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<![CDATA[NASKAH MELAYU DIGITAL: SEBUAH INOVASI SUMBER KAJIAN PENDIDIKAN ISLAM BERBASIS INFORMATION AND COMMUNICATION TECHNOLOGY (ICT) ]]>
<![CDATA[Ellya Roza]]>;
<![CDATA[Mudasir Mudasir]]>
<![CDATA[ POTENSIA: Jurnal Kependidikan Islam Vol 5, No 1 (2019): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/potensia.v5i1.6473
<![CDATA[This paper aims to find out the digital Malay manuscript as a source of studies in the field of Islamic education. Malay manuscript is one of the nation's documents written manually using Arabic-Malay characters and in Malay. This means that the Malay manuscript is a stroke of the local genius of the nation and is an intellectual icon of the people of his day. But along with advances in technology, the Malay manuscript also experienced development through this technology by means of digitalization. In terms of methodology, this paper is a study of historical and cultural heritage involving Malay manuscript, so this study uses descriptive qualitative methods that are linked to analysis and interpretation and finally focuses on content analysis. At the end of the study it was found that in addition to the Quran and Hadith which are the sources of Islamic education studies, it turns out that the digital Malay manuscript can be used as the next source, because the Malay manuscript is a legacy of cultural heritage that is loaded with noble values of life such as social, political, religious, educational, culture, economics, language, literature and so on. Therefore, digital Malay manuscript is an ICT-based innovation that can be used as a source of study of Islamic education. Digital Malay manuscripts are very easy to obtain because in various places where Malay manuscripts have been digitalized, scientists can use them. In addition, digital Malay manuscripts can be accessed through the internet with various sites.]]>
<![CDATA[PENETRASI ISLAM DALAM PENDIDIKAN KEAGAMAAN MASYARAKAT MELAYU DI ROKAN HULU ]]>
<![CDATA[Ellya Roza]]>;
<![CDATA[Yasnel Yasnel]]>
<![CDATA[ POTENSIA: Jurnal Kependidikan Islam Vol 3, No 2 (2017): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/potensia.v3i2.3446
<![CDATA[This paper is part of the results of research, one of the objectives is to know the penetration of Islam on religious social, especially the field of education that occurred in the community Rokan Hulu. Due to this study of social science research, the method used is in accordance with the social science method guided by theoretical framework by using qualitative approach done in four stages of work namely (1) heuristics, (2) criticism, (3) interpretation, and ( 4) historiography. The research is descriptive form of research that gives a description or describes a complex reality so that the explanation and analysis and interpretations are met. The research location is Rokan Hulu Regency because predicted Riau Islamization comes from Barus adjacent to Rokan Hulu. The results prove that Barus became an important port after Melaka in the world of commerce. In addition to trade, they are traders also broadcast the religion of Islam and make emotional connection with the local community and marriage so that many tombs of Middle Eastern communities in Barus that can be witnessed today and has been studied also by scientists from various countries. The spread of Islam in Barus spread to the surrounding area like South Tapanuli known as “Serambi Mekah” of North Sumatra. By looking at the position of Rokan Hulu adjacent to South Tapanuli, it can be predicted that will be affected by the Islamization so that it will affect the religious social community of Rokan Hulu including education. The nickname of “Negeri Seribu Suluk” to Rokan Hulu is an indication that Rokan Hulu is a temple of Barus Islamization so that it affects the religious education that grows and develops in Rokan Hulu Malay society such as the number of houses of worship and “surau-surau suluk” which until now still become the icon of the area. The birth of the Sufis who developed the Naqsyabandiyah congregation in Rokan Hulu was an implementation of the religious life of the Malay Rokan Hulu people, in which they chose a special way of nicknaming to draw closer to Allah SWT.]]>
<![CDATA[ISLAMISASI DI RIAU ]]>
<![CDATA[Ellya Roza]]>;
<![CDATA[Yasnel Yasnel]]>
<![CDATA[ POTENSIA: Jurnal Kependidikan Islam Vol 2, No 1 (2016): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/potensia.v2i1.2535
<![CDATA[Islamization is a process in which someone is invited to apply Islamic teachings purely in all aspects of life such as religious ritual, economic, social and cultural, politics, law and governance. The existence of cemetery of Syekh Burhanuddin and all its historical story are evidences that Islam exists in Kuntu which also influence others region in Riau for its religion, culture, social, and so on. From the investigation, historically, in Riau, Syekh Burhanuddin – a famous Islamic Arabian preacher has come to Kuntu and developed Islam. The Islamic teachings delivered by Syekh Burhanuddin remains well in the society until today. He spread Islam and its teachings peacefully, like others preachers of Islam do generally. The way of Syekh Burhanuddin delivered the Islamic teachings and its contents influenced the culture and characters of people in Kuntu, Riau or Indonesian people in general.]]>
<![CDATA[Education in the Sultanate of Siak: The Study of Manuscripts and Archives of Siak Sri Indra Pura, Riau ]]>
<![CDATA[Arrafie Abduh]]>;
<![CDATA[Ellya Roza]]>;
<![CDATA[Sukma Erni]]>
<![CDATA[ Sosial Budaya Vol 18, No 2 (2021): Desember 2021 ]]>
Publisher : <![CDATA[Lembaga penelitian dan pengabdian kepada Masyarakat ]]>
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DOI: 10.24014/sb.v18i2.13115
<![CDATA[This study discusses education in the Sultanate of Siak by studying manuscripts and archives. Manuscripts and archives are the main basis of the information requested about the education needed. The method used is philological and historical research so that the results obtained can be thought of as real education in the imperial era. Research findings on education that get full attention from sulthan are religiously based education. Education is accessed in 3 places ; mosque (surau) domains, schools and ma'had. Education that is carried out in the mosque (surau) about the education of the wider community which includes not only quran learning (reciting), but also usul ul fiqh, tariqat and qasidah (sound art). Education carried out in schools (madrasas) and ma'had also includes learning Qur`an, Islamic law, gramatical, etc. All teachers involved in education must go through the legalization of sultan even though they only teach the Koran (Qur`an). Legalization of becoming a teacher through several processes involving the data collection, qadi to accept eligibility and sultan licensor]]>
<![CDATA[Akulturasi Islam dalam Adat Pengesahan Perkawinan Suku Sakai Solapan Kabupaten Bengkalis, Riau ]]>
<![CDATA[Ellya Roza]]>;
<![CDATA[Yasnel Yasnel]]>;
<![CDATA[Mirawati Mirawati]]>
<![CDATA[ TSAQAFAH Vol 15, No 1 (2019): Da'wah and Islamic Communication ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v15i1.2785
<![CDATA[AbstractThis paper aims to reveal the acculturation of Islam with the customary endorsement of the marriage of the Sakai tribe community in the Bathin Solapan region in Bengkalis Regency, Riau. As a native tribe, Sakai has a strong belief in his culture, especially marriage by using various social symbols with Bathin as the main character who becomes the legitimate determinant of a marriage. Likewise the shrill of a dog in Bathin's house is a benchmark for the validity of a marriage. Because this study is a study of social and cultural heritage that integrates with Islam, the methodology used in accordance with the concept of social science research is a qualitative descriptive method that focuses on content analysis with several stages of work through the concept of Research and Development (R & D) . At the end of the study it was found that the social symbol in the custom of the marriage of the Sakai tribe in the Bathin Solapan region was (1) Bathin who started with a picture of a puppet at the pole of his house using betel lime. After that the bride's second hand is put together with the position of the man's hand on the woman's hand. Then a family testimony was held for both parties: (2) The dog's curse which was beaten by Bathin as the validity of a marriage. With the Islamization in Riau, there was an acculturation of Islam towards the customary ratification of the Sakai tribe marriage which was implemented using Islamic social symbols which were manifested in the pillars of marriage and full of marriage with the nikah as the main actor.Keywords: Acculturation of Islam, Social Symbols, Ratification of Marriage, Sakai Tribe, BatinAbstrakTulisan ini bertujuan mengungkap akulturasi Islam dengan adat pengesahan perkawinan masyarakat suku Sakai dalam wilayah Bathin Solapan di Kabupaten Bengkalis, Riau. Sebagai suku asli, Sakai memiliki keyakinanan yang kokoh terhadap kebudayaannya terutama perkawinan dengan menggunakan berbagai symbol social dengan Bathin sebagai tokoh utamanya yang menjadi penentu sah atau tidaknya sebuah perkawinan. Demikian juga lengkingan seekor anjing yang ada di rumah Bathin menjadi tolok ukur terhadap sahnya sebuah perkawinan. Dikarenakan penelitian ini merupakan kajian terhadap peninggalan social dan budaya yang berintegrasi dengan Islam, maka metodologi yang digunakan sesuai dengan konsep penelitian ilmu-ilmu social yakni metode deskriptif kualitatif yang menfokuskan kepada content analysis dengan beberapa tahapan kerja melalui konsep Research and Development (R & D). Pada akhir kajian ditemukan bahwa symbol social dalam adat pengesahan perkawinan suku Sakai di wilayah Bathin Solapan adalah (1) Bathin yang memulai dengan gambar orang-orangan di tiang rumahnya dengan menggunakan kapur sirih. Setelah itu tangan kedua calon pengantin disatukan dengan posisi tangan laki-laki di atas tangan perempuan. Kemudian diadakan kesaksian keluarga bagi kedua belah pihak: (2) Lengkingan anjing yang dipukul oleh Bathin sebagai sahnya sebuah perkawinan. Dengan adanya Islamisasi di Riau, maka terjadi akulturasi Islam terhadap adat pengesahan perkawinan suku Sakai yang diimplementasikan dengan menggunakan symbol sosial agama Islam yang wujud pada rukun nikah dan sarat nikah dengan pengulu nikah sebagai actor utamanya.Kata Kunci: akulturasi Islam, symbol sosial, pengesahan perkawinan, Suku Sakai]]>
<![CDATA[UPAYA PENINGKATAN HASIL BELAJAR PAI MENGGUNAKAN MODEL PEMBELAJARAN KOOPERATIF TIPE STAD PADA SISWA KELAS VA SDN 001 PULAU DI KECAMATAN BANGKINANG KABUPATEN KAMPAR ]]>
<![CDATA[H. Hamidi]]>;
<![CDATA[Ellya Roza]]>
<![CDATA[ el-Ibtidaiy:Journal of Primary Education Vol 1, No 1 (2018): el-Ibtidaiy ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/ejpe.v1i1.5060
<![CDATA[Latar belakang penelitian ini dilakukan karena proses pembelajaran masih berpusat pada guru dengan metode konvensionalnya seperti ceramah dan mengerjakan soal yang mengakibatkan siswa tidak termotivasi, kurang semangat dan tidak aktif bertanya dalam kelas ketika penyampaian materi pembelajaran dilakukan. Oleh karena itu, penelitian ini bertujuan untuk meningkatkan hasil belajar PAI pada siswa kelas V A SDN 001 Pulau dengan menggunakan model pembelajaran kooperatif tipe STAD. Subjek penelitian ini adalah siswa kelas V A SDN 001 Pulau yang berjumlah 25 orang terdiri dari siswa laki–laki 11 orang dan siswa perempuan 14 orang. Alat ukur yang dipakai adalah aktivitas guru, aktivitas siswa, hasil belajar, serta ketuntasan belajar. Rata–rata aktivitas guru pada siklus pertama adalah 70,92% (baik). Pada siklus kedua adalah 77,92 % (baik). Pada siklus ketiga adalah 79,48 % (baik). Rata–rata hasil belajar pada siklus pertama adalah 56,92 % (cukup). Pada siklus kedua adalah 73,84 % (baik). Dari hasil penelitian dapat disimpulkan bahwa belajar dengan model pembelajaran kooperatif Tipe STAD dapat meningkatkan hasil belajar PAI pada siswa kelas V A SDN 001 Pulau. Bagi guru yang selama ini masih menggunakan metode pembelajaran dengan verbal (ceramah), agar dapat mengganti dengan model pembelajaran yang lain yang lebih variatif seperti model pembelajaran kooperatif Tipe STAD. Dengan model pembelajaran yang baru siswa akan lebih aktif dan bersemangat dalam belajar. ]]>
<![CDATA[Kepemimpinan Syekh Muda H. Muhammad Basyir dalam Pelaksanaan Tarekat Naqsabandiyah di Pondok Pesantren Ubudiyatussalam ]]>
<![CDATA[Muralisman Muralisman]]>;
<![CDATA[Ellya Roza]]>;
<![CDATA[Muslim Afandi]]>
<![CDATA[ Indonesian Journal of Islamic Educational Management Vol 4, No 2 (2021): IJIEM ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/ijiem.v4i2.12994
<![CDATA[Artikel ini bertujuan untuk mengetahui pelaksanaan Tarekat Naqsabandiyah di Pondok Pesantren Ubudiyatussalam Lipatkain Kampar versi kepemimpinan Syekh Muda H. Muhammad Basyir. Hal ini disebabkan masyarakat sedang dihadapkan kepada berbagai krisis, terutama krisis kepemimpinan sebab banyak diantara kepemimpinan tidak berlandaskan kepada nilai-nilai ketuhanan yang merupakan sumber kebenaran yang bisa membawa kemaslahatan manusia. Adapun jenis penelitian ini adalah penelitian lapangan (field research) dengan metode kualitatif. Adapun pendekatan yang dilakukan adalah pendekatan fenomenologi. Teknik pengumpulan data dengan menggunakan teknik wawancara, observasi dan dokumentasi. Hasil penelitian ini menunjukkan bahwa kepemimpinan Syekh Muda H. Muhammad Basyir di Pondok Pesantren Ubudiyatussalam dalam pelaksanaan Tarekat Naqsabandiyah dilakukan melalui (1) pendekatan kepada kepada berbagai pihak misalnya pemerintahan, ninik mamak, cerdik pandai dan tokoh masyarakat; (2) semangat dengan mendatangi masyarakat langsung ke desa-desa di sekitarnya; (3) gigih, dalam bekerja, tidak mau meminta sesuatu kepada siapapun dan hanya ingin mernberikan sesuatu kepada orang lain; (4) menanamkan rasa persaudaraan antara sesama murid dan orang lain serta masyarakat sekitar; (5) tidak dipungut biaya, modal hanya kemauan dari masing-masing pengikut. Selanjutnya pelaksanaan Tarekat Naqsyabandiyah Pimpinan Syekh Muda H. Muhammad Basyir di Pondok Pesantren Ubudiyatussalam Lipatkain Kampar terdapat beberapa tahapan (1) bai'at yang terdiri dari pelaksanaan samaniyah, hampasiyah, mandi taubat, praktek mati dan tawajjuh; (2) suluk yaitu suatu tempat yang sunyi untuk mengingat Allah; (3) tawajjuh yaitu zikir lembut dimana seseorang harus berusaha untuk memfokuskan pikirannya semata-mata kepada Allah SWT dengan cara menundukkan kepala dan memicingkan mata. Tawajjuh terdiri dari tiga bagian yaitu (a) tawajjuh ketika bai’at; (b) tawajjuh wirid yakni Senin dan Kamis; dan (c) tawajjuh ketika suluk. ]]>
<![CDATA[Exposing the Religious Characters of the Malays in the 19th Century: A Symbolic Analysis of the Manuscript of Syair Burung ]]>
<![CDATA[Ellya Roza]]>;
<![CDATA[Sindi Ayudia Pama]]>;
<![CDATA[Sukma Erni]]>;
<![CDATA[Violeta Inayah Pama]]>;
<![CDATA[Murni Murni]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 7, No 1 (2022) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v7i1.17752
<![CDATA[This article is focused on analising the religious character of the Malays in the 19th century in the Syair Burung manuscripts. It was one of the cultural relics of the Malay community in the past that can provide useful information for the religious life of today's society. This paper was based on library research with a qualitative method approach that leads to content analysis, while the primary source is the text edition of Syair Burung manuscript. The results of the analysis found that Syair Burung is a symbolic poem that uses various birds for the storyteller. This is because the Malay people were colonised by the British, thus, they did not dare to write the truth. Likewise, regarding the religious life that occurs in society, the author is only able to change the character of the story. This research found the religious character of the Malays in the 19th century was divided into a three-character group. First, a group that understands religious teachings and was obedient in practicing them, was symbolised by 13 species of birds. Second, a group that comprehends religious teachings but does not practice them, which is symbolised by 8 types of birds. Third, the group does not understand religious teachings and also does not practice them, which is symbolised by 9 types of birds.]]>
<![CDATA[SIAK, RIAU AND TERENGGANU, MALAYSIA: The Genetic Relation of the Malay Archipelago Diaspora ]]>
<![CDATA[Ellya Roza]]>;
<![CDATA[Taufik Eka Osvi Arrahim]]>;
<![CDATA[Violeta Inayah Pama]]>
<![CDATA[ Asia-Pacific Journal on Religion and Society Vol 6, No 2 (2022): APJRS ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/apjrs.v6i2.21644
<![CDATA[This paper aims to analyze the genetic ties of Siak and Terengganu, Malaysia as a Malay Diaspora group in the archipelago that once outperformed the world in its time, especially in the trade economy. This article is the result of a research library where the search for data does not need to go to the field, but simply by analyzing various sources, both primary and secondary which ultimately results in interpretation as the implementation of content analysis. As for the results of the analysis of various data sources, it is no secret that the Malay diaspora is the dominant group in the archipelago even though the Malay Kingdom of Melaka fell to the Portuguese in 1511 and the Malay Kingdom of Johor has also experienced a throne crisis since the death of Sultan Mahmud Shah II in 1699. This situation Raja Kecil took the opportunity by controlling Johor so he was crowned the 12th Sultan of Johor with the title Sultan Abdul Jalil Rahmat Syah. Meanwhile, the former Sultan of Johor fled to Terengganu to live with his majesty Tun Zainal Abidin (the first Sultan of Terengganu). It means that the king is the father of Tengku Kamariah, the wife of Raja Kecil, who founded the Siak Kingdom in 1723. Then after the death of Sultan Sulaiman, Sultan Mansur returned to Terengganu. In 1761, Treasurer Tun Hassan of Johor and Sultan Ismail of Siak sent letters to Sultan Mansur Terengganu asking for help against the Bugis in Riau. Sultan Terengganu agreed to help them but before the war in 1763 Sultan Ismail had married Tengku Tipah, daughter of Sultan Mansur Terengganu. This means that there is a relationship between Siak and Terengganu. When Tengku Yahya, son of Sultan Ismail, became Sultan of Siak, there was a cup de tat in the Kingdom of Siak, the king fled to Terengganu and died in Dungun. At another time, Tengku Ahmad son of Sultan Zainal Abidin II fled to Riau and married the daughter of the King of Siak named Tengku Puteri by giving a dowry to a country called Dungun]]>
<![CDATA[History of Jami' Mosque Air Tiris: Cultural Symbol of Kampar Religious Tourism Destination as Serambi Mecca in Riau ]]>
<![CDATA[Ellya Roza]]>;
<![CDATA[Violeta Inayah Pama]]>;
<![CDATA[M. Fadhil Fuadi]]>;
<![CDATA[Sindi Ayudia Pama]]>;
<![CDATA[Nik Abdul Rakib bin bin Nik Hasan]]>
<![CDATA[ Sosial Budaya Vol 20, No 1 (2023): Juni 2023 ]]>
Publisher : <![CDATA[Lembaga penelitian dan pengabdian kepada Masyarakat ]]>
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DOI: 10.24014/sb.v20i1.21863
<![CDATA[This article aims to describe the propriety of the Jami' Air Tiris Mosque as a cultural symbol of a religious tourism destination in Kampar Regency and the embodiment of Kampar as the porch of Mecca, Riau. This is because Kampar's nickname as the porch of Mecca, Riau has taken root and developed everywhere, so it really needs proof by realizing the slogan with reality. The method used is through a qualitative approach that leads to content analysis. The results found that based on Law no. 10 of 2009, Chapter 1, Article 1 it has been stated that tourism is a variety of tourism activities and is supported by various facilities and services provided by the community, businessmen, government and local government. Then it was strengthened by Regional Regulation number 6 of 2016 concerning the Formation and Composition of Regional Apparatuses of Kampar Regency, then in chapter II article 3 it is stated that the Tourism and Culture Office which carries out Government affairs in the field of tourism and culture includes organizing religious tourism which has the connotation of travel activities carried out voluntarily to enjoy tourist objects and attractions in a religious tourist destination. In this case, it is the Jami' Mosque in Air Tiris which basically can be used as a religious tourism destination in Kampar Regency because several conditions are determined to become a religious tourism destination that have fulfilled and are included in such levels as (1) destination and accessibility aspects; (2) aspects of amenities and buildings; (3) aspects of attractions and storytelling; (4) aspects of information through social media and technology. The conclusion is that the Jami' Mosque can become a symbol of Riau Province in general and Kampar in particular as the porch of Riau's Mecca because already has religious tourism as physical evidence and not just a sloganTRANSLATE with x EnglishArabicHebrewPolishBulgarianHindiPortugueseCatalanHmong DawRomanianChinese SimplifiedHungarianRussianChinese TraditionalIndonesianSlovakCzechItalianSlovenianDanishJapaneseSpanishDutchKlingonSwedishEnglishKoreanThaiEstonianLatvianTurkishFinnishLithuanianUkrainianFrenchMalayUrduGermanMalteseVietnameseGreekNorwegianWelshHaitian CreolePersian // TRANSLATE with COPY THE URL BELOW Back EMBED THE SNIPPET BELOW IN YOUR SITE Enable collaborative features and customize widget: Bing Webmaster PortalBack//]]>
