Ar Raniry : International Journal of Islamic Studies
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The Concept of Lifelong Education in Islam
No full textLifelong 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
Eorientation Of Individual-Transcendental Sufism Values In At-Tuh}Fah Al-Mursalah Manuscript Toward Socio-Empirical Value
No full textThe manuscript at-Tuh}fah al-Mursalahas a track record of the past is full of virtues. Seeking virtue means preparing yourself through the purification process. Sufism, as a purification step to reach the Allah. The spiritual experience gained by sa'lik when meeting and union with Allah (individual-transcendental values) should be felt also by others. The transmission of spiritual experience is implemented in empirical life (socio-empirical values) as a form of practicing and teaching a loving Islam, so that the concept of rahmatan lil 'alamin can be felt by all creatures. The process of attaining the maqam requires clarity of heart; peace of mind, mind and environment; as well as sincerity amaliyah. Awareness to negate the existence of self (‘alam nasut) and purify the existence of divinity (‘alam lahut) in self as a form of preparation to accept the holiness of the Khaliq. It is this doctrine of purity that should be practiced and spread by the salik and perceived by all beings to create goodness in the universe. Goodness that does not look to ethnic, religious, ethnic, and state boundaries. Universal goodness as the real essence of Islam rahmatan lil a'lamin
تطوير الشخصية بالأوصاف الواردة المهمة في الأحاديث النبوية
No full textكلنا ٌعلم أ ّن الله بعث محمدا صلى الله عليه وسلم إلٌنا لهداٌة الناس إلى ما هو خٌر فً الدنٌا والآخرة, مع أنه كانخٌر الناس فً ظروف الحٌاة البشرٌة كلها وفً حٌاته أسوة حسنة ولدوة كاملة, ولٌس هنانشٌا ما لا فٌه هدٌه وسنته من الألوال والأفعال والتمارٌر والصفات خلمٌة كانت أو خلمٌة,فكذلن فً تطوٌر الشخصٌة أٌضا, ففً حٌاته نجد كمالة الشخصٌة التً ٌدهش الناس بها عبرالمرون كلها, فإذا تؤملنا فً ألواله وأفعاله وتمرٌراته وصفاته عثرنا على بعض الأوصافالمهمة الأساسٌة التً تساعد الناس على تكوٌن الشخصٌة الرابعة الموٌة وتطوٌره ما لم ٌجدالناس إلا بعد طلوع شمس الهداٌة فً مكة المكرمة, ففً هذا البحث نلاحظ تلن الأوصافالمهمة الواردة فً الأحادٌث الشرٌفة ونمسمها على الأربعة وهً الأوصاف العملٌة والأوصافالبدنٌة والأخلاق الحسنة والأوصاف الاجتماعٌة ثم نفصلها مع النصوص المتعلمة بها لٌتضحالمرام
Revitalization Of Aceh Customs in Formal Educational Institutions
No full textThe 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 andexternall
Kepatuhan Syari’ah (Sharia Complience) Dalam Industri Keuangan Syari’ah
No full textIndustri 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’a
Convergence and Coexistence Among The Schools Of Islamic Law: a Methodology
No full textMost 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 o
Living Hadis Dalam Tradisi Malam Kamis Majelis Shalawat Diba’ Bil-Mustofa
No full textThe research studies the tradition of Diba blessings in Mejelis bil Musthafa Yogyakarta. The focus is on knowing the signification of selawat in the community. It is based-field research, that is, concerning living-hadits phenomena characterized by descriptive, qualitative and inductive study. It means that the research aimed at gaining general picture or the description about living-hadits. The approach to be used in the study is a phenomenological one combined with functional theory. It results that the developing tradition in the life of Krapyak people is living-hadits one. In addition, there are some principal hadits to be used as guide in the activity. Besides, there is an important significance by the existence of the council, that is, spiritual aspect which cannot be lost from people tradition
Some Notes On Literacy, Writing And Hegemonic Positioning
No full textThis 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
The Hadith of Rajab Fasting in A Simultaneous Reserch
No full textThe 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
The Journey of Isra' and Mi'raj In Quran And Science Perspective
No full textIsra Mi'raj raises many riddles from scholars and scientists. It also raises many doubts among Muslims about the validity. Based on that journey, many questions arise whether the physical and the spirit of Muhammad as a whole or just soul which is tripped by God. The speed of light which is expressed as the highest speed in science is not enough to make that far trip in a short time. This paper discusses the information that leads to the new indication, even though the truth cannot be ascertained. This paper used the zero Celvin theory to interpret Surah Al-Isra verse 1