida@uinib.ac.id

Nadhilah Filzah

Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia
email: nadilafilzah@gmail.com
Article history: Received: June 27, 2024, Accepted: May 11, 2025,
Published: May 31, 2025

Abstract

This study aims to portray mosques' contribution in Islamic
study gatherings; examine preferred subjects of the gathering in
Acehnese and West Sumatra mosques; and acquire a moderate
understanding of hadith and Islamic law at the locus. It uses an
empirical legal method combined with Weber's theory of social
action. Data were collected through in-depth interviews,
observation, and document studies. The study found that the
mosque has long been playing a big role in facilitating pengajian
(Islamic study gathering), including that of Islamic law and
hadith subjects. However, the intensity or frequency is still
Author correspondence email: tarmizi@ar-raniry.ac.id
Available online at: http://ejournal.iainmadura.ac.id/index.php/alihkam/
Copyright (c) 2025 by Al-Ihkam, Jurnal Hukum dan Pranata Sosial

Efforts to Moderate Islamic Law through Hadith Studies
Gathering in Aceh and West Sumatra Mosques

relatively low in both Aceh and West Sumatra, so hadith
studies are still rarely held in these two regions. The role of
mosques as a place to gain a moderate understanding of Islamic
law from the study of hadith study gathering (pengajian hadith)
is important even though it is not yet optimal. In Weber's
perspective, a person's social actions will be influenced by an
understanding one considers correct, which will then become a
religious practice. A moderate understanding of Islamic law
will emerge then lead to harmony and tranquility in society.

Keywords:

Islamic law; Moderate understanding; Hadith; Mosque

Introduction
Understanding Islamic law can lead to many possibilities.
Contextual one will create harmonious peace, while textual
understanding will create a rigid and even tense social atmosphere. It
furthermore tends to give birth to inclusivism and claim of the
dominance of truth in one group, while other groups were deemed
astray, heretics, and even infidels. This textual understanding later
became the ideology of radical and terrorist groups beyond the Bali
Bombing, JW Mariott, and the Stock Exchange Bombing, also
targeting the Police and Churches from the 2000s to 2022.1 The
emergence of ISIS (Islamic State of Iraq and Syria) Movement and the
Al Qaeda Group in the Middle East which then had an impact on
Indonesia as a transnational movement was also motivated by an
understanding of Islamic law that was textual and rigid.2
1 Azman Arsyad, Mahmuddin, and Daud Aisyah Idris, “Religious
Moderation, Pela Gandong and Jihad Reconstruction: Conflict Prevention in Maluku
from the Perspective of Maqāṣid al-Sharī’ah,” Samarah: Jurnal Hukum Keluarga dan
Hukum Islam 9, no. 1 (2025): 34–55, https://doi.org/10.22373/sjhk.v9i1.26416.; Nunu
Burhanuddin and Darul Ilmi, “Typologies of Religious Moderation in Indonesian
Higher Education Institutions,” Journal of Indonesian Islam 16, no. 2 (2022): 455–79,
https://doi.org/10.15642/JIIS.2022.16.2.455-479.
2 Noorhaidi Hasan, “The Salafi Movement in Indonesia: Transnational
Dynamics and Local Development,” Comparative Studies of South Asia, Africa and the
Middle East 27 (2007): 83–94, https://doi.org/10.1215/1089201x-2006-045; Abdul
Majid et al., “Salafi, Hadith, and Islamic Law: Identity Politics and Wahabi Movement
in East Kalimantan,” Ahkam: Jurnal Ilmu Syariah 23, no. 1 (2023): 147–70,
https://doi.org/10.15408/ajis.v23i1.32139; Faisal A Rani, Fikri Fikri, and Mahfud
Mahfud, “Islam and National Law: A Formal Legal Review on Sharia Laws in Aceh,”

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Likewise, accusations of heresy and deviance against several
Acehnese community practices such as samadiyah (or salamatan),
tahlilan and ziara kubur, including the belief that parents of the Prophet
Muhammad PBUH went to hell are often conveyed in religious
studies at the Majelis Taklīm. As a result, religious studies conducted
by Wahabi group in several mosques in Banda Aceh were disbanded
by the masses and so were ustaz and da'i who clearly made
accusations of heresy and infidelity.3 This does not only happen in
Aceh but also in East Java, West Nusa Tenggara, South Sulawesi,
West Sumatra, and Riau.
In this context, efforts to understand moderate Islamic law
through the study of hadith study gathering (pengajian hadis) become
urgent by wisely socializing it to the community. Otherwise, what
likely happens is disharmony and social conflict in the name of
religion. The space and media for conveying understanding of Islamic
law to the community is the mosque, because, in addition to being a
place of worship, the mosque is also a medium to gain knowledge,
socialize with each other, empower the community and socioreligious activities and even to become a center of civilization.4
In a more specific scope, the mosque is a place where people
can get religious understanding from preachers about Islamic
teachings. When religious understanding is conveyed in a peaceful
and harmonious manner, society will understand it in the same way.
On the other hand, when religious understanding is conveyed
textually, the mosque turns into a medium for disbelieving and
criticizing certain religious practices, resulting in conflicts, and the
expulsion of certain preachers. This is based on understanding the
Qur’an and hadith by forcing one’s own opinions, even though the
issue is khilāfiyyah.

Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 20, no. 1 (2020): 47,
https://doi.org/10.30631/al-risalah.v20i1.521.
3 Akhmad Sagir et al., “Indonesian Hadith Scholars’ Contribution to the
Establishment of Hadith Authority in Malay Archipelago,” Journal of Indonesian Islam
18, no. 2 (2024): 532–57, https://doi.org/10.15642/JIIS.2024.18.2.532-557.
4 Iskandar Usman, “Revitalizing the Role and Function of the Mosque as a
Center for Da’wah Activities and Community Development,” Samarah: Jurnal Hukum
Keluarga
dan
Hukum
Islam
4,
no.
1
(2020):
1–24,
https://doi.org/10.22373/sjhk.v4i1.7050.

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Efforts to Moderate Islamic Law through Hadith Studies
Gathering in Aceh and West Sumatra Mosques

Several studies on understanding of Islamic law from the
perspective of hadith have been conducted. Some can be used as a
basis for determining the state-of-the-art of this current article. Majid
et.al.,5 and Husain et.al.6 discuss the typology of understanding hadith
in different perspectives which causes different results. Both of them
focus on hadith about how Islamic law can interpret and solve some
problems. Meanwhile, Helmy7 explained that the internalization of
moderate understanding of hadith has gone well, especially in
several Islamic boarding schools in Java. Students have learned
about the hadiths about interfaith relations and moderate values
mainly from their teachers although they have read directly from
books and sometimes from social media. Moreover, Musyafiq8 tried
to figure out the understanding of textual hadith in al-Bani which
later gave birth to the militant Islamic movement in Indonesia
emerging from a literal model of understanding.
Different from that research, this research tried to explore
the understanding of moderate Islamic law based on hadith studies
gathering which held in several mosques. The reason for choosing
the study areas, namely Aceh and West Sumatra, is because both
5 Majid et al., “Salafi, Hadith, and Islamic Law: Identity Politics and Wahabi
Movement in East Kalimantan”; Saiful Risky, Sholahuddin Al-Fatih, and Mabarroh
Azizah, “Political Configuration of Electoral System Law in Indonesia from State
Administration Perspective,” Volksgeist: Jurnal Ilmu Hukum dan Konstitusi 6, no. 1
(2023): 119–30, https://doi.org/10.24090/volksgeist.v6i1.7940.
6 Rahmin Talib Husain et al., “Happiness Permissibility: Negotiating Hadith
on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women,” AlIhkam: Jurnal Hukum dan Pranata Sosial 19, no. 2 (2024): 329–55,
https://doi.org/10.19105/al-lhkam.v19i2.11352.
7 Muhammad Irfan Helmy, Achmad Darojat Jumadil Kubro, and Muhamad
Ali, “The Understanding of Islamic Moderation (Wasaṭiyyah al-Islam) and the Hadiths
on Inter-Religious Relations in the Javanese Pesantrens,” Indonesian Journal of Islam
and
Muslim
Societies
11,
no.
2
(2021):
377–401,
https://doi.org/10.18326/ijims.v11i2.377-401; Muntasir et al., “Power Structures and
Religious Legitimacy: The Influence of Dayah Ulama in the Politics of Aceh Analyzed
Using Powercube Theory,” Jurnal Ilmiah Peuradeun 13, no. 1 (2025): 437–62,
https://doi.org/10.26811/peuradeun.v13i1.1625.
8 Ahmad Musyafiq, “The Impact of Al-Albānī’S Revolutionary Approach To
Hadith on Islamic Militancy in Indonesia,” Al-Jami’ah 61, no. 1 (2023): 81–105,
https://doi.org/10.14421/ajis.2023.611.81-105; Issa Babatunde Oba, “The Dynamics
of Islamic Marital Jurisprudence in Islamic Courts: The Experience of the Kwara State
and Zanzibar,” IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 2, no.
1 (2023): 43–67, https://doi.org/10.18326/ijoresh.v2i1.43-67.

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regions have a history of heroism and dynamics between Islamism
and nationalism. The struggle between textual and contextual
understanding has long occurred in both regions.9 It is not
impossible that the seeds of textual, rigid and radical
understanding will re-emerge as something that threatens the
social order if serious efforts are not made. Researchers have three
goals based on these issues will be covered in this study. These
include: (1) Portraying mosques' contribution to Islamic study
gathering; (2) Investigating the subject preference of mass studies
in mosques of Aceh and West Sumatra; and (3) Searching for a
moderate understanding model of Islamic law and hadith.
Methods
This study uses an empirical legal method analyzed using
Weber's social action theory to explore the intensity of study
gathering in the mosques, particularly for hadith subjects, and
understanding of hadith toward moderate Islamic law, especially in
Aceh and West Sumatra.10 Data collection was carried out by
interview methods, observation, and analysis of documents.
Interviews were conducted with mosque administrators, preachers,
community and religious leaders, and academics. At the same time,
document studies refer to journal articles, books, and various
documents that support this research.
Result and Discussion
Portraying the Role of Mosques in Islamic Study Gathering
It should be reiterated that since its inception, the mosque has
had a central role as a center for Islamic studies in Indonesia,
including in the field of hadith studies. The study of hadith gatherings
conducted within mosques is closely intertwined with the crucial role
played by mosque administrators. Various terminology is employed
to designate those responsible for overseeing mosques, including the
9 Zulfadli et al., “From Islamic Modernism to Islamic Conservatism: The Case
of West Sumatra Provinces, Indonesia,” Cogent Social Sciences 10, no. 1 (2024): 1–18,
https://doi.org/10.1080/23311886.2024.2406297.
10 Fuad Thohari, Hadis Ahkam: Kajian Hadis-Hadis Hukum Pidana Islam, Hudud,
Qishash dan Ta’zir (Jakarta: Deepublish, 2016); M. Syuhudi Ismail, Hadis Nabi Yang
Tekstual dan Kontekstual: Telaah Ma’anil Hadits tentang Ajaran Islam Yang Universal,
Temporal dan Lokal (Jakarta: Bulan Bintang, 1994).

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Efforts to Moderate Islamic Law through Hadith Studies
Gathering in Aceh and West Sumatra Mosques

Mosque Prosperity Board (Badan Kemakmuran Masjid/BKM), the
Mosque Prosperity Council (Dewan Kesejahteraan Masjid/DKM), and
the mosque manager. However, all of these institutions essentially
refer to an organization overseen by the mosque congregation and
entrusted with managing the financial well-being of the mosque.
The organization of hadith studies gathering within
Indonesian mosques is naturally tied to reasons because motives serve
as a catalyst or source of incentive for individuals to engage in a
certain action. Experts assert that these impulses might operate either
consciously or unconsciously within an individual. These two
motivational states serve as the origin of an individual's drive and
impetus to fulfill their wants through their activities.11
In Alfred Schutz's phenomenological investigation, motivation
beyond an action can be observed from two perspectives: cause
motive, which pertains to the reason for the action, and goal motive,
which pertains to the intended outcome of the action. Motive is the
underlying reason that drives someone to carry out an activity. The
actions taken are motivated by past events. Motivation is the desired
outcome that an individual aims to obtain via their activities. This
activity pertains to a forthcoming period.12 The significance of the
mosque-based hadith study gathering, as derived from the
information provided by informants, can be succinctly described in
Table 1.
Table 1. Motives of Mosque Administrators for Conducting Hadith
Studies Gathering according to Alfred Schutz's Theory
Because Motive
No
In Order to Motive
1

Fulfilling the required task

2

The economic well-being of
the mosque
Sustaining established
customs

3

Execution of mosque
administration
Dedication to God and
society
Broadening perspectives
on moderate Islam

11 Dedi Gunawan et al., “Implementasi Aplikasi Informasi Kajian Islami di
Masjid Nurul Iman,” Jurnal Pengabdian Nasional (JPN) Indonesia 4, no. 2 (2023): 245–52,
https://doi.org/10.35870/jpni.v4i2.173.
12
Alexis Gros, “A Phenomenology of Modernity? Alfred Schutz’s
Contributions to a Theory of Modern Society,” in The Anthem Companion to Alfred
Schutz, ed. MichaelEditor Barber (London: Anthem Press, 2022), 115–136.

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No

Because Motive

4

Incorporating the
congregation's
recommendations
Providing room for personal
growth and fulfillment

5

In Order to Motive
Attaining rewards and
benevolence
Reinforcement of Islamic
law

It can be seen in Table 1 that five points in the ‘because
motives’ exhibit apparent theological, humanist, and traditionalist
aspects. The first and second motives are of a theological nature, as
they pertain to the belief in an individual's responsibilities towards
God. The comprehension of this matter is facilitated by the fact that
engaging in mosque-based hadith studies gathering is intricately
linked to one's faith in Allah. The humanistic nature of the
congregation is evident in the third and fourth motives, as they
willingly incorporate the suggestions of the congregation and enhance
the enforcement of Islamic law. This purpose is rooted in the sense of
accountability for constructing an improved social existence focused
on the concept of serving and prioritizing the welfare of fellow
individuals. Furthermore, the motive of sustaining tradition exhibits
traditional motives. The informant's objective for carrying out the
hadith study gathering was to uphold the established traditions of the
mosque. Activities that are deemed commendable serve as a catalyst
for engaging in these acts. Islam inherently embraces societal customs
that are deemed positive and advantageous.
Within the objective theme, there are additionally five more
motives that can be observed. They exhibit theological, humanist, and
humanitarian motives. The first and final themes in the table possess a
humane essence, namely encompassing religious, humanist, and
humanistic elements. The evident theological element is a profound
dedication to God. Humanism entails the act of serving society. The
primary objective of humanism is to serve society, while the
secondary objective is to attain personal excellence and selffulfillment.
Through the examination of mosque administrators as
participants as well as organizers in hadith studies gathering, it was
discovered that their motivations for engaging in such studies were
not solely religious in nature. Although this mosque-based study of
hadith gathering has a predominant theological focus, it is not just

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Efforts to Moderate Islamic Law through Hadith Studies
Gathering in Aceh and West Sumatra Mosques

driven by religious grounds but also encompasses other reasons as
mentioned before. The presence of diverse motivations behind
engaging in religious practices can be attributed to a range of human
needs. Abraham Maslow proposed a hierarchy of human needs
consisting of five levels: physiological needs, the need for security, the
need for belonging and affection, the need for esteem, and the need
for self-actualization.13
In the current context, motivation will not only be in the
theological aspect but also in the aspect of the need for esteem, and
the need for self-actualization, this can be found humanly even in
the realm of mosques. However, when someone has gone through
a long process of time, they will slowly move towards a
theological-divine motivation.
Subject Preference of Studies Gathering in Mosques of Aceh and
West Sumatra
Understanding Islamic law gives birth to two different
poles, namely textual and contextual. Textual understanding can
lead to sectarianism, exclusivism, and disbelief outside of one's
group. Likewise, understanding hadith also gives birth to two
typologies: First, the textualist group, focuses on understanding the
Prophet's hadith without appreciating the historical process that
gave birth to it. This group is primarily interested in the external
meaning of the text. In this situation, the emphasis of the hadith
text is only on the linguistic components.14 The second typology is
contextual understanding, namely understanding that prioritizes the
principles of moderation, and tolerance and can accommodate
customary law practices that develop in society in Indonesia.
Contextual understanding is usually called Islam Waṣaṭiyyah which is
widely developed by Nahdlatul Ulama and Muhammadiyah circles.15
13 Abraham H. Maslow, Motivation and Personality (New York City: Harper and
Brothers Publisher, 1954).
14 Zunly Nadia Nadia, “Perilaku Keagamaan Komunitas Muslim (Pemahaman
Hadis dalam NU dan Salafi Wahabi di Indonesia),” Jurnal Living Hadis 2, no. 2 (2018):
141, https://doi.org/10.14421/livinghadis.2017.1327; Hazar Kusmayanti et al.,
“Judges’ Acceptance of Sharia-Inspired Laws in Indonesia,” Al-Manahij: Jurnal Kajian
Hukum Islam 17, no. 2 (2023): 199–214, https://doi.org/10.24090/mnh.v17i2.7716.
15 Zuly Qodir, Haedar Nashir, and Robert W. Hefner, “Muhammadiyah
Making Indonesia’s Islamic Moderation Based on Maqāsid Sharī’ah,” Ijtihad: Jurnal
Wacana Hukum Islam dan Kemanusiaan 23, no. 1 (2023): 77–92,

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This moderate group is very influential in Indonesia because the NU
and Muhammadiyah organizations are the organizations that are
most widely followed by the community.
In line with that, according to Kamil, a textual
understanding of Islamic law will lead to fundamentalism as
understood by followers of salafi jihadists such as Sayyid Qutb and
Abdullah Azzam. Their works or writings turned out to influence
the religious understanding of Bali I Bombing perpetrators,
especially Imam Samudra, who was a follower of Jama'ah Ansharu
Tawḥīd (JAT) led by Abu Bakar Baashir. Therefore, to combat this
kind of textual understanding of religion, a deradicalization
approach is needed by providing a contextual understanding of
Islamic law, not just law and military.16
In Aceh and West Sumatra, with 40 mosques as the
research samples, it was found that the level of intensity and
focus of hadith studies is quite low. Specifically, the percentage
value is 17.50% in Aceh Province and 15.62% in West Sumatra as
can be seen in Figure 1.
Figure 1. The intensity of studies (by subject) conducted in mosques
in Aceh and West Sumatra
Sumatera Barat

Fiqh

Akhlak

17,50%

Tauhid

17,50%
15,62%

20,00%

22,50%
25%

40,00%

30%
12,50%

60,00%

35%
18,75%

80,00%

27,50%
18,75%

100,00%

Tafsir

Hadis

Islam
Umum

10%
6,25%

90,62%

Aceh

0,00%
Sirah

Sources: Analyzed from interview data and document analysis
https://doi.org/10.18326/IJTIHAD.V23I1.77-92; Ahmad Faisal et al., “Strengthening
Religious Moderatism Through the Traditional Authority of Kiai in Indonesia,”
Cogent Social Sciences 8, no. 1 (2022), https://doi.org/10.1080/23311886.2022.2150450.
16 Sukron Kamil, “Terrorism and Religion in Indonesia: A Comparative Study
of the Two Literary Works,” in International Conference on Culture and Language in
Southeast
Asia
(ICCLAS),
vol.
154
(Atlantis
Press,
2018),
93–97,
https://doi.org/10.2991/icclas-17.2018.23.

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Figure 1 reveals that a limited number of mosques engage in
the study of hadith. Out of the total of 40 mosques in Aceh, only 7
mosques conduct hadith studies. Similarly, in West Sumatra, there are
6 mosques that engage in hadith studies. This indicates that hadith
studies in mosque forums are quite rarely held, implying that
people’s understanding on both Islam and its law rarely comes from
hadith studies gathering. Therefore, the hadith plays an important
role in formulating Islamic law as the second main source for Islamic
teaching. By understanding hadith as the ‘raw material’ of the law,
people can figure out a specific law more wisely.
The limited engagement in mosque-based hadith studies can
be attributed to various factors. Firstly, financial constraints faced by
mosques in funding the organization of hadith studies gathering.
According to an informant:
“…If multiple areas of Islamic studies were conducted
within the mosque, the management would struggle to
finance them, as other essential needs of the mosque
must also be met…”17
This financial limitation has been acknowledged by previous
researchers as well.18 Mosques situated in housing complexes and on
the outskirts of urban areas tend to experience these financial
constraints, whereas those located in urban areas do not encounter
this issue. However, this financial challenge can be addressed by
managing the field of Islamic studies on a rotational basis, as reported
by several informants who are involved in overseeing mosque-based
Islamic studies.
Secondly, the level of congregational attendance. The low level
of congregational attendance at the mosque is one of the factors
beyond the declining popularity of mosque-based hadith studies
gathering. The study is considered a segmented one for those who
understand Arabic or Islamic teaching in depth. It is even found that
Islamic studies are no longer carried out in a few mosques. The local
17 DM, Interview, Banda Aceh, July 21, 2023.
18 Anang Walian, “Optimalisasi Pengajian Rutin Masjid Al-Aqobah 7
Palembang Sebagai Upaya Pemberdayaan Masyarakat,” Yonetim: Jurnal Manajemen
Dakwah 4, no. 1 (2021): 18–39, https://doi.org/10.19109/yonetim.v4i1.9144.

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community is less interested in participating in the activities. The lack
of interest of the congregation to attend this assembly is due to the
lack of awareness and self-confidence in studying the subjects, in
addition to a variety of occupations thus making their time outside
work limited.19
Thirdly, less priority on hadith studies. Mosque staff tend to
consider hadith study gathering as less important compared to other
subjects, namely three main branches of Islamic teaching: monotheism
(tawḥīd), fiqh (jurisprudence), and morals (akhlāq). The Mosque
Prosperity Board (BKM) prioritizes the three areas of consideration
monotheism as the foundation of a Muslim's religious life, fiqh
contains practical rules, while akhlāq consisting of pragmatic daily
tasks and ethical principles that provide guidance on appropriate
behavior in everyday situations. Of these three components, the study
of fiqh is the most prominent, followed by the study of tawhid and then
the study of akhlaq.
Fourthly, some mosque administrators hold the belief that the
examination of the two primary sources of Islamic law, namely the
Al-Qur'an and the hadith, should be limited to the ulama, rather than
being accessible to the general public. This is very clear in the
following excerpt;
“…The authority to provide an opinion based on the
main sources of Islamic law, namely the Qur'an and
Hadith, may only be carried out by scholars who have
the capacity for religious knowledge, not by the general
public.”20
This view implies a common belief that the two main sources
of Islamic teachings, the Qur'an and the hadith, as very difficult to
understand.21 Therefore, here lies the urgency of the importance of
19 Rika Malia Panjaitan and Maulana Andi Surya, “Manajemen Majelis Taklim
dalam Meningkatkan Minat Perempuan Mengikuti Pengajian Rutin di Hawariyyun
Community Rantau Prapat, Labuhanbatu,” JRMDK: Jurnal Riset Mahasiswa Dakwah
dan Komonikasi 6, no. 1 (2024): 54–65, https://doi.org/10.24014/jrmdk.v6i1.29458.
20 AM, Interview, Banda Aceh, July 17, 2023.
21 Sulfan Wandi Sulfan Wandi, “Eksistensi ’Urf dan Adat Kebiasaan Sebagai
Dalil Fiqh,” Samarah: Jurnal Hukum Keluarga dan Hukum Islam 2, no. 1 (2018): 181,
https://doi.org/10.22373/sjhk.v2i1.3111.

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hadith study gathering in mosques with a contextual understanding
in order to give rise to a moderate understanding of Islamic law
namely by explaining to the public the meaning of hadith contextually
by explaining it using relevant sciences, such as fiqh al-ḥadīṡ, asbāb alwurūd al-ḥadīṡ, and others using easy-to-understand delivery.
Achieving a Moderate Understanding of Islamic Law and Hadith
The characteristics of moderate Islamic law are born from a
moderate understanding of the Qur’an and hadith.22 Regarding the
resuscitation of flexible and moderate Islamic law, it is intriguing to
consider the motivation behind enhancing understanding of the
second source of Islamic teachings, namely hadith. The study of
hadith gathering in the mosque turns out to have furnished audiences
with novel insights. An informant reported:
“…In multiple hadith study gatherings, so far, we have
found information that was not previously heard. The
preachers do not interpret the hadith textually but there
are also other perspectives explained from various views
of scholars…”23
The informant's statement shows how congregation members
are enthusiastic to find out that hadith as the second source of Islamic
teaching has another side other than the textual approach
understanding they knew before. Another excerpt even reveals how a
more comprehensive understanding of hadith can lead to broader
insight closer to the truth. An informant told the story as follows;
“…There is a widespread belief that if a child memorizes
the Qur'an, it brings honor and recognition to both
parents. However, after studying the hadith, I finally
realized that simply memorizing the Qur'an is not

22 Ardiansyah; Ahmad Zayyadi, “Dinamika Modernisasi Hukum Islam:
Tinjauan Historis dalam Pembacaan Mazhab Sociological Jurisprudence,” Al-Manahij:
Jurnal
Kajian
Hukum
Islam
14,
no.
1
(2020):
99–112,
https://doi.org/10.24090/mnh.v14i1.1800.

23

KK, Interview, Banda Aceh, July 22, 2023.

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enough; the child also needs to practice the teachings of
the Qur'an. ..”24
The informant's statement revealed that new information was
obtained through the study of hadith within the mosque. It
furthermore shows how gaining new more valid information related
to a problem happens in a discussion using a thematic approach by
comparing the opinions of scholars used in the study of hadith.
Thematic hadith studies involve collecting a large number of hadiths
related to a particular problem and analyzing the relationships and
similarities between one another before delivering it in the simple
matter to the audiences so that they can grasp the meaning more
easily. For example, a specific theme is explained in the books of alBukhari and Muslim followed by a question-and-answer session so
that the congregation can ask anything when they have something
they wonder about.
In a more general scope, the presence of this hadith study
gathering is counted as an opportunity to establish a closer
relationship with the teachings of the Prophet. An informant
explained that:
“…The hadith contains many examples and customs of
the Prophet Muhammad's behavior, including his role as
a prophet, husband, leader, and a mature person. These
examples are truly valuable and must be shared with
society. We follow the Prophet's behavior by studying
his hadith to imitate and follow his exemplary actions…”
25

However, what is still a challenge today is when the teachings
are delivered by preachers and teachers who tend to narrow down the
comprehensive teachings of Islam into a certain version, with the aim
of simplifying the learning process for the audience. For example,
there are preachers who say that there is no legal basis for reading alFātiḥah after prayer, even though the scholars have agreed that it is
sunnah because it is part of dhikr.
24 TM, Interview, Banda Aceh, July 13, 2023.
25 MS, Interview, Banda Aceh, July 25, 2023

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Efforts to Moderate Islamic Law through Hadith Studies
Gathering in Aceh and West Sumatra Mosques

The last quoted excerpt indicates how hadith studies gathering
have actually big potential to influence people’s mindset and
behavior, a part of few numbers of mosques organizing the study.
Therefore, some parts of Prophet's habits need to get more attention
such as respecting differences, whether in tribe, nation, language, as
well as religion. The Medina Charter agreed upon by the Prophet
Muhammad PBUH together with the Jews and Christians is part of
the sunnah that Muslims need to know and reflect.26 Moreover,
Prophet PBUH also respects the Jews in many narrations, such as in a
story narrated by Bukhari.27
A sample of moderate and contextual hadiths deserves to be
conveyed to the community. This can lead them to a diverse and
multi-perspective understanding instead of one and singular one in
dealing with multicultural situations. This is where the importance
of moderation or wasaṭiyyah approach in hadiths and Islamic
studies in general lies.28 In its turn, moderate understanding will
then be applied to social actions and the world of reality with
moderate and tasāmuḥ (tolerance) nuances will appear.
In addition to prioritizing contextual hadith with easy-tounderstand delivery, the selection of used references or curricula of
the study is particularly necessary. Moreover, the study of hadith
gathering is still very rare to find at the research location, so the
existence of a few needs to get much attention because it will
influence how people understand Islamic teaching in general or
hadith in particular. In other words, the thoughts, scholars, and
books studied will greatly influence a person's understanding and
social actions. In the context of science, the source where one

26 Mursyid Djawas et al., “The Position of Non-Muslims in the Implementation

of Islamic Law in Aceh, Indonesia,” Ahkam: Jurnal Ilmu Syariah 23, no. 1 (2023): 95–120,
https://doi.org/10.15408/ajis.v23i1.32127; Kharisatul Janah, Siti Fatimah, and Hajar
Salamah Salsabila Hariz, “The Role of Aceh Local Parties in the 2024 General Election
in Realizing Democratization,” Volksgeist: Jurnal Ilmu Hukum dan Konstitusi 6, no. 1
(2023): 33–47, https://doi.org/10.24090/volksgeist.v6i1.7532.
27 Abu Abdullah Muhammad ibn Ismail Al-Bukhari, Ṣaḥīh Al-Bukhāri (Bairut:
Dar Ibnu Kathir li al-Tiba’ah wa al-Tauzi’, 2002).
28 Ardiansyah, “Islam Wasatîyah dalam Perspektif Hadis: Dari Konsep
Menuju Aplikasi,” Mutawatir: Jurnal Keilmuan Tafsir Hadis 6, no. 2 (2018): 232–56,
https://doi.org/10.15642/mutawatir.2016.6.2.232-256.

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studies is called sanad or genealogy of science.29 In this context,
works of ahlu sunnah wa al-jamā’ah scholars in the archipelago, such as
the works of Imam al-Ghazali, Imam Nawawi, Abdurrauf al-Singkili,
Nawawi al-Bantani, and Abdul Samad al-Palembangi deserve for
consideration to prioritize among others.30 They are known as
moderate scholars with moderate thought and works as well.
In line with that, the findings of this study indicate that the
community believes that studying the Prophet's hadith can promote a
moderate application of Islamic law. By referring back to the source of
Islamic teachings, namely the hadith, one can realize that there is
indeed diversity in religious teachings in certain cases. Therefore,
herein lies the importance of providing a moderate and contextual
understanding of hadith, so that people do not get trapped in a
textual understanding which can cause conflict in religious and
social life.31
An informant expressed another good comment about the
study of hadith gathering, namely that it highlights the diversity
and adaptability of Islamic teachings as the following excerpt
indicates:
“…The hadith study gathering offers a broader
understanding of Islam. We can know, for instance,
there is a scholar who explains the meaning of Islamic
law comprehensively and without blaming others or
claiming the truth so that society will be educated to
understand and accept the differences…” 32
Likewise, SA tried to emphasize TM’s argument by stating as
follow:
29 Ahmad Musyafiq, The Impact of Al-Albānī’s Revolutionary Approach to Hadith.

Arrazy Hasyim, Teologi Islam Puritan: Geneologi dan Ajaran Sufi (Jakarta: Maktabah
Darussunnah, 2019).
30 Jajat Burhanudin, “Two Islamic Writing Traditions in Southeast Asia: Kitab
Jawi and Kitab Kuning with Reference to the Works of Da’ud Al-Fatani and Nawawi
al-Bantani,” Al-Jami’ah: Journal of Islamic Studies 60, no. 1 (2022): 1–28,
https://doi.org/10.14421/ajis.2022.601.1-28.
31 Jafar and Fitria, “Understanding Multiple Interpretations on the Hadith that
Husbands Allow Wives to Have Outdoor Activities: A Study of Islamic Law
Perspectives.”
32TM, Interview, Banda Aceh, July 13, 2023.

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“…There are many new insights we can gain from the
hadith study gathering. It can open our eyes to the fact
that scholars use various arguments and explanations
to explain meaning beyond hadith according to their
own interpretations and perspective…”33
The whole excerpts suggest how hadith study gathering can
give new and broader perspectives to the audiences. This
perspective, which turns into understanding, will shape how they
behave in real life. This is in line with Weber's theoretical
framework that a person's understanding will influence social
actions rationally. Social action itself, based on its motives, is
divided into four categories: conventional actions, emotional
actions, instrumental rational actions, and value rational actions.
This theory of social action provides a framework for
understanding various types of behavior. Hadith study gathering
in the mosque has explicit goals based on its social context and
involves anticipated outcomes to achieve through a particular
action.
The need to enhance understanding of hadith as a secondary
source of Islamic teachings arises from the fact that not all Islamic
communities possess sufficient knowledge about hadith due to
limited educational opportunities. Similarly, the reinforcement of
Islamic law is rooted in the public's belief that its implementation has
been inadequate with numerous neglected issues that have
contributed to a bad perception of the law. In order to accomplish this
objective, the establishment of mosque-based hadith studies gathering
is regarded as a means to expand individuals' understanding of the
second source of Islamic teachings and enhance the enforcement of
Islamic law in Aceh and West Sumatra Province.
Another thing as a challenge today is the fact that Islamic
teachings are sometimes delivered in a narrow perspective that it
limits the comprehensive teachings of Islam to a certain version, with
the aim of simplifying the learning process for the audience. For
example, some preachers say that there is no legal basis for reading alFātiḥah after prayer, even though the scholars have agreed that it is
33SA, Interview, Banda Aceh, July 22, 2023.

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Tarmizi M. Jakfar, et al.

sunnah because it is part of dhikr. Therefore, efforts need to be
encouraged and supported so that contextual understanding of hadith
can be implemented by preachers and mosque administrators so that
moderate Islamic sharia values bring wider benefits to society.
Likewise, preachers and mosque administrators need to have
insight into nationalism and tolerance, so that in delivering study
gathering materials, they emphasize values of moderation while
avoiding elaborating khilāfiyyah problems exaggeratedly. To manifest
this, mosque administrators must also be selective in having
preachers they will let talk at the forum so that the message conveyed
does not cause controversy and conflict in society. This becomes a
must considering that contextual understanding34 of hadith, Islamic
law, or Islamic teaching in general will give birth to moderate and
tolerant religious life in the midst of life with an attitude of respect,
giving benefits, safety, and peace while preventing danger, damage,
and even hatred.
Conclusion
This study found that understanding of Islamic law is partly
influenced by understanding of hadith. Understanding of hadith
itself, meanwhile, consists of two typologies, namely textual and
contextual. The characteristics of textual understanding are relying
merely on how a hadith reads which gives rise to sectarian and radical
understanding, while contextual gives rise to a moderate and
inclusive understanding because it considers many factors beyond the
text, namely context of the past and nowadays context. Unfortunately,
the study of mosque-based hadith gathering is still low in frequency
and intensity, while the existing few still need enforcement so that it
might lead to the mainstreaming of moderate understanding of
Islamic teaching, hadith, and Islamic law in particular. This is mainly
because, as in Weber's perspective, a person's social actions will be
influenced by the understanding that is considered correct, which will
then become a religious practice. For that, an effort to socialize a
moderate understanding of Islamic law through hadith studygathering becomes very important. If a moderate understanding of
Islamic law emerges, it will then lead to creating harmony and
34 Ismail, Hadis Nabi Yang Tekstual dan Kontekstual: Telaah Ma’anil Hadits tentang
Ajaran Islam Yang Universal, Temporal dan Lokal.

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tranquility in society. This article is still limited in portraying local
Islamic study centers such as meunasah (a local term for a place of
prayer) in Aceh and Surau (a local term for a place of prayer) in West
Sumatra. Therefore, the focus of future research can be carried out in
other areas to get a broader picture of how Islamic law is understood
within society.
Acknowledgments
The author would also like to thank LP2M (Institute for Research and
Community Service) UIN Ar-Raniry, Banda Aceh for the funding
provided so that the research can be carried out. as well as all
informants and all parties who provided support for the research.
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