Riayah: Jurnal Sosial dan Keagamaan
Riayah Jurnal Sosial dan Keagamaan which is published by Post Pascasarjana IAIN Metro Lampung. The accepted papers are the scientific which are the outcomes of either research or thoughts that never be published in other medias. The Journal Ri’ayah publishes works and relevanced issue refers to Social and Religious Journal in some studies such as: Social Phenomenon, Conflict of Religion, Social Violance, Harmony of Prularism, Multikulturalism, Religous Education, Social Culture, Social Studies, Humaniora, and the others. It is published for the readers both regional and global. The Ri’ayah is published into two volumes a year ( June and December). As the peer-review of Indonesian Journal, we accept scientific works on islamic studies which are writen both in English and Indonesia. Feel free to send the papers through
Articles
138 Documents
<![CDATA[Nalar ‘Irfānī: Tradisi Pembentukan dan Karakteristiknya ]]>
<![CDATA[Zainal Abidin]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 4 No 01 (2019): Moderasi Pendidikan Islam ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (237.048 KB)
<![CDATA[It must be acknowledged that the Islamic world until these days has left far behind from the West in terms of achievement in science and technology as a result of a burhānī-based system of knowledge that is rational-empirical. Therefore, Muslims must take back a burhānī tradition that was once victorious in the golden age of Islam in the past. But the West that has been advanced with its civilization “stabbed” and “killed” the civilization they had built themselves. This is due to the fact that the standard of truth is based on the arrogance and supremacy of the rational-empirical reasoning as such, while bayānī (textual) and ‘irfānī (spiritual) reasonings are alienated or marginalized, although it is clear that human life cannot be be measured only on the criteria of empirical rationalism, but it needs textual and spiritual approaches.]]>
<![CDATA[Adil Berpoligami: Analisis Hukum Keluarga Islam Di Indonesia ]]>
<![CDATA[Fatimah Zuhrah]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (528.889 KB)
<![CDATA[Polygamy is a necessity in Islam. The basic principle of polygamy is the element of justice. One of the factors shows justice in clothing, food, planks and mu'amalah between his wife. The justice of love and affection will not be able to be fair. So a husband keeps himself, not too much with one of his wives. This can be seen in the historical fact that prophets, companions, tabi'in and many Muslims who practice polygamy, so that a man capable of doing justice in polygamy is a man who has goodness in goodness, this is personal and common to the wider community.As for people who argue that polygamy is forbidden because it sees the impossibility of justice in polygamy. The polygamic justice in Islam is limited in three ways, the first is the number, the second is the livelihood and the third is justice between the wives. In principle, the two verses above consider that the principle of marriage is polygamy and an exception to monogamy. But by the rule that al- ashlu dâ'iman yuqoddamu al-istitsnâ '. The point is that istitsn 'always takes precedence over principle, because the exception is reinforcement.]]>
<![CDATA[MANAJEMEN OTONOMI PENDIDIKAN DI INDONESIA ]]>
<![CDATA[Emmi Kholilah Harahap]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 1 No 02 (2016): Pendidikan Islam dan Dakwah ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (276.324 KB)
<![CDATA[Education decentralization means that the delegation of powers and wider authority to the regions in planning and making their own decisions in addressing the problems faced in the field of education.Education decentralization provides the authority to school as known as education autonomy. That authority gives the wider space to the school in managing natural and human resources based on the regional potential. Education autonomy does not stop at the local district / city level but to the level of the school as the spearhead of education.The transfer of authority at the school level can help the school in making expansion program direction based on the regional condition and potential.]]>
<![CDATA[MASUK DAN BERKEMBANGNYA ISLAM DI KERAJAAN KUTAI KARTANEGARA ]]>
<![CDATA[Samsir Samsir]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 3 No 02 (2018): Agama dan Kepemimpinan ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (239.122 KB)
<![CDATA[The condition of Islam in the beginning of its entry in Kutai Kertanegara was still simple. After following developments today as developments in the field of science and technology, the process of spreading Islam has progressed. After Islam was accepted by the king and the people of Kutai in a peaceful manner. So the King of the Crown Prince or the Noble King of Islam ordered his people to abandon the teachings of their religion by replacing Islam. The development of Islamic religious teachings increased rapidly with the birth of several Islamic organizations which not only fought for the interests of a group of people but also maintained the existence of Islam, besides the strategic location of Kutai Kartanegara. The Central Kalimantan region is central, causing it to get migration from all parties which gives rise to races and acculturation of cultures which gives rise to a culture that has a variety of styles. In the 16th century, the migration of the Malay to the East was due to the pressure of political pressure which violently flared in western Indonesia with the fall of Malacca in 1511 AD. The great flow of Malay migration to the East began with capital to Makassar where they controlled spices. -rempah Maluku together with Javanese people. Aceh's expansion of Johor and other regions of the Malacca Peninsula at the beginning of the 17th century. The disruption of the Dutch over Malacca in 1941 AD in Western Indonesia added to the swift flow to the East. With the acceptance of Islam as the official religion of the kingdom by the king of the Crown, all of his people also abandoned the religion previously believed. As a broadcaster on Islam, Lord Tunggang Parangan began teaching about monotheism and the teachings of Islam as a whole. For his patience and tenacity to teach about Islamic teachings, religious teachers and scholars were born who could help continue the mission in developing Islam in Kutai, especially in East Kalimantan. Thus Islam in East Kalimantan can develop both through education, marriage, trade, as well as art and culture.]]>
<![CDATA[Agama dalam Pusaran Konflik (Studi Analisis Resolusi Terhadap Munculnya Kekerasan Sosial Berbasis Agama di Indonesia) ]]>
<![CDATA[Buyung Syukron]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 01 (2017): Agama dan Kekerasan Sosial ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (429.982 KB)
<![CDATA[Tidak bisa dipungkiri, bahwa Isu kekerasan atas nama agama adalah fenomena transnasional yang ibarat dua sisi mata uang berpotensi menciptakan harmoni dan konflik. Dan ketika sentimen (ghirah) sudah terkooptasi dan menjadi stigma dengan mengatasnamakan kebenaran dan agama, maka atas dasar itu semua, fungsi Tuhan digunakan untuk alat pembenaran kejahatan, kekerasan, ancaman dan balas dendam. Proyeksi manusia, di satu sisi seolah-olah kekerasan Tuhan tampil sebagai bagian dan kesucian-Nya sehingga kekerasan Tuhan menjadi paling benar dan tampil sebagai alat utama penegakan keadilan. Di sisi lain kekerasan atas nama Tuhan disamakan dalam bentuk pembebasan dalam rangka mengajak ke pertobatan. Padahal kalau kita mau sedikit berfikir secara komprehensif dan terintegratif, perbedaan dalam bentuk pemahaman keagamaan bisa juga menjadi kekuatan membangun kebersamaan guna mencapai tujuan keutuhan serta kemajuan umat manusia. Sayangnya, kekuatan itu (pada banyak kasus) hanya difungsikan untuk merusak serta penyingkiran terhadap orang lain; ha-hal tersebut sangat mudah digunakan oleh para pemimpin serta tokoh masyarakat, agama, politik, dalam rangka mencapai tujuan tertentu. Dengan itu, agaknya, sentimen (ghirah) keagamaan bisa dijadikan kendaraan yang paling ideal untuk mencapai tujuan dimaksud.]]>
<![CDATA[Agama dan Budaya ]]>
<![CDATA[Sumarto Sumarto]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (302.131 KB)
<![CDATA[Religion and culture in different perspectives and similar perspectives have interpretations that can lead to conflicts / problems. Many religious and cultural cases that occur because of wrong interpretation or just simply follow-up. In this paper will present the understanding of religion and culture in parsialistik and integralistik view that must be instilled in school / madrasah culture. Schools should instill early values of the students, so that they will be able to live up to these key values in real life in society- whatever their profession. School activities, programs, and environments should teach students about key values, so they not only know good bad, but run them in reality and everyday interactions in school. When students are accustomed to the principal behaviors, attitudes, and speeches in school, the main values can be a culture for them, which will not be easily faded by the exposure of negative cultures. Conversely, the main culture will be a valuable capital for the life of students later. Because, noble culture will lead to success and even to happiness.]]>
<![CDATA[Challenges In Developing Of Vocational Madrasa Based On Foster Father ]]>
<![CDATA[Erna Nurkholida]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 3 No 01 (2018): Agama dan Politik ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (285.642 KB)
<![CDATA[This paper described the challenges and changes in developing vocational madrasa, foster father program and the role of Nahdatul Ulama, By using descriptive qualitative research, it provided the portray of the development of vocational madrasa, the early born of Madrasah Kejuruan Maslahiyah Badas Kediri. The findings showed that students in choosing a school took interests 85%, majors 80%, and the last is experience 25%. The variable of motivation, the most dominant factor influence is conducive learning environment was 86 %, desire was 85 %, and activities in learning was 80 %. The interview of the respondents stated that they were under Nahdatul Ulama organisation but it did not give so much help in developing it. They built by themself or swadaya and they stated that NU should be a bridge in buliding network with the corporations]]>
<![CDATA[PERAN PERGURUAN TINGGI DALAM MENGHADAPI MASYARAKAT EKONOMI ASEAN ]]>
<![CDATA[Nor Aishah Buang]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 1 No 01 (2016): Pendidikan Islam dan MEA ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (209.079 KB)
<![CDATA[Education is one of important field in changing someone life status and produce the economic country. In globalization era, the deep and comprehensive researches especially in developmental of high education are required for education transformation toward economy-knowledge based. The investment in education sector and expand the skilled job opportunity become the prior policy in ASEAN countries to develop economic site. Collage institution has the main role not only in creating societies who have high education but also the skilled societies who can fulfill the labor market requirement. The aim of this research is to investigate the role of collage institution in facing ASEAN Economic Society (MEA) through the harmonization between education and economic society prosperity. MEA covered the skilled labor market consist of 10 countries in each country has different education system based on their economic, social, culture, and political. The explanation found that the lack of standard systems for entire ASEAN countries develop the big challenge faced by MEA to penetrate the market of skilled labor in Southeast Asia.]]>
<![CDATA[Modernisasi Sistem Pendidikan Pesantren Salafiyah ]]>
<![CDATA[Nur Hidayah]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 4 No 01 (2019): Moderasi Pendidikan Islam ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (187.782 KB)
<![CDATA[Pondok Pesantren has an effective role to form the character of human who have the characteristic and have Islamic values through transformation process of yellow book. Pesantren is a very important link for the transformation of science and the inheritance of Islamic values from the next generation of generation. Originally boarding school more known as Islamic educational institutions, the institutions used for the spread and study of Islam. Pondok Pesantren is an Islamic educational institution that puts the figure of Kyai as the central figure and the mosque as the center of the institution. The quality of pesantren education depends on the quality of kyai as social actors, mediators, dynamists, catalysts, motivators as well as power with the depths of kyai knowledge and new insights . Because with new insights a kyai will quickly anticipate the existence of an opinion that says that the output of boarding school students is not qualified, then kyai anticipate the changes in all fields according to the needs of the community]]>
<![CDATA[Profil Komitmen Religius dan Implikasinya Bagi Pendidikan ]]>
<![CDATA[Ade Aisyah]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 01 (2017): Agama dan Kekerasan Sosial ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (297.052 KB)
<![CDATA[Penelitian ini bertitik tolak dari studi pendahuluan terhadap Mahasiswa UIN Sunan Gunung Djati Bandung. UIN Sunan Gunung Djati Bandung merupakan Perguruan Tinggi yang berbasis Islam, dari observasi tersebut ditemukan bahwa terjadi tren penurunan masalah agama, khususnya komitmen religius dalam kehidupan dan perkembangan remaja yang dipengaruhi oleh berbagai faktor, baik secara eksternal dan internal. Penelitian ini bertujuan mengetahui komitmen religius mahasiswa Fakultas Tarbiyah dan Keguruan dan bagaimana perbedaan komitmen religius mahasiswa Fakultas Tarbiyah dan Keguruan yang berlatar belakang pendidikan SMA dan MA (Pesantren) dan implikasinya dalam pendidikan, khususnya pembelajaran. Pendekatan penelitian ini adalah kuantitatif dengan metode deskriptif dan teknik komparatif dengan menggunakan instrumen angket, studi dokumentasi dan observasi. Data penelitian yang terkumpul dianalisis dengan menggunakan teknik analisis statistik deskriptif dan inferensial. Pengujian hipotesis penelitian menggunakan analisis komparasi yaitu t-score. Pengujian hipotesis penelitian menunjukkan bahwa: “Ada perbedaan yang signifikan tentang komitmen religius antara mahasiswa Fakultas Tarbiyah dan Keguruan yang berlatar belakang pendidikan SMA dan MA (Pesantren).”. Didapat nilai t = -6,588 dengan derajat kebebasan = 66 dan p- value (2 sisi/2-tailed ) =0,000 Karena kita melakukan uji hipotesis satu sisi (one tailed) H1 : μ1 < μ2, maka nilai p-value(2-tailed) harus dibagi dua menjadi 0,000/2 = 0,000 nilai ini lebih kecil dari α = 0,05 maka H0 : μ1 ≥ μ2 ditolak sehingga dapat disimpulkan bahwa rata-rata skor angket di mahasiswa Fakultas Tarbiyah dan Keguruan yang berlatar belakang pendidikan SMA lebih kecil daripada rata-rata skor angket di mahasiswa Fakultas Tarbiyah dan Keguruan dan bagaimana perbedaan komitmen religius mahasiswa Fakultas Tarbiyah dan Keguruan yang berlatar belakang pendidikan MA (Pesantren). Setelah peneliti menganalisis data secara lebih rinci, maka dicari hasil setiap indikator (dimensi), hasilnya ternyata terdapat perbedaan dalam profil dimensi-dimensi komitmen religus antara mahasiswa Fakultas Tarbiyah dan Keguruan yang berlatar belakang pendidikan SMA dan MA (Pesantren). Perbedaan tersebut terletak pada kurangnya dimensi komunal pada mahasiswa Fakultas Tarbiyah dan Keguruan yang berlatar belakang pendidikan MA (Pesantren), dan justru tinggi pada siswa mahasiswa Fakultas Tarbiyah dan Keguruan yang berlatar belakang pendidikan SMA. Sedangkan dimensi pengalaman (Experential) pada kedua mahasiswa yang berlatar belakang pendidikan yang berbeda tersebut sama-sama kurang. Dimensi keyakinan (Ideasional) siswa pada pada kedua mahasiswa yang berlatar belakang pendidikan yang berbeda a juga sama-sama tinggi.]]>
