Articles
<![CDATA[Tinjauan Pendidikan Nilai-Nilai Akhlak Aqidah Islamiyah Dalam Suluk Sujinah ]]>
<![CDATA[Rachmat Panca Putera]]>;
<![CDATA[Hardika Saputra]]>;
<![CDATA[Muhammad Khairul Amri]]>
<![CDATA[ Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan Vol 16, No 5: Al Qalam (September 2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Al-Qur'an (STIQ) Amuntai Kalimantan Selatan ]]>
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DOI: 10.35931/aq.v16i5.1184
<![CDATA[Suluk merupakan sebuah karya kesustraaan yang oleh para peneliti dikelompokkan menjadi kitab kesastraan yang didalamnya terdapat syariat, sejarah, ajaran, filsafat, dan tasawuf. Hal ini disebabkan karena pada umumnya kitab-kitab yang memuat pokok-pokok ajaran Islam berupa tasawuf, dielaborasi dan disesuaikan dengan ruh Jawa, sering disebut kitab Suluk apabila berbentuk puisi, dan juga disebut wirid dalam bentuk prosa. Naskah ini diperoleh dari daftar buku dalam Koleksi Naskah Pegon Jawa Museum Negeri Sonobudoyo. Penulis mengambil nama Sujinah untuk menggambarkan seorang wanita yang keras kepala dalam menuntut ilmu, khususnya dalam bidang agama. Serta dapat disimpulkan bahwa skenario Suluk Sujinah berisi tentang kisah seorang wanita yang saleh, rajin beribadah kepada Allah Swt, berbakti kepada kedua orangtua dan sangat mencintai suaminya. Ia sangat gigih dalam menuntut ilmu, namun ia tetap melakukan puasa sunat dengan perut kosong pada hari Senin dan Kamis. Isi naskah secara keseluruhan menjelaskan pengenalan Islam dengan berbagai aspek ajarannya terutama tentang Tuhan yaitu Allah Swt.]]>
<![CDATA[Pemikiran Politik Islam Di Indonesia: Dari Formalistik Menuju Ke Substantif ]]>
<![CDATA[Rachmat Panca Putera]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 3 No 01 (2018): Agama dan Politik ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Political thinking about the relationship religion and countries have a problem with the most attractive to moslem community, the relationship between islam and state in indonesia in be indonesian history is a story antagonistic and suspicion each other.Not intimate relationship is mainly, but not wholly , caused by the views on the founder of the country most of it muslims about was about to be taken kemanakah country newly independent.One of the most important items in a difference of opinion on wased this country inclined to islam , or nationalist muslim religion not determinant certain system for muslims.Political islam in indonesia can not be separated from the dynamics of thought and the renewal of a movement .Among in general divided into two groups .The first group were convinced that the islamic state of as a model of government will guarantee the teachings of islam implemented in the community .The second group refuse formalism religion in state affairs , the opposite of them focused on the importance of grow and to create and integrity of the religious society of the people.]]>
<![CDATA[KEBERSAMAAN DALAM RENTANGAN SEJARAH: KARAKTER KEGIATAN PENDIDIKAN ]]>
<![CDATA[Rachmat Panca Putera]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 1 No 1 (2021): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
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DOI: 10.47902/az-ziqri.v1i1.385
<![CDATA[This paper explains that in terms of process, education is a mature effort that marks the success or generation of its success include a change of behavior. But in terms of sociology, education is the effort of a generation and pass on cultural traditions and ways to develop the successor generation. In this regard it isessentially the same education history with the history of cultural inheritance between generations. This applies to various levels humans, whether individuals, groups, communities, tribes, or nations. Tradition and culture in generalrely on view live together. In Indonesia with a view of life so it is Pancasila. Proportionally when the history of education in Indonesia since independence, and instead of before, until now, various factors and educational activities are always associated with religious values. Because the first foundation of the nation and state in the Pancasila is prefixed with the Belief in God Almighty]]>
<![CDATA[TRANSINTERNALIZATION OF ISLAMIC EDUCATION CULTURE ]]>
<![CDATA[Rachmat Panca Putera]]>;
<![CDATA[Noor Fadhzana]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 4 No 2 (2022): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
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DOI: 10.47902/az-ziqri.v4i2.473
<![CDATA[Thoughts on the development of Islamic education to encourage critical analytical thinking,creative and normative in the face of various practices and current issues in the field ofeducation weeks to be studied and analyzed from its foundational dimensions so as not to losethe spirit or the spirit of Islam and / fragility philosophical foundation, as well as the face of thetrend. Emphasis on the importance of students to live by the values of goodness, spiritualityand morality as neglected. In fact the opposite is happening. Nowadays, many educationalinstitutions have been transformed into industrial business, which has a pragmatic vision andmission. Education geared to deliver pragmatic individuals who work to achieve materialsuccess and social professions that will prosper themselves, companies and countries. Insecular Western culture, a person's high education does not correspond to the goodness andhappiness of the individual concerned. The impact of the hegemony of Western education onMuslims is that many Muslims have a high education, but in real life, they have not becomegood and happy Muslims. There is still a gap between the high degree of education achievedand the low morals and morals of Muslim life. This is due to the pragmatic vision and missionof education. Actually, Islam has a more comprehensive and integrative goal than the seculareducation system which solely produces students who have a pragmatic paradigm. they havenot become good and happy Muslims. There is still a gap between the high degree of educationachieved and the low morals and morals of Muslim life. This is due to the pragmatic vision andmission of education. Actually, Islam has a more comprehensive and integrative goal than thesecular education system which solely produces students who have a pragmatic paradigm. theyhave not become good and happy Muslims. There is still a gap between the high degree ofeducation achieved and the low morals and morals of Muslim life. This is due to the pragmaticvision and mission of education. Actually, Islam has a more comprehensive and integrativegoal than the secular education system which solely produces students who have a pragmaticparadigm.]]>
<![CDATA[Implikasi Pembelajaran Zakat terhadap Pendidikan Sosial ]]>
<![CDATA[M. Khairul Amri]]>;
<![CDATA[Rachmat Panca Putera]]>
<![CDATA[ Journal on Education Vol 6 No 2 (2024): Journal on Education: Volume 6 Nomor 2 Tahun 2024 ]]>
Publisher : <![CDATA[Departement of Mathematics Education ]]>
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DOI: 10.31004/joe.v6i2.4568
<![CDATA[Education is a system and way to improve the quality of human life in all aspects of life. Education is a conscious effort needed to prepare humans to support their roles in the future, both as individual and social creatures. In relation to social life, the aim of education is directed at the formation of social human beings who have piety as the basis of attitudes and behavior. And it is directed towards the formation of humans who have an awareness of obligations, rights and social responsibilities, as well as a tolerant attitude, so that harmonious relationships between fellow humans can run harmoniously. The research design used in this research is a qualitative type of research. In this research the author used library research. To analyze the data in this research the author used interpretative methods and content analysis. Based on data analysis in this research, the author can conclude that zakat is one method in the process of forming social attitudes that needs to be instilled and fostered in forming Muslim individuals. Through direct practice methods (coaching) in everyday life. So zakat will become part of the actions and behavior of human life]]>
<![CDATA[Implementasi Pendidikan Kewirausahaan dalam Kemandirian Santri di Pondok Pesantren ]]>
<![CDATA[Fresyam Antika Ajeng]]>;
<![CDATA[Rachmat Panca Putera]]>
<![CDATA[ Journal on Education Vol 6 No 2 (2024): Journal on Education: Volume 6 Nomor 2 Tahun 2024 ]]>
Publisher : <![CDATA[Departement of Mathematics Education ]]>
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DOI: 10.31004/joe.v6i2.5208
<![CDATA[This research is attemped to analyze the implementation of entrepreneurship education in Pondok Pesantren Minhajuth Thullab Way Jepara East Lampung. The research objectives are to find the implementation of entrepreneurship education and relevance with needs of the society. The research method applied in this study is quallitative. Data were collected such as observation, interview, and documentation. These data analyzed by triangulation method. The researcher used data reduction, display data, and verification to analyze the data. There are some research findings can be taken: 1) Implementation of entrepreneurship education based on Islam in Pondok Pesantren Minhajuth Thullab Way Jepara East Lampung is not optimal, this is due to lack of teachers qualified in the field of entrepreneurship, structure and infrastructure, and also limited capital owned businesses, 2) The mentor of Pondok Pesantren Minhajuth Thullab (Kiyai) has an important role , namely as the originator , pioneer , movers , and the direct supervisor of the program. The findings showed that the implementation of entrepreneurship education in Pondok Pesantren Minhajuth Thullab Way Jepara East Lampung still cannot be separated from the challenges and obstacles that must be faced.]]>
<![CDATA[KEBERSAMAAN DALAM RENTANGAN SEJARAH: KARAKTER KEGIATAN PENDIDIKAN ]]>
<![CDATA[Rachmat Panca Putera]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 1 No 5 (2021): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
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DOI: 10.47902/az-ziqri.v1i1.385
<![CDATA[This paper explains that in terms of process, education is a mature effort that marks the success or generation of its success include a change of behavior. But in terms of sociology, education is the effort of a generation and pass on cultural traditions and ways to develop the successor generation. In this regard it isessentially the same education history with the history of cultural inheritance between generations. This applies to various levels humans, whether individuals, groups, communities, tribes, or nations. Tradition and culture in generalrely on view live together. In Indonesia with a view of life so it is Pancasila. Proportionally when the history of education in Indonesia since independence, and instead of before, until now, various factors and educational activities are always associated with religious values. Because the first foundation of the nation and state in the Pancasila is prefixed with the Belief in God Almighty]]>
<![CDATA[TRANSINTERNALIZATION OF ISLAMIC EDUCATION CULTURE ]]>
<![CDATA[Rachmat Panca Putera]]>;
<![CDATA[Noor Fadhzana]]>
<![CDATA[ Jurnal Ilmiah AZZIQRI: Kajian Keislaman dan Kependidikan Vol 2 No 8 (2022): Jurnal Ilmiah AZ ZIQRI : Kajian Keislaman dan Kependidikan: Multidisipliner ]]>
Publisher : <![CDATA[Insititut Agama Islam Agus Salim Metro Lampung ]]>
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DOI: 10.47902/az-ziqri.v4i2.473
<![CDATA[Thoughts on the development of Islamic education to encourage critical analytical thinking,creative and normative in the face of various practices and current issues in the field ofeducation weeks to be studied and analyzed from its foundational dimensions so as not to losethe spirit or the spirit of Islam and / fragility philosophical foundation, as well as the face of thetrend. Emphasis on the importance of students to live by the values of goodness, spiritualityand morality as neglected. In fact the opposite is happening. Nowadays, many educationalinstitutions have been transformed into industrial business, which has a pragmatic vision andmission. Education geared to deliver pragmatic individuals who work to achieve materialsuccess and social professions that will prosper themselves, companies and countries. Insecular Western culture, a person's high education does not correspond to the goodness andhappiness of the individual concerned. The impact of the hegemony of Western education onMuslims is that many Muslims have a high education, but in real life, they have not becomegood and happy Muslims. There is still a gap between the high degree of education achievedand the low morals and morals of Muslim life. This is due to the pragmatic vision and missionof education. Actually, Islam has a more comprehensive and integrative goal than the seculareducation system which solely produces students who have a pragmatic paradigm. they havenot become good and happy Muslims. There is still a gap between the high degree of educationachieved and the low morals and morals of Muslim life. This is due to the pragmatic vision andmission of education. Actually, Islam has a more comprehensive and integrative goal than thesecular education system which solely produces students who have a pragmatic paradigm. theyhave not become good and happy Muslims. There is still a gap between the high degree ofeducation achieved and the low morals and morals of Muslim life. This is due to the pragmaticvision and mission of education. Actually, Islam has a more comprehensive and integrativegoal than the secular education system which solely produces students who have a pragmaticparadigm.]]>
<![CDATA[Adat dan Syariat : Manifestasi Islam dalam Perkawinan Lampung Pepadun ]]>
<![CDATA[Huzaini Huzaini]]>;
<![CDATA[Rachmat Panca Putera]]>
<![CDATA[ Mandub : Jurnal Politik, Sosial, Hukum dan Humaniora Vol. 1 No. 2 (2023): JUNI : Mandub: Jurnal Politik, Sosial, Hukum, Dan Humaniora ]]>
Publisher : <![CDATA[STAI YPIQ BAUBAU, SULAWESI TENGGARA ]]>
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DOI: 10.59059/mandub.v1i2.2067
<![CDATA[The Lampung Pepadun wedding tradition represents a harmony between local culture and Islamic values. This study aims to identify the manifestation of Islamic principles within the Lampung Pepadun wedding tradition and explain the alignment between local customs and Islamic law in its practice. Using a phenomenological qualitative approach, data were collected through in-depth interviews with cultural and religious leaders, direct observations of wedding ceremonies, and document analysis. The findings reveal that this tradition systematically integrates elements of Islamic law, such as the marriage contract (akad), dowry (mahar), and communal prayers, without eliminating the unique symbols and cultural meanings of the local practices. The study also highlights the significant role of religious figures in preserving Islamic values amid the challenges of modernization, which often influence the implementation of traditions. These findings suggest that local traditions grounded in religious values have significant potential to serve as a medium for cultural preservation and spiritual reinforcement within communities. Therefore, preserving such traditions through approaches consistent with Islamic law is essential to maintaining cultural identity and community religiosity.]]>
<![CDATA[Resolusi Konflik Sosial dalam Hukum Keluarga Islam : Perspektif Sosiologi dan Antropologi ]]>
<![CDATA[Huzaini Huzaini]]>;
<![CDATA[Rachmat Panca Putera]]>
<![CDATA[ Mandub : Jurnal Politik, Sosial, Hukum dan Humaniora Vol. 1 No. 3 (2023): SEPTEMBER : Mandub: Jurnal Politik, Sosial, Hukum dan Humaniora ]]>
Publisher : <![CDATA[STAI YPIQ BAUBAU, SULAWESI TENGGARA ]]>
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DOI: 10.59059/mandub.v1i3.2068
<![CDATA[This study examines social conflicts in Islamic family law (HKI) using sociological and anthropological approaches to understand the complex dynamics between religion, culture, and social values. The research aims to analyze the causes of conflicts, resolution patterns, and the contributions of socio-cultural approaches to creating effective and sustainable solutions. Employing a qualitative approach, the study utilizes case studies involving semi-structured interviews, participatory observations, and document analysis. The findings reveal that social conflicts in HKI are often triggered by imbalances in social structures, gender roles, and the influence of local traditions that diverge from formal legal norms. The sociological approach provides insights into interaction patterns and social mediation, while the anthropological approach highlights the importance of cultural values in conflict resolution processes. The study's implications emphasize the necessity of integrating Islamic legal principles of justice with local traditions to foster conflict resolution that is harmonious and socially relevant.]]>
