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.
Articles
217 Documents
<![CDATA[Komunikasi Jin dalam Mempengaruhi Manusia Menurut Al-Qur’an: Studi Analisis di Rumah Sehat Aceh, Indonesia ]]>
<![CDATA[Muhamad Taki Rumakat]]>;
<![CDATA[Fauzi Saleh]]>;
<![CDATA[Abizal Muhammad Yati]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 8, No 1 (2021): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v8i1.10998
<![CDATA[Jinns are creatures with the same obligation as humans, worshiping Allah (God). In general, there are two kinds of jinn: evil jinn (Satan/kuffar) and Muslim jinn. The primary duties of evil jinn include persuading humans to spread hate, killing, and other evil acts. One of the ways that evil jinn do to achieve their goals is by possessing humans. In this study, the concern was to investigate how jinn communicated affecting humans and how to solve possession by jinn at Rumah Sehat Aceh. The method used to analyze the data was descriptive analysis with the qualitative approach. The results showed that at Rumah Sehat Aceh, communication with the jinn was done during the possession state. There were two types of communication: verbal and non-verbal. However, most jinns lied during communication; therefore, the patients’ families who also listened to the communication between the jinn and the person performing an exorcism (ruqyah) should not consider the jinn utterances as feedback for the cause of the disease because the jinn might be trying to influence them to sway from Allah. In addition, the procedures in dealing with jinn possession at Rumah Sehat Aceh were the exorcist first took wudu (ablution), performing sunnah/voluntary prayers at duha (forenoon), and also giving advice regarding amar ma’ruf nahi munkar (enjoining good and forbidding wrong).]]>
<![CDATA[Receptions and Official Celebrations in Baghdad During The Late Abbasid Era (550-656 H /1155-1258 Ad) ]]>
<![CDATA[Mohammed Abdullah Alqadahat]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 5, No 2 (2018): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v5i2.9816
<![CDATA[The late Abbasid era witnessed a successful political experience, culminating in the restoration of the Abbasid Caliphate institution’s prestige that disappeared for a long time. The caliphs of this era were keen to keep that achievement. They restored the ceremonies that used to be performed during the days of the Caliphate’s Golden Age. One of those ceremonies was the reception of distinguished visitors such as sultans, princes, and messengers who arrived in Dar Al-Khilafah. Those ceremonies followed a regular pattern and were under the supervision of an institution associated with Diwan Al-Khilafah known as Dar Atashreefat (House of Ceremonies). Reception ceremonies began from the moment of the arrival of the Caliph’s guests to the outskirts of Baghdad, where the Caliphal procession stood waiting to receive those guests, then accompanied them to Dar Al-Khilafah. At the same time, Dar Atashreefat arranged everything related to the visit; preparing the house for residency, the guest’s visit to Dar Al-Khilafah to be honored by the meeting of the Caliph, concluding the visit and bidding farewell to the guest.]]>
<![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[Implementasi Konsep Ahli Waris Patah Titi Di Mahkamah Syar’iyah Bireuen, Aceh, Indonesia ]]>
<![CDATA[Munawir Munawir]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 7, No 2 (2020): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v7i2.10978
<![CDATA[Legal pluralism in Indonesia has formed a different inheritance law system, namely institutions patah titi is an heir who dies earlier than the heir, and then his position can be replaced by a grandchild, which is set in Kompilasi Hukum Islam (KHI). This article wants to discuss the practice of judges' legal considerations at the Syar'iyah Court Bireuen in implementing the terms of patah titi, as stipulated in article 185 paragraph (1) and (2) KHI. This article uses legal research methods empirical legal research, namely research conducted on data in the form of cases of inheritance patah titi in the Syar'iyah Bireuen Court. The results of the author's research on judges' considerations in implementing the case patah titi in the Syar'iyah Bireuen Court, namely, the Panel of Judges of the Syar'iyah Bireuen Court in deciding inheritance cases patah titi refers to the Syafi'iyah fiqh system for inheritance cases that occurred before the existence of the KHI rules. However, in some cases that occurred after the KHI, some were decided based on the KHI rules, and others did not follow the KHI rules based on particular considerations for the benefit of the heirs.]]>
<![CDATA[Determinant Factors in The Formation Of Students’ Islamic Personality At Indonesian School Of Bangkok (Sib) 2018 ]]>
<![CDATA[Andriyani Andriyani]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 5, No 1 (2018): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v5i1.7579
<![CDATA[Education is a necessity for every human being. In Islam, education is evidenced by changes in attitudes and behavior in accordance with Islamic doctrine that requiresactivities and environment to support its success, so it can be said that Islamic education is the formation of a Muslim personality. This study was conducted at Indonesian School of Bangkok (SIB) located in Thailand with cross sectional design. The results of statistical analysis showed that students who got Islamic Education in the family environment well tend to 7,636 times have a good Islamic personality, while students who got Islamic Education in school well, tend to be 6,238 times have a good Islamic personality. Islamic education in the family environment had most significant relationship with the formation of students’ Islamic personality in SIB Thailand.]]>
<![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[Ilmu Ushuluddin dan Issue Strategis di Aceh ]]>
<![CDATA[Syamsul Rijal]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 1, No 1 (2014): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v1i1.7378
<![CDATA[Memorandum of Understanding (MoU) forecloses the intellectual attention and scientific challenges that are able to provide a positive solution in dynamic changes. Islamic application law on ”dejure and defacto” as well as challenges that actually require the application of thought in law that is more dynamic and solution adaptiveresponding to the up to date issues, and in turn there will be the suit to the existence and provide the chance of theology and challenges of dynamic changing of how it should be in the development og theology. The faculty of theology can be a strategic role as a cornerstone institution development is surrounded by the researchers qualified as the agent of change to the human life.]]>
<![CDATA[The Concept of Lifelong Education in Islam ]]>
<![CDATA[Mawardi Hasan]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 4, No 2 (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.v4i2.7552
<![CDATA[Lifelong education is a concept of continuous learning from the cradle to the end of life, in line with the phases (stages) of human development. Education is a process that contains the spirit to ring hope to learners. Because humans have desires to do well and be advanced in various spects of life, a practical level of education is really needed due to the fact that education is the most effective process for humans to meet those needs. Islam as the most perfect religion has the doctrine that human life takes place in two dimensions: the dimension of the world and the dimension of the hereafter. From such a vast scope of life, Islam offers an unlimited education which is practical and applicable.]]>
<![CDATA[Gratification In The Perspective Of The Positive Law In Indonesia ]]>
<![CDATA[Fazzan Fazzan]]>;
<![CDATA[Abdul Karim Ali]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 2, No 1 (2015): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v2i1.7424
<![CDATA[A set of rules about gratification is a novelty within society and is perceived to collide with the cultural of giving in the Islamic society in Indonesia. This study is aimed to explore the meaning of gratification from the positive perspective of law in Indonesia, and the boundaries of gratification, which is interdicted by the laws. This study used the nor- mative method which analyzes the positive law in Indonesia regulating the gratification. The result of this study shows that gratification in the positive law perspective has a wide meaning including each tribute for civil employee or governance. According to Indonesia laws, gratification could be either positive or negative. Gratification which is allowed by the laws is a gift with a pure tension of the giver to the civil employee or governance without expecting to achieve anything. In contrary, grati- fication which is not allowed by the laws is a gift for the civil employee or governance because of the position in that employment and unrelated with the duty or order. ]]>
<![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]]>
