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[Creation-From Pre-Eternity To Probability (Al-Jadid) Tahafut Al-Falasifah) A Contribution To The History Of Muslim Philosophy ]]>
<![CDATA[Naseeb Ahmed Siddiqui]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7522
<![CDATA[It is not the physical world consist in itself as to what reality is, but proof of ultimate reality. Reality does not change by changing the process rather attributable quality named from A to B or This to that but essence remains the same. Process in metaphysics has two inseparable parts according to philosophers, cause and effect, which in any case intrinsic to every event coming into being. Denying either one makes impossibility of event. Once cause with all necessary condition fulfilled, cannot delay its effect by necessity, which is the sole premise with philosophers to assume worlds pre-eternity. On the contrary, according to Islamic theologians, it is not necessary and condition for event to have causal connection and it is possible to delay effect in presence of cause also and this is possible in conventional as well as rational and reasoning level. The central issue rose by Imam Al-Gazali (rahmatullahali) in his`Tahafut Al-falasifa concerning the world’s pre-eternity rotate around the cause and effect. He showed the incoherence of arguments posed by philosophers and proposed that it’s possible to delay the effect. Now, after 800 years, creation already unveiled my steries in the form, which both the parties (Philosophers and theologians) did not know. However, who won the debate over world’s pre-eternity is still open. This paper will try to fill that gap by attempting direct discussion of Tahafut Al-falasifa on the issue of world pre-eternity, considering cause and effect as central debate and will show that what Imam Al-Gazali (rahmatullahali) proposed was correct: The delay in effect with cause is possible. This will be a contribution to the Islamic theology collecting physical facts from science, which anyhow reached to the same level where it meets metaphysics. This will be the latest debate on the issue, and provide new insights on some of core results of scientific theories, which are not considered yet.]]>
<![CDATA[A Discourse On Differences And Similarities Between The Qur’an And The Bible ]]>
<![CDATA[Suraju Suraju]]>;
<![CDATA[Saheed Badmus]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7517
<![CDATA[The guidance of Allah for mankind is contained in the scriptures se t down by Him through the Prophets and Messengers. These scriptures are numerous due to the number of the Prophets. But, the mentioned and prominent ones include Zabur which was given to Prophet Dāwūd, Suhuf which was given to Prophet Ibrahim, Tawrāh which was given to Prophet Musa, Injil which was given to Prophet Isā and the Qur'ān which was given to Prophet Muhammad. However, the most circulated ones in the contemporary world are the Qur’ān and Bible. These two contain direct and indirect information about different issues and concepts. In spite of the similarities in few areas, the points of divergence are substantial. Hence this paper is aimed at examining five out the areas of convergence as well as the areas of divergence of both the Qur’ān and Bible with empirical examples from both scriptures. Conclusion is made to juxtapose their similarities which are due to their divine qualities and their differences which are as a result of the abrogation and interpolation by the people. Thus, the people are encouraged to show due respect to these heavenly scriptures.]]>
<![CDATA[Financial Performance Of Islamic Banking After The Global Financial Crisis: A Comparison Between Islamic Commercial Banks And Islamic Business Unit Banks In Indonesia ]]>
<![CDATA[Laili Rahmi]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7523
<![CDATA[The global financial crisis has affected some industries or non-industries around theworld. It has also impacted to Islamic banking in Indonesia, especially after 20072008. It has been recorded the Islamic banking industry in Indonesia shows a speedy recovery from the impact of the global financial crisis. Thus, this study aims to evaluate and examine the differences of Islamic banking’s financial performance after the global financial crisis in Indonesia. The financial performances in this study are profitability ratio (Return on Asset (ROA) and Return on Equity (ROE)), liquidity ratio (Financing to Deposit Ratio (FDR) and Current Asset Ratio (CAR)) and solvency risk ratio (Equity Multiplier (EM) and Debt to Equity Ratio (DER)). The samples in this study are the six Islamic banks from Islamic Commercial Banks (Bank Usaha Sharia (BUS)) and Islamic Business Unit Banks (Unit Usaha Sharia (UUS)) in Indonesia. Based on the results shows by the descriptive statistic, UUS is more effective in using their assets to generate income compared to BUS, but BUS is greater to manage their financing and more liquid than UUS whose has higher risk than BUS during 2009-2013. Independent sample t-test shows that there is significant difference in terms of profitability, liquidity and solvency risk ratio between BUS and UUS Indonesia during 2009-2013.]]>
<![CDATA[(دور التربية الإسلامية في الإنماء الخلقي للشعب (دراسة على الإسلام ودوره في الإنماء القومي بإندونيسيا ]]>
<![CDATA[Tabrani ZA]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7544
<![CDATA[Islam as a religion of rahmatan li al'alamin, very much its contribution to the national development which is oriented to the whole human development. The presence of religion is always accompanied by "two faces". On the one hand, inherently religion has an identity that is exclusive, particularistic, and primordial. At the same time, however, it is also rich in inclusive, Universalist, and transcending identities. In its role as a directive system, religion is placed as the main reference in the process of change. Religion will serve as a supreme morality that provides the basis and strength of the society's spiritual elite as they dialectics with change. Likewise, as a defensive system, religion becomes a kind of resistance force for society when it is in an increasingly complex circle of life issues amid the rapid flow of change. Islamic education as agent of social change that is in the atmosphere of modernization and globalization today is required to be able to play its role dynamically and proactively, both at the theoretical and practical intellectual level. Islamic education is not just a process of cultivating moral values to fortify itself from the negative excesses of globalization. But the most important thing is how the moral values that have been invested in Islamic education are able to act as a liberating force from the crush of poverty, ignorance, and socio-cultural and economic backwardness. This paper aims to explore the role of Islamic education in public social education which is the main foundation of a nation's development.]]>
<![CDATA[Religion: Sigmund Freud's Infantile Illusions And Collective Neurosis Perspective ]]>
<![CDATA[Susanto Susanto]]>;
<![CDATA[Saifullah Idris]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7518
<![CDATA[This paper concerns Freud's thoughts on religion. Religion is not only about faithin a great God, but also encompasses the order and discipline of life. Religioninvolves human relationships, either with God or with others. Freud saw religion asthe fulfillment of a childish desire. This can not be separated from his work as apsychologist who produced the concept of psychoanalysis and human sexual stages.Freud disputed the basis of human trust claims by giving three mutually exclusiveand holistically unsatisfactory reasons. First, we must trust without demandingproofs; Second, we must believe because our ancestors also believed; And third, wemust believe because we have evidence from ancient times. Freud contends thatsuch beliefs are nothing more than an illusion.]]>
<![CDATA[The Concept Of Pluralism In Islamic Education ]]>
<![CDATA[Anas M. Adam]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7519
<![CDATA[Religious pluralisme is a term used to refer to positive attitudes toward world religions (e.g., Islam, Christianity, Hinduism, Budhism, Catholic, etc) with the aim ofcreating a harmonious, peaceful, and prosperous life within a pluralist society byupholding people's equal rights to live peacefully in this world. The aim of this articleis to elaborate on the concept of religious pluralism and its relation to Islamic education. There have been a controversy caused by the differing definitions ofreligious pluralism, which has led to certain misconceptions and hence its alienation from Islamic education in general. In the face of such challenges, efforts mustcontinually be made to foster mutual understanding and respect between people ofdifferent religions in order to avoid potential conflicts, either between peopleembracing different religions or people within the same religion. It is this positiveawareness which religious pluralism seeks to foster. Thus, incorporating the conceptof pluralism into Islamic education is a must, especially by making change to thesystem of Islamic education which for a long time has focused only on buildingindividual or communal piety. The new priority should be given to the creation ofsocial sensitivity toward pluralism, either through cultural, language, or religiousinterventions. This all aims at reinforcing the notion of Islam as Rahmatallil’alamin.]]>
<![CDATA[Some Notes On Literacy, Writing And Hegemonic Positioning ]]>
<![CDATA[Fikri Sulaiman Ismail]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7427
<![CDATA[This article discusses the ideological meaning of literacy and how it should be considered before we attempt to develop various writing programs. Writing as one of main forms of human communication is prone to being ill-defined. This may lead to certain injustices in our education world, especially when literacy is not defined or seen as an ideological concept. The most familiar example of this in a learning context is that we tend to view literacy as reading and writing ignoring other values and potentials that a learner brings to a classroom such as her socio-cultural background. In the face of such challenges, this article therefore presents a conceptual framework which could serve as a reminder for educators before they attempt to develop their various education programs. The author hopes that the article would help educators determine where they should stand along this imaginary continuum of ideological literacy.]]>
<![CDATA[Bitcoin Dalam Kacamata Hukum Islam ]]>
<![CDATA[Luqman Nurhisam]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7526
<![CDATA[Di Indonesia, bitcoin merupakan bentuk mata uang digital (e-money) dan alat transaksi pembayaran yang sudah digunakan oleh sebagian masyarakat. Hal tersebutperlu mendapatkan perhatian, khususnya dari Bank Indonesia. Lain dari pada itu,pengawasan yang dulu sepenuhnya dilakukan oleh bank sentral yaitu BankIndonesia, sekarang diambil alih oleh OJK (Otoritas Jasa Keuangan). Sehingga BankIndonesia pun hanya memiliki wewenang untuk mengatur dan mengontrolperedaran mata uang saja. Sejak sebagian tugas dan wewenang Bank Indonesiadiambil alih oleh OJK (Otoritas Jasa Keuangan), banyak hal yang belum tercoverseperti adanya fenomena baru dalam bidang keuangan dalam hal permodalan,investasi, peredaran mata uang, dan lain-lain. Selain belum ada payung hukumterhadap bitcoin, yaitu semakin merebaknya transaksi yang menggunakan bitcoinyang dilakukan dalam transaksi e-commerce. Sehingga dari segi keamananannyajuga perlu dipertanyakan, maka dari itu perlu ada regulasi dan pengawasan secarakhusus terhadap bitcoin, dan masyarakat tidak akan merasa dirugikan. Jika dilihatdalam perspektif hukum Islam, bahwa yang berkaitan dengan penerbitan uangsebagai alat transaksi di suatu negara, merupakan masalah yang dilindungi olehkaidah-kaidah umum dalam syari’at Islam. Oleh sebab itu, penerbitan uang danpenentuan jumlahnya merupakan hal-hal yang berkaitan dengan kemaslahatanumat. Aspek lain yang menjadi pertimbangan dalam penggunaan bitcoin yaituapakah dari sisi kemadharatannya yang lebih besar ataukah manfaatnya yang diambiljika digunakan sebagai mata uang dan alat transaksi, bahkan sebagai komoditassekalipun. Sehingga yang menjadi fokus dalam penelitian ini adalah penggunaanbitcoin sebagai mata uang (currency) dan alat transaksi dengan menggunakanpendekatan dan pengkajian hukum Islam.]]>
<![CDATA[Influence Of Social Norms And Spiritual Tendencies To Moral Considerations In Religious School Students ]]>
<![CDATA[Mohd Zailani Mohd Yusoff]]>;
<![CDATA[Mohamad Khairi Othman]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7472
<![CDATA[The main purpose of this study is to trace information related to the influence of social norms and spiritual tendencies to moral considerations in religious school students.This study aims to identify the influence of the dimensions of Islamic spiritualtendencies and the dimension of social customs to moral considerations based onestablished schemes. Three measuring tools were used in this study, namely UjianSkema taakulan Akhlak (UPSTA), Kuesioner Kecenderungan Kerohanian Islam(ISDQ) dan Tes Sikap dan Pegangan Terhadap Standar Prevalensi Sosial (USPSK).The subjects of the study consisted of 500 students who were divided into genderaccording to the type of religious high school in the state of Kelantan which wererandomly selected from Sekolah Menengah Kebangsaan Agama (SMKA), MaahadMuhammadi (MM), Maahad Tahfiz Al-Quran / Sains (MTAQ / MTS), SekolahAgama Rakyat (SAR) dan Sekolah Agama Swasta (SAS). This review review uses aquantitative method based on cross-sectional research approach (Cross Sectional).Data were collected from the above three tests and analyzed by using statisticalanalysis of stepwise multiple regression at significant degree p <0.05. The results ofthe study show that dimensions of faith and faith play a powerful role in the moralconsideration of high school religious students. The findings also show the dimensionsof faith, intrinsic dimensions and extrinsic dimensions in the aspect of Islamicspiritual tendency to have significant influence (R² = .465, sig.) On the moralconsiderations of religious school students. However, the dimensions of human rightswithin social norms varied only (R² = .017, sig .003) on moral considerations amongreligious school students in Kelantan. This review provides a fresh understanding ofthe moral issues of religious secondary school students. The tendency of religiousschool students on Islamic spiritual aspects plays an important role in determiningthe quality of their moral considerations.]]>
<![CDATA[He Correlation Between Teacher’s Strategies And Students’ Writing Ability ]]>
<![CDATA[Andriansyah Andriansyah]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 1 (2017): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v4i1.7521
<![CDATA[The purpose of this research is to identify a correlation between teacher’s strategy and students’ writing ability. Teachers have to modify their strategies in teaching writing related to their students performances, abilities and backgrounds. The first phase of the project involves a screening interview where we identify students’ difficulties in writing. We also use students’ writing products to validate answers on the screening interview. The final phase involves observations and questionnaires where we use several assessments to confirm the student’s diagnosis and examine the connection between their abilities and strategies that teacher used. The result shows that the teacher’s strategies in teaching writing boost students to develop their ideas in writing, especially in enhancing vocabulary and getting better at grammar. Lastly, it is suggested to the teacher to be able to use the strategies in the classroom called cognitive, meta-cognitive, affective and social.]]>
