Ar-Raniry, International Journal of Islamic Studies
The scope of Jurnal Ar Raniry is conceptual ideas in the study of Islamic sciences: Education Islam, Al-Quran and Hadith, Thoughts in Islam, Fiqh and Islamic Rules, History and civilization of Islam, Language and Islamic literature, Dakwah and Islamic Communication and Modern developments in Islam. The presence of this journal is intended to respond to and inform the development of current academic issues related to Islamic studies. Contributions of scholars both from internal and external articles will be warmly welcomed with great appreciation.
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<![CDATA[The Islamization of Human Resource Management Textbook For Higher Education in Indonesia Through Al-Faruqi’s Theory ]]>
<![CDATA[Wisber Wiryanto]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7431
<![CDATA[Western secularization is the main cause of educational problems and is extremely damaging if it is not solved immediately. Based on al Faruqi’s theory, the only way to solve educational problems caused by the secularization of Human Resource Management (HRM) is through the Islamization of Knowledge (IOK). The research used descriptive qualitative method will answer the main question: how is the operationalization of Al Faruqi’s theory solving education problems caused by secularization? This research aims to apply the IOK al-Faruqi theory into the IOHRM concept, with the framework consisting of the input through 15 HRM textbooks, whichare used by several universities in Indonesia with a Western worldview as a dominant tendency than Islamic worldview. This research analyzes the process and synthesis of Western and Islamic-legacy of HRM; and as its output, a non-secular HRM textbook using the Islamic worldview approach. As the result, this output will reduce the dominance of the secular HRM textbook in the Western worldview approach. The findings of this research are: (1) To create the IOHRM concept derived from the IOK al-Faruqi theory, which is applied through a process of analysis and synthesis of Western and Islamic-legacy of HRM; (2) Analysis of the IOHRM, through the process, analyzes the category, and then analyze the relevance, differences, and problems of Western and Islamic-legacy of HRM; (3) Synthesis of the IOHRM, by integrating Western and Islamic-legacy of HRM, using the dual process of the IOK al-Attas theory in Islamic worldview approach; and (4) an Islamic HRM textbook.]]>
<![CDATA[Death Penalty to Drug Traffickers from the Perspective Ofsiyāsah Syar’iyyah ]]>
<![CDATA[Wan Norhasnih Wan Husin]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7415
<![CDATA[In Malaysia, drug abuse and drug trafficking began affecting thesociety seriously around the 70s and, the trend has continued unabatedly in thefirst decade of the new millennium. The outcomes are staggering, as it is thecause of various social ills such as murder, burglary, prostitution, and evencauses family disintegration and erodes social relations. The main objective ofthis study is to analyze from the Islamic perspective on the death penalty basedon the siyāsah Syar’iyyah principles since the punishment by death for drugtrafficking is not an offence directly stated in the al-Quran and al-Sunnahunder the hudud law. Based on textual analysis, the study finds that the deathpenalty meted out against drug traffickers is justified based on the severity ofthe act in affecting the individual involved, society and the nation.]]>
<![CDATA[The Quranic Story of Mary: Does Rethinking the Text Support Women Prophethood? ]]>
<![CDATA[Abla Hasan]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7489
<![CDATA[Women prophethood has always been an alien concept to Islamic theology. According to modern as well as mediaeval mainstream Islamic schools of exegeses, jurisprudence and even according to everyday schools of fatwa: women are either too inferior, too week, or even not pure enough to meet the requirements or handle the challenges associated with prophethood. However, rethinking the Quranic text, in isolation from mediaeval gender biased narrow preferences, proves this view to be wrong. In this paper I provide a uniquelinguistic analysis of the Quranic story of Maryam, the mother of Jesus and the only woman mentioned by name in Quran. Maryam as I argue, is acknowledged in Quran as a female prophet: chosen equally to all chosen men, i.e., male prophets and above all women. In addition, a logical analysis in favor of Maryam’s prophethood will be provided. The juxtaposition of both evidence supports women prophethood.]]>
<![CDATA[Convergence and Coexistence Among The Schools Of Islamic Law: a Methodology ]]>
<![CDATA[Muhammad Habibur Rahman]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7416
<![CDATA[Most of the texts of Shari'ah came in the form of fundamentalprinciples and general provisions. The texts are often general and flexible at alarge extent, so that it would not be narrowed for the people. In addition, thetexts, which encompass the partial and detailed provisions of Shari'ah, are draftedin such a way that can accommodate more than single understanding andparticular interpretation. Consequently, this leads to the presence of multipleSchools and standpoints in the Islamic law. Nevertheless, all these Schools of Most of the texts of Shari'ah came in the form of fundamentalprinciples and general provisions. The texts are often general and flexible at alarge extent, so that it would not be narrowed for the people. In addition, thetexts, which encompass the partial and detailed provisions of Shari'ah, are draftedin such a way that can accommodate more than single understanding andparticular interpretation. Consequently, this leads to the presence of multipleSchools and standpoints in the Islamic law. Nevertheless, all these Schools of]]>
<![CDATA[Literary Miracle of The Quran ]]>
<![CDATA[Meraj Ahmad]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7490
<![CDATA[The literary inimitability of the Holy Quran and its wisdom, it’s rhythmical and phonetically excellence, in its perfect meanings, in its unmatched literary styles and its perfect grammatical structure has been discussed thorough out the Islamic History. The most important point of Quran’s miracle which means the words and expressions applied in Quran are arranged in a very specific and precise way that any movement changes the meaning. The Quran’s challenges everyone mostly to make only one verse in terms of rhetoric and eloquence like Quran, So far no one has surmounted this challenge. The Quran is neither prose nor poem while majority of the words are either prose or poems. It is not poem on the ground that it doesn’t have the basic elements of rhyme. In addition to rhyme another element of poem is imagination which is not applied in Quran and the words in it are imagination free. The Quran indeed contains an ocean of information relating to a wide variety of subjects. They include: religious and moral guidance, lessons from the lives of the peoples of the past, the message of the Prophets and Messengers of Allah, the physical sciences and historical accounts of important events. But all of this is delivered with the most fantastic literary rhythm and excellence. The Quran achieved this unique literary form by fusing together metrical and non-metrical speech. This fusion of metrical and non-metrical composition is present throughout the whole of the Quran and cannot be found in any Arabic text, past or present. The aim of this paper is to study three basic aspects that have been propounded by scholars including literary, linguistic, and scientific miraculousness. The paper also highlights the literary miracles of the Holy Quran as well as rediscover it uniqueness in modern age. A full understanding of its merit as a literary masterpiece requires a fresh approach to the study of the scriptures that present the literary beauty of the Quran in the most precise and coherent fashion.]]>
<![CDATA[The New Paradigm On The Islamization Of Science: Islam As Knowledge And Belief ]]>
<![CDATA[Prima Aswirna]]>;
<![CDATA[Reza Fahmi]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7426
<![CDATA[The research based on fact about more than ten years experience theexisting of Islamic Psychology Department at State Institute of Islamic StudiesImam Bonjol Padang. During the implementation of the integration on Islamand science (Psychology), The research used quantitative method as aperspective. Then I explored the problems on the capture of academic profileinstitution. The populations on the research were a lecturer who was teaching inthe Islamic Psychology Dept. and students (about 35 people/ lecturer and 145pupils). The sample was about 32 lecturers and 107 students. The measurementof size of respondents based on Slovin formula: N/1+N.e2. The data collectedby psychological scale, observation and documentation. The regression has beenused to analyze data]]>
<![CDATA[Revitalization Of Aceh Customs in Formal Educational Institutions ]]>
<![CDATA[Sri Suyanta]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7413
<![CDATA[The study aims to strengthen the role of school in transforming Acehcustoms. Schools as an official formal education institution, dealing with twoissues namely their feelings cannot be ignored between customs and culture is acase that should be maintained continuously, and schools have to collide withsystem reining the power of cruising and creativity of education institutions indeveloping the value of custom. In addition, schools have a desire to interpretAceh customary by themselves. Those things are done in two issues; First, thelack of teacher understanding customs well and perfectly. Secondly, lowsupported funding supporting every work in revitalization of custom. The studyfound that revitalization and strategy in developing in formal schools areundergone by two ways; theory and practice. Theoretically, schools includecustom materials through several lessons. Then practically, schools encouragestudents’ creativity in many ways, both in school activities internally andexternally]]>
<![CDATA[The Hadith of Rajab Fasting in A Simultaneous Reserch ]]>
<![CDATA[Damanhuri Damanhuri]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7505
<![CDATA[The researched Hadith of Prophet Muhammad SAW about Rajab fasting was a narrated hadith of Ibn ‘Abbas booked by Muslim. In hadith above, there were some narrators/rawi such as Abu Bakr Ibn Aby Shaybah, Abd Allah Ibn Numair, Uthman Ibn Hakim al Ansari, Sa’id Ibn Jubayr and Abd Allah Ibn ‘Abbas. In his partial analyses, there were some conclusions that: 1. All of narrators that involved in Hadith sanad were qualified: 2. Thiqa, All the narrators met with another narrators as the teachers: 3. And the hadith matan was free from shadh aspect: 4. The hadith matan was free from illat. So it can be concluded that narrated hadiths of Anas Ibn Malik which were collected by Muslim were qualified (sahih). In simultaneous analyzes, found that that hadith had 4 (four) tabi’ qasir. Because all of the narrators who were narrated by Muslim were thiqah qualified and the sanad connectivity was also muttasil, so the present of 4 tabi’ ´hadiths couldn’t improve the quality of main hadith sanad or mutaba’ that had been sahih in quality. Later on, simultaneously, that hadith had 4 (four) shahid ma’nawi hadiths. Those hadiths were narrated by 4 (four) different friends, as: Sa’id Ibn Sa’id, Anas Ibn Malik, ‘Abd Allah Ibn ‘Umar, and Abi Dharr. So the hadith of Rajab fasting had been narrated by 5 (five) friends. Thus, quantitatively, those hadiths improved to be mashhur (ahad mashhur) because they were narrated by five friends.]]>
<![CDATA[Kepatuhan Syari’ah (Sharia Complience) Dalam Industri Keuangan Syari’ah ]]>
<![CDATA[Luqman Nurhisam]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7414
<![CDATA[Industri Keuangan Syari’ah (IKS) dalam menjalankan aktifitasnyaharus mematuhi sejumlah aturan yang memuat berbagai prinsip syari’ah yangdiaktualisasikan dalam bentuk fatwa yang dikeluarkan oleh Dewan Syari’ahNasional (DSN). Diwajibkannya keberadaan Dewan Pengawas Syari’ah (DPS)pada setiap industri keuangan syari’ah baik bank syari’ah (IKBS) maupunIndustri Keuangan Non-Bank Syari’ah (IKNBS) untuk mematuhi ketentuansyari’ah dan menjadikan pengawasan syari’ah sebagai salah satu aspek pentingserta tidak terpisahkan dengan kepatuhan syari’ah. Hal tersebut bisa dilihat daribeberapa regulasi yang dikeluarkan oleh DPS-MUI yang menjadi acuan bagiindustri IKBS dan IKNBS di bidang keuangan syari’ah. Fokus penelitian initertuju pada regulasi yang dikeluarkan oleh DSN-MUI serta implementasinyaterhadap lembaga IKBS dan IKNBS, serta DPS sebagai pihak yang berwenanguntuk mengawasi setiap industri keuangan yang berbasis syari’ah. Pendekatanpenelitian menggunakan deskriptif-analitis dengan jenis penelitian pustaka, yaitupencarian data melalui buku atau dokumen lainnya yang berhubungan denganobjek penelitian .Hasil penelitian membuktikan bahwa DPS sebagai pemegangotoritas pengawasan terhadap kepatuhan syari’ah memiliki tanggung jawab yangdiatur melalui ketentuan hukum yang tegas. Oleh karena itu, kedudukan DPSsangat menentukan terciptanya kepatuhan syari’ah sebagai unsur utama dalamkeberadaan dan kelangsungan usaha bagi industri keuangan syari’ah]]>
<![CDATA[Dakwah Through Internet: Challenges and Opportunities for Islamic Preachers In Indonesia ]]>
<![CDATA[Arifuddin Arifuddin]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 3, No 1 (2016): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v3i1.7488
<![CDATA[The development of information technology (IT), particularly the internet, has benefited people throughout the world in many fields. Considering the advantages offered by the internet, the da’i (Islamic preachers) may utilize such product of IT advancement for disseminating Islamic messages and knowledge (dakwah). This literature review explores the challenges and opportunities of the internet utilization for such religious purpose, by extracting views and research findings from a range ofpublications, including books and journal articles from several databases. It found that the internet can be utilized as contemporary media for dakwah endeavor as it has many advantages in terms of efficiency, accessibility, scoping, and openness. Some recent global issues including Islamophobia, extremist activities including Islam-related terrorism, and gender equity are seen as challenges to the contemporary Islam. On one hand, these concerns may challenge the use of the internet for dakwah practice, but on the other hand, such issues has opened opportunities for da’i to remedy the situation through valid views described in many forms of dakwah in the internet, educating mad’u for better understanding of Islam. It is further recommended that da’i in Indonesia can consider the internet as media for da’wah. Further research is essential whether to explore the da’i’ interests and acceptance in the use of the internet for dakwah as well as the social impacts of such approach.]]>
