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All Journal International Journal of Evaluation and Research in Education (IJERE) Cakrawala Pendidikan ISTORIA INFORMASI Jurnal Pendidikan Indonesia Journal of Education and Learning (EduLearn) Pattingalloang : Jurnal Pemikiran Pendidikan dan Penelitian Kesejarahan Al-Ulum Al-Jami'ah: Journal of Islamic Studies Aksara Insaniyat: Journal of Islam and Humanities Tawarikh : Journal of Historical Studies Journal of Education Technology Patrawidya: Seri Penerbitan Penelitian Sejarah dan Budaya Diakronika Jurnal Pendidikan dan Kebudayaan Budapest International Research and Critics in Linguistics and Education Journal (Birle Journal) Review of International Relations (Jurnal Kajian Ilmu Hubungan Internasional) Devotion: Journal of Research and Community Service Indonesian Journal of Educational Development (IJED) Millah: Journal of Religious Studies Aksara

Saefur Rochmat

Universitas Negeri Yogyakarta

Author-ID : 367859

Religion Arts Humanities Computer Science & IT Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Library & Information Science Social Sciences Other

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The Indonesian Clerics Council (MUI) and The Issue of The Freedom of Religion in The Case of Ahmadiyah Saefur Rochmat
Al-Ulum Vol. 14 No. 2 (2014): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (461.569 KB)

The Republic of Indonesia does not follow the pure concept of nation state as the national ideology of Pancasila recognizes the role of religion in the national political system. Based on this conception, the government has facilitated the establishment of the ministry of religious affairs which often breaks the principle of religion freedom. In the case of Islamic sect of Ahmadiyah, MUI, established under the auspice of the ministry of religions, has accused the Islamic sect of Ahmadiyah of having done the act of blasphemy. Actually, this will not become a problem if the state consistently applies the separations of power between public and private affairs. In this regard, religious communities take in a role of civil society which would provide checks and balances to the government in the pursuance of democracy. In line with this, the ministry of religious affairs, by means of MUI, should not judge people based on their beliefs. Al-Qurâ€™an also recognizes the existence of different religions as well as some sects within a certain religion. Moreover, it is useful to implement Richard Niebuhrâ€™s theory of denomination. Last but not least, MUI should act following the concept of nation state in order to moderate power which tends to corrupt.

PENDIDIKAN KECAKAPAN HIDUP DALAMBINGKAI MORAL SEBAGAI STRATEGI BROAD BASED EDUCATION Saefur Rochmat
Jurnal Cakrawala Pendidikan No 1 (2005): Cakrawala Pendidikan, Edisi Februari 2005, Th. XXIV, No.1
Publisher : LPMPP Universitas Negeri Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21831/cp.v0i1.4688

Up to now, our educational system have not succeeded in increasing the quality ofmanpower, in which we are in the 132"" intheworId, one level below Vietnam, a nation which is just out ofthe internal dissent. It happens because Indonesia follows the educational system oftM West minus its cultural aspect. The impacts will be more disaster ifthe educational process only emphasis onthe cognitive aspect ofit, moreover ifit is reduced into the memory aspect. Ifwe give Broad Based Education (BBE) the meaningful, it will beable to overcome some disabilities ofoureducational system. The BBEprograms launching together with the policy ofthe Local Autonomy give all districts the opportunities to set up their educational system regionally in accordance with their culture. Educational system should relevant to their philosophical, as the system ofknowledge oftheir societies, which consist ofall symbols with their concepts ofepistemology to integrate the process ofmodernization into a coherent system. Ifthe educational system is given the appropriate cloth in accordance with the culture ofthe nation it will run well, besides as an alternative to the secular education ofthe West which is not able to produce the wisdom. We can take all the theories and concepts ofthe West to be applied into the situation and conditien in Indonesia so that the results'Ofeducation are useful to cope all problems which exist in our societies. We should also lead education process up to the evaluation level in accordance with the culture and morality ofour nation

REFORMASI PENDIDIKAN AGAMA DI ERA MODERN UNTUKMEWUJUDKAN MASYARAKAT MADANI Saefur Rochmat
Jurnal Cakrawala Pendidikan No 3 (2002): CAKRAWALA PENDIDIKAN, EDISI NOVEMBER 2002, TH. XXI, NO. 3
Publisher : LPMPP Universitas Negeri Yogyakarta

Refonnation in education on religion should start with a fundamental change in the philosophy of religious education in thecontextofIndonesia by constructing a system ofreligious education suitable for modem society and ableto counter the negative impactsofmodem civilization. Cooperation and coordination among religions are required to refonnulate the vision,mission,strategy, and operational techniques ofreligious education. We should change the approach to religious education fromthe theologically minded one into that based on ethics in orderthat dialogical communication among religions and even different sects within religions is made possible.John Naisbitt's and Patricia Aburdane's predictionofa religious awakening in the21" century still needs considerable evidence to support its validity. The numberofreligious followershas indeed increased but practice in religious teachings is still oflow quality so that the increase has not significantly contributedto the fulfillmentofthe aspect ofsalvation in life in the fonn ofjustice, welfare, security, and consistence oflaw. The riots thathave broken out since early 1998 have also soiled the imageofreligion. The material aspects ofmodem or Western civilizationstill impress many and particularly those belonging to theyounger generation who are yet to find their identity. The Westhas become more confident in claiming its way as the way to thesalvation after the fallofthe Berlin wall, which has been a symbolofthe supremacy ofcommunism, in spite ofthe shOCk felt byboth the Western and Eastern blocs when the Islamic revolutionin Iran led by someone considered traditional succeeded in toppling the ruling Reza Pahlevi.Indonesia can be considered a state which is still faithful toreligion because no Indonesian is willing tobe called an atheistthough he is a communist. Indonesia can also be considered theworld's greatest Islamic state because its number ofIslamic followers is the largest in any country the world. Consequently,Islamic followers have a significant role in establishing salvation in life. Thath\ls also been the reason why the aforementioned riots have affected Islam's image. But it has not stoppedwith Islam.It has also reflected on other religions, blamed forbeing unable to bring salvation in life and, moreover, for beingunableto become an alternative to materialistic modem society.The solution is a religious education which is more ethics-basedin approach rather than solely theological

ABDURRAHMAN WAHID DAN MODERNISASI PENDIDIKAN PESANTREN Saefur Rochmat
ISTORIA: Jurnal Pendidikan dan Sejarah Vol 14, No 1 (2018): ISTORIA Edisi Maret 2018, Vol. 14, No.1
Publisher : Universitas Negeri Yogyakarta

Sudah lebih dari 8 Indonesia belum bisa bangkit dari situasi krisis ekonomi, hal ini terjadi karena Indonesia mengalami krisis multidimensional yang muaranya adalah krisis budaya. Benar kata Tony Barnett, kita tidak kekurangan tenaga profesional dalam bidang ilmu pengetahuan dan teknologi, namun permasalahannya terletak pada konteks budaya bagi impelentasi keputusan teknis. Max Weber juga berkeyakinan kalau pemikiran agama mempunyai pengaruh besar bagi diterimanya sistem industri kapitalis. Atau dengan kata lain, industri modern berkembang di Eropa setelah tersebarnya teologi Protestan dari Jean Calvin. Hal itu menyanggah pandangan bahwa agama merupakan unsur yang paling sulit mengalami perubahan dan perubahannya itu bersifat reaksioner terhadap perubahan masyarakat. Islam belum bisa tampil sebagai peradaban yang unggul karena belum berhasil mengembangkan suatu pemikiran keagamaan yang menyeluruh. Dalam kasus Indonesia, umat Islam dituntut mampu merumuskan budaya Islam Indonesianis. Pembaharuan Islam masih bersifat parsialis karena hanya didasarkan pada aspek rasio (bersifat normatif berdasarkan al-Qur’an dan Hadits) dan melupakan tradisi bangsa Indonesia. Akibatnya, pembaharuan itu ditentang oleh mereka yang tinggal di daerah pedesaan yang hidup selaras dengan tradisi.

TEOLOGI, KEKUASAAN, DAN KEADILAN DALAM PERSPEKTIF SEJARAH ISLAM Saefur Rochmat
ISTORIA: Jurnal Pendidikan dan Sejarah Vol 7, No 1 (2008): ISTORIA Edisi Maret 2018, Vol. 7, No.1
Publisher : Universitas Negeri Yogyakarta

AbstractIt is very often for some people to define theology as the core of Islamic teachings in the regard of its content as the science of God. It has Arabic similar terms such as Aqidah and Kalam for explaining the principles of God. It is not surprisingly that Moslem should deal with the issues of theology since the early history of Islam, but why do appear some conflicts in the matters of theology.Theological controversies are something inherent regarding theology is the result of man’s thinking which are bound by the limits of space and of time as the contexts. In other words, theology is the application of the principle of universalism of Islamic teachings in the certain contexts of space and time. Consequently theology is improperly to be claimed as having a universal application. That is why theology is different from iman (belief). It is believed by the Sufis who evaluate correctly that theology does not have an in-depth feeling of spirituality due to its main focus on the use of ratio for the elaboration. Meanwhile iman exists in all religions theology exists in the religions which deal with the matters of worldly affairs, especially in monotheist religions such as Yew, Christian, and Islam.Theology is in great need at the time of crisis such as at the time of the death of Muhammad PBUH the prophet. Indeed at that time theology has not developed well and be arranged systematically as today. We have some theological groups such as Shiite, Sunni, Khawarij. And in Indonesia we have Muhammadiyah, Nahdlatul Ulama, and PKS which all of them come from the Sunni sect. It is possible to notice them from their different socio-cultural background. In other words, socio-cultural background influence the form of theology.Keywords: theology, belief, Sunni, Shiite, Muhammadiyah, NU, and PKS.

PENANAMAN NILAI-NILAI NASIONALISME DALAM PEMBELAJARAN SEJARAH DI SMA NEGERI 2 WATES, KULON PROGO Saefur Rochmat; Diana Trisnawati
ISTORIA: Jurnal Pendidikan dan Sejarah Vol 13, No 2 (2017): ISTORIA Edisi September 2017, Vol. 13, No.2
Publisher : Universitas Negeri Yogyakarta

AbstractThis study aims to: (1) Outlining the history of the learning process in SMA Negeri 2 Wates, Kulon Progo, and (2) Describe efforts to inculcate nationalism in the teaching of history in SMA Negeri 2 Wates, Kulon Progo. The method used in this research is descriptive qualitative research method. The data collection is done through in-depth interviews, direct observation and recording of documents. The results showed that the teaching of history in SMA Negeri 2 Wates do in the classroom during school hours and outside the classroom takes place through extra-curricular activities. Teachers deliver material as specified in the curriculum with the methods and media that support student success. Planting the values of nationalism done in several ways, namely to integrate in subjects such as history subjects, and the subjects Civics. In addition, the values of nationalism is also implanted through habituation attitude in the school environment, such as mutual cooperation, courtesy, tolerance, and so on. Keywords: Nationalism, Teaching History, SMA Negeri 2 Wates.

TRANSFORMATIVE EDUCATION AS A DIALECTIC OF INDONESIAN CULTURE AND MODERN CULTURE Saefur Rochmat
Jurnal Cakrawala Pendidikan CAKRAWALA PENDIDIKAN EDISI OKTOBER 2018, TH.XXXVII, NO.3
Publisher : LPMPP Universitas Negeri Yogyakarta

Abstract:Indonesia has being an independent state more than 73 year, but it is not yet a modern state. It is due to a lack of continuity between Indonesian culture (in the forms of local cultures and religions) and modern culture. National culture, in the form of Pancasila state, is not similar to the original Indonesian culture as it is a mix of Indonesian culture and modern culture. This article is to elaborate transformative education which will synergize Indonesian culture and modern culture.This article is a kind of qualitative research, using observation and literature study methods. It focuses on the immaterial aspects of culture, namely supra-structure of both Indonesian culture and the modern one. Curriculum 2013 Revised that discards religious skills from all subjects, except Religious Education and Civic Education, reflects that government has not yet formulated clearly the national education system. National education should be transformative that enables to synergize the Indonesian culture to the modern one. Keywords:Indonesian culture, modern culture, religious skills, Pancasila PENDIDIKAN TRANSFORMATIF SEBAGAI DIALEKTIKA KEBUDAYAAN ASLI DENGAN KEBUDAYAAN MODERN Abstrak:Setelah merdeka lebih 73 tahun, Indonesia masih belum menjadi negara modern.Hal itu terjadi karena adanya kesenjangan antara kebudayaan lama dengan kebudayaan modern. Kebudayaan nasional dalam bentuk kebudayaan Pancasila tidak sepenuhnya merupakan kelanjutan kebudayaan asli sehingga Indonesia harus melakukan transformasi budaya. Artikel ini akan membahas pendidikan transformatif, yang akan mendialektikakan kebudayaan asli dengan kebudayaan modern.Artikel ini merupakan hasil penelitian kualitatif, yang dilakukan dengan metode observasi dan studi pustaka. Penelitian ditekankan pada aspek immaterial (suprastruktur), yang menjadi fondasi bagi struktur kebudayaan, baik dalam kebudayaan Indonesia maupun kebudayaan modern. Pendidikan transformatif merupakan pendidikan yang mampu mensinergikan suprastruktur kebudayaan asli (kebudayaan daerah dan agama) dengan suprasturktur kebudayanaan modern. Aspek suprastruktur kebudayaan asli tercermin dalam sila ke-1 yang bersifat religius, sedangkan aspek suprastruktur kebudayaan modern tercermin dalam sila ke-2, 3, 4, dan 5 yang sifatnya rasional. Kedua karakteristik ilmu itu harus menyatu dalam materi pelajaran yang diajarkan di sekolah, yang tercermin dalam religious skills. Kata kunci: kebudayaan asli, kebudayaan modern, religious skills, Pancasila

Peningkatan Sumber Daya Manusia Melalui Pendidikan Agama Islam di IKIP Yogyakarta Saefur Rochmat
Informasi Vol 26, No 1 (1998): INFORMASI
Publisher : Universitas Negeri Yogyakarta

Pendidikan dalam aneka bentuk dan jenisnya menjadi salah satu instrumen untuk meningkatkan kualitas sumberdaya manusia. Yaitu pendekatan restropektif dan progresif. Pendekatan restropektif dilakukan untuk menyelaraskan dengan nilai-nilai yang menjadi motor penggerak budaya bangsa. Hal ini untuk menentukan strategi dan teknik pembaharuan. Dalam pendekatan progresif kita mencari metoda dan teknik penguasaan ilmu pengetahuan dan teknologi. Pendidikan agama berperanan dalam pembentukan jiwa dan pribadi yang utuh. Dalam agama ditekankan pendidikan akhlak untuk merangsang aspek moralitas dan religiusitas. Dengan keimanan itu, mereka tidak mudah tergoncang deng an perubahan sesaat , namun mereka akan meny esuaikan dengan tuntutan zaman. dan lingkungannya. Bagaimanakah pendidikan agama di IKIP Yogyakarta berperanan dalam peningkatan sumber daya manusia? Kedudukan pendidikan agama samg at fundamental dalam pendidikan akhlak, namun hanya diberi bobot 2 sks. Hal ini mendorong jamaah "ArRokhman" menyelenggarakan assistensi agama, bagi mahasiswa semester satu, bekerjasama dengan dosen agama. Hal ini mendapat dukungan dari fakultas-fakultas lain, bahkan Rektor memberikan dukung an moral dan meterial. Para pengelola harus jeli dalam menanamkan nilai-nilai agama karena mahasiswa mempunyai peng etahuan agama dan tingkat keberagamaan yang tidak sama. Didalam meng ajarkan peng etahuan agama harus mampu merumuskan landasan filosofis berdasarkan warisan peradaban Islam sehingga dapat dihasilkan pemikiran yang asli dan menjadi rekayasa sosial.

Belajar dari Iran: Dialektika Agama dan Politik Pasca Khomeini Saefur Rochmat
Jurnal Pendidikan dan Kebudayaan Vol. 16 No. 1 (2010)
Publisher : Badan Standar, Kurikulum, dan Asesmen Pendidikan, Kemendikbudristek

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/jpnk.v16i1.436

Ethesami and Abrahamian named Iran Pst Khomeini as the Second Republic with a different reason. While Halliday name it with post-achundism. This paper is conduxted to show dialectic of religion and politics that goes rationally, so it can be used as the reflectionfor Moeslem in Indonesia. This paper used a multidimensional historical approach in order to get a complete view. This approach is expected to accomodate both of Enthesami view which focus on economic aspectsm and Abrahamian view which focus on cultural aspects, also Halliday view which saw the involvement of clerics in politics. The modification of Islamic system of government of Iran post Khomeini can not be separated from the basics of the changes that have been placed by Khomeini.Â ABSTRAKEhthesami dan Abrahamian menamakan Iran Pasca Khomeini sebagai the Second Republic dengan alasan yang berbeda. Sedangkan Halliday menamainya dengan post-akhundism. Tulisan ini ingin menampilkan dialektika agama dan politik yang berlangsung secara rasional, agar bisa dijadikan cermin bagi umat Islam di Indonesia. Tulisan ini menggunakan pendekatan sejarah multidimensional agar didapat pandangan yang lebih utuh. Pendekatan ini diharapkan dapat menampung baik pandangan Ehthesami yang lebih menekankan pada aspek ekonomi, dan pandangan Abrahamian yang lebih menekankan pada aspek budaya, maupun pandangan Halliday yang melihat keterlibatan ulama dalam politik. Modifikasi sistem pemerintahan Islam Iran pasca Khomeini tidak dapat dilepaskan dari dasar dasar perubahan yang telah diletakkan oleh Khomeini.

Ulos as Batak Cultural Wisdom Towards World Heritage Rizki Ananda Hasibuan; Saefur Rochmat
Budapest International Research and Critics in Linguistics and Education (BirLE) Journal Vol 4, No 2 (2021): Budapest International Research and Critics in Linguistics and Education, May
Publisher : BIRCU

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birle.v4i2.1865

Ulos as one of Indonesia's intangible cultural heritages is the fruit of thought and the result of high quality art as an ancestral heritage that must be preserved. The sacred value of ulos is a picture of the inner world of the Batak people. Each ulos has a meaning and purpose between the giver and recipient of ulos. The stipulation of ulos as an intangible cultural heritage of Indonesia is a new hope to move towards a world heritage. The purpose of writing this article is to describe ulos as a Batak cultural identity that has been established as an intangible cultural heritage of Indonesia accompanied by efforts to become a world heritage, in addition to increasing literacy about Ulos. The method used in this paper is descriptive method, by describing the existing phenomena and collecting literature study data. Under the auspices of UNESCO as the world organization that houses cultural heritage, every country is obliged to report and propose new cultural heritage to become world heritage on a regular basis. With this step, Ulos under the auspices of the Aceh BPNB (Cultural Value Conservation Center) continues to strive and strive to be registered in accordance with the requirements of a cultural heritage to become a world heritage.

Co-Authors Ajat Sudrajat Aman Aman Aman Aman Aman aman Arif Rohman Arrazaq, Naufal Raffi Destiya Anisa Putri Dimas Aldi Pangestu Fadilla, A. Nur Fahruddin Fahruddin Hasibuan, Rizki Ananda Hery Widijanto Jana, Padrul Jems Sopacua Kholid Irsani Kristoforus Bagas Romualdi Kuswono Kuswono Laode Ali Basri Lenni Ertati Lenni Ertati, Lenni Ertati Marwan . Muhammad Rijal Fadli Muhammad Rijal Fadli Ridayat Ridayat Rizki Ananda Hasibuan Ropita Dewi Sartika Sartika, Ropita Dewi Sembiring, Rinawati Setiawan, Johan Simanjuntak, Adelina Darmauli Solly Aryza trisnawati, diana Yuliantri, Rhoma Dwi Aria Zulkarnain

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