Articles
<![CDATA[INTEGRASI KEUNGGULAN PESANTREN SALAF DAN KHALAF PADA PONDOK PESANTREN AL-ANSOR PADANGSIDIMPUAN (Kajian atas Manajemen Kiai) ]]>
<![CDATA[RANGKUTI, SUHERI SAHPUTRA]]>
<![CDATA[ Madaniyah Vol 8, No 2 (2018): Madaniyah (Edisi Agustus 2018) ]]>
Publisher : <![CDATA[STIT Pemalang ]]>
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<![CDATA[Pesantren adalah satu di antara beberapa nomenklatur pendidikan di negeri ini. Bahkan jauh sebelum Indonesia merdeka, pesantren sudah pertama kali menginjakkan kaki dan mengembangkan sayapnya berkiprah memberi semangat dan pergerakan untuk kemerdekaan bangsa Indonesia. Seiring berjalannya waktu, pesantren yang pada mulanya fokus dengan ilmu ukhrawi melahirkan warna baru yaitu, pesantren yang menerima kurikulum pendidikan umum dan mengambil bentuk sebagai ragam pesantren yang diistilahkan dengan Khalaf dan yang masih fokus dengan ilmu-ilmu ukhrawi disebut dengan Salaf. Sangat menarik bila ciri dan keunggulan dari dua ragam pesanren ini disatukan. Artikel ini memperlihatkan bagaimana kinerja sang kiai dan nilai filsofis yang mengilhaminya dalam menjalankan manajerialnya menggabung dua model tersebut. Setidaknya, artikel ini hadir mengisi ruang kosong tentang kajian terhadap manajemen pesantren.]]>
<![CDATA[PATRIARKI DI ALAM PESANTREN ]]>
<![CDATA[RANGKUTI, SUHERI SAHPUTRA]]>
<![CDATA[ Madaniyah Vol 9, No 1 (2019): Madaniyah (Edisi Januari 2019) ]]>
Publisher : <![CDATA[STIT Pemalang ]]>
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<![CDATA[Artikel ini mencoba mengulas tentang praktik-praktik patriarki di pesantren dengan analisis sosiologis. Pesantren sebagai pendidikan tertua di negeri ini merupakan lembaga pendidikan yang dinamis dan terus menerus berupaya memperbaiki dirinya sendiri. Namun meskipun demikian, pesantren yang menyatu dengan budaya lokal di mana ia didirikan masih mewarisi sistem patriarki yang bisa saja karena dipengaruhi oleh lingkungan termasuk kebudayaan lokal di mana pesantren itu didirikan. Oleh karena itu, paper ini hadir untuk memberikan semacam alasan-alasan sosiologis kenapa sistem patriarki masih bersemayam di alam pesantren, guna menarik minat pembaca untuk penelitian lebih lanjut.]]>
<![CDATA[Integrasi Keunggulan Pesantren Salaf dan Khalaf pada Pondok Pesantren Al-Ansor Padangsidimpuan ]]>
<![CDATA[Suheri Sahputra Rangkuti]]>
<![CDATA[ Madaniyah Vol 8 No 2 (2018): 8 (2) Edisi Agustus 2018 ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Tarbiyah (STIT) Pemalang ]]>
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<![CDATA[Islamic boarding schools are among the educational nomenclature in this country. Even long before Indonesian independence, pesantren had first set foot and developed their wings to act to encourage and move for the independence of the Indonesian people. Over time, the pesantren which initially focused on the ukhrawi science gave birth to a new color, namely, pesantren which received the general education curriculum and took the form of a variety of pesantren termed Khalaf and who were still focused on the ukhrawi sciences called Salaf. It is very interesting if the characteristics and advantages of these two messages are combined. This article shows how the performance of the kiai and the philosophical values that inspired him in carrying out his managerial merge the two models. At the very least, this article is present to fill the empty space about the study of boarding school management.]]>
<![CDATA[Patriarki dalam Perspektif Pesantren ]]>
<![CDATA[Suheri Sahputra Rangkuti]]>
<![CDATA[ Madaniyah Vol 9 No 1 (2019): 9 (1) Edisi Januari 2019 ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Tarbiyah (STIT) Pemalang ]]>
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<![CDATA[This article reviews patriarchal practices in boarding schools with sociological analysis. Islamic boarding schools as the oldest education in this country are dynamic educational institutions and continuously strive to improve themselves. But even so, the pesantren which are integrated with the local culture where it was founded still inherits a patriarchal system which could be influenced by the environment including the local culture in which the pesantren was founded. This article is here to provide a kind of sociological reasons why the patriarchal system still resides in the pesantren realm, in order to attract readers to further research.]]>
<![CDATA[NILAI-NILAI PENDIDIKAN ISLAM DALAM TAFSIR AYAT JIHAD (Studi atas Tafsir Fi Zhilal Al-Qur`an Karya Sayyid Quthb) ]]>
<![CDATA[Suheri Sahputra Rangkuti]]>
<![CDATA[ POTENSIA: Jurnal Kependidikan Islam Vol 4, No 2 (2018): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/potensia.v4i2.5746
<![CDATA[This article contains the discourse on the values of Islamic education in the verses of the jihad verse by Sayyid Quthb. The word jihad which has the basic meaning of seriousness to fight something, certainly does not have to be in the form of a battle. In this discourse many educational values were found that needed to be outlined and at the same time explained that the verses of jihad in the interpretation of Sayyid Quthb were interpreted without emotional and radical elements. This article consists of three parts; first, describe the impact of the radical understanding of jihad on Islamic education. Dialogue on the epistemology of Islamic education values. Second, it contains a touch of Sayyid Quthb's interpretation of the verse of Jihad and describes the values of Islamic education contained in it. Third, it contains conclusions that reflect all parts of this article.]]>
<![CDATA[Accommodation of Islamic Education Responding to Local Culture ]]>
<![CDATA[Suheri Sahputra Rangkuti]]>;
<![CDATA[Sangkot Sirait]]>;
<![CDATA[Moh Soehadha]]>
<![CDATA[ AL-TAHRIR Vol 21, No 1 (2021): Islam: Liberalism and Fundamentalism ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
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DOI: 10.21154/altahrir.v21i1.2837
<![CDATA[Abstract: the social reality in Indonesia shows that there is often friction between the understanding of Islam and local culture. This friction is thought to be strong as a result of idealizing Islam as an answer to all kinds of life problems, especially those related to social and cultural. This idealization stems from Islamic education reasoning that is still reasoned fiqh. This article was written to offer a new perspective (paradigm) in Islamic education to accommodate local culture in a balanced manner. Because so far, Islamic education still positions local culture as an object that is functioned to submit under Islamic interests (non-dialogist). The type of research used in this article is library research with a philosophical-paradigmatic analysis approach. In this case, Islamic education is seen in the historical dynamics of Islamic education thought and its interaction with local culture. Then deal with it with a logical approach maqasid. The results of this study at least provide some offers of change, namely, (1) changes in the value base of Islamic education from scriptural-theological to universal humanism, (2) changes in the vision of Islamic education from Islamist-symbolic to substantive Islamic values, (3) dialogist-based learning methods.الملخص: في الواقع الاجتماعي في إندونيسيا غالبا ما يكون هناك احتكاك بين فهم الإسلام والثقافة المحلية. ويعتقد أن هذا الاحتكاك قوي نتيجة إضفاء الطابع المثالي على الإسلام كإجابة على جميع أنواع المشاكل الحياتية، ولا سيما تلك المتعلقة بالمشاكل الاجتماعية والثقافية. وينبع هذا المثالية من منطق التعليم الإسلامي الذي لا يزال معللا بالفقه. كتب هذا المقال من أجل تقديم منظور جديد (نموذج) في التربية الإسلامية لاستيعاب الثقافة المحلية بطريقة متوازنة. لأنه حتى الآن، لا يزال التعليم الإسلامي يعتبر الثقافة المحلية هدفا يعمل على تقديمه وفقا للمصالح الإسلامية (غير الحوار). نوع البحث المستخدم في هذه المقالة هو أبحاث المكتبة مع نهج التحليل الفلسفي النموذجي. في هذه الحالة، ينظر إلى التعليم الإسلامي في الديناميات التاريخية للفكر الإسلامي التعليمي وتفاعله مع الثقافة المحلية. ثم التعامل معها مع نهج منطقي مقاصدية. تقدم نتائج هذه الدراسة على الأقل بعض عروض التغيير، وهي (1) التغيرات في قاعدة قيمة التعليم الإسلامي من الكتابية اللاهوتية إلى الإنسانية العالمية، (2) التغيرات في رؤية التعليم الإسلامي من القيم الإسلامية الرمزية إلى القيم الإسلامية الفرعية، (3) أساليب التعلم القائمة على الحوار.Abstrak: Realitas sosial di Indonesia menunjukkan bahwa sering kali terjadi gesekan antara pemahaman Islam dengan budaya lokal. Gesekan ini diduga kuat akibat dari mengidealisasi Islam sebagai jawaban atas segala macam persoalan hidup terutama yang menyangkut dengan sosial dan budaya. Idealisasi ini bersumber dari nalar pendidikan Islam yang masih bernalar fiqh. Artikel ini ditulis dalam rangka menawarkan cara pandang baru (paradigma) dalam pendidikan Islam untuk mengakomodasi budaya lokal secara berimbang. Sebab selama ini, pendidikan Islam masih memposisikan budaya lokal sebagai objek yang difungsikan untuk tunduk di bawah kepentingan Islam (non-dialogis). Jenis penilitian yang digunakan dalam artikel ini adalah library research dengan pendekatan analisis filosofis-paradigmatik. Dalam hal ini pendidikan Islam dilihat dalam dinamika sejarah pemikiran pendidikan Islam dan interaksinya dengan budaya lokal. Kemudian menyikapinya dengan pendekatan nalar maqasid. Hasil kajian ini setidaknya memberikan beberapa tawaran perubahan yaitu, (1) perubahan basis nilai pendidikan Islam dari skriptual-teologis ke humanisme-universal, (2) perubahan visi pendidikan Islam dari islamis-simbolis ke nilai Islam secara subtantif, (3) metode pembelajaran berbasis dialogis.]]>
<![CDATA[PENDEKATAN RASIONAL-RELIGIUS DALAM PENDIDIKAN ISLAM ]]>
<![CDATA[Nur Sahed]]>;
<![CDATA[Eko Sumadi]]>;
<![CDATA[Suheri Sahputra Rangkuti]]>
<![CDATA[ Tarbawiyah Jurnal Ilmiah Pendidikan Vol 2 No 01 (2018): Tarbawiyah : Jurnal Ilmiah Pendidikan ]]>
Publisher : <![CDATA[Fakultas Tarbiyah dan Ilmu Keguruan (FTIK) Institut Agama Islam Negeri (IAIN) Metro ]]>
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DOI: 10.32332/tarbawiyah.v15i01.1138
<![CDATA[The orientation of Islamic education is different from the orientation of education in general, because in addition to oriented to the worldly aspect, it is also oriented to the dimensions of ukhrawi. Many cues in the Qur'an that can be used as a spirit for Islamic education to balance and align the two orientations. To read the Qur'anic cues, the author uses a rational-religious approach initiated by Jawwad Rida. This approach is used to read the basic philosophy of Iqra 'or Surah al-'Alaq in presenting a discussion entity different from the previous discussion. This article discusses various issues concerning rational-religious approaches, from the aspect of epistemology to the fundamental themes. The themes discussed in this article include thoughts related to current realities, so this article is expected to contribute to the treasury of Islamic education.]]>
<![CDATA[PENDIDIKAN KAUM SUFI DI INDONESIA (Materi dan Metode Pendidikannya) ]]>
<![CDATA[Suheri Sahputra Rangkuti]]>
<![CDATA[ AT-TAJDID Vol 2, No 01 (2018): JANUARI - JUNI 2018 ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Metro ]]>
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DOI: 10.24127/att.v2i01.860
<![CDATA[Sufis are part of the nomenclature of Islam in Indonesia. its existence which is already old even almost simultaneously with the entry of Islam into Indonesia certainly has involvement and contribution in building the nation. In addition, the pattern of tarekat in Indonesia which does not negate the worldly orientation is able to encourage change. Therefore, this article wants to reveal the material and methods of education to contribute ideas to enrich the treasures of Islamic education.]]>
<![CDATA[Character Building In Cultural Perspective and Implementation ]]>
<![CDATA[Suheri Sahputra Rangkuti]]>;
<![CDATA[Zulhimma Zulhimma]]>;
<![CDATA[Zulhammi Zulhammi]]>
<![CDATA[ AL-ISHLAH: Jurnal Pendidikan Vol 14, No 3 (2022): AL-ISHLAH: Jurnal Pendidikan ]]>
Publisher : <![CDATA[STAI Hubbulwathan Duri ]]>
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DOI: 10.35445/alishlah.v14i3.2049
<![CDATA[This article contains the discourse on character building from a cultural perspective. Character building, which is generally only done through classroom education, is considered insufficient to instill awareness and moral action of students. Meanwhile, culture with all its value content, in theory, is more easily absorbed in everyday experience because culture is part of the experience itself. This article was written in order to offer a new perspective that is effective in instilling cultural values. Because so far the formation of cultural character only stops in the classroom. The research method used in this article is library research with a philosophical analysis approach. In this case, the education of cultural values is seen in the dynamics of character decline and the decline of culture after that dialogue between character values, society and cultural morals in order to find effective ways to implement character building. The results of this study confirm that the formation of character in a cultural perspective tends to make it easier for generations in a culture to read values and make it a continuous moral action because the formation offered by culture is not only in the realm of imagination and cognitive, even participation and cultural guidance present morals. in the experience of the individual in each generation of community groups.]]>
<![CDATA[Dekonstruksi Epistemologi Muhammad Shahrur ]]>
<![CDATA[Suheri Sahputra Rangkuti]]>
<![CDATA[ AL-ISTINBATH : Jurnal Hukum Islam Vol 3, No 2 December (2018) ]]>
Publisher : <![CDATA[Al-Istinbath: Jurnal Hukum Islam ]]>
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DOI: 10.29240/jhi.v3i2.545
<![CDATA[The past viewpoint of issuing fiqh policy was strongly influenced by episteme (in Arkoun) in his time. Of course this is not the point of the problem at this time.The main problem is to draw the building of past thinking, both in the epistemological realm and in the axiology level. Finally, many fiqh are merely swell and attempts to rationalize the classical mass construct without dismantling and rebuilding from scratch. This fiqh policy must inevitably clash with the present, for example, fiqh about women, which closes a lot of their space, because classical masculine and patriarchal epistemes make them lose their independence even considered inappropriate even if they only determine the direction of their lives. Shahrur came by reading and deconstructing the epistemology in women's fiqh so as to produce friendly fiqh in the present nuance. Although the way he traveled was classified as not mainstream, the mega project he handled was worthy of investigation and discussion.]]>
