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" Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam"
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<![CDATA[REAKTUALISASI PENDIDIKAN ISLAM ]]>
<![CDATA[Rusdi, Muhammad]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.143
<![CDATA[Islamic education as an integral part of national education will give an active role and ensure the realization of national education. The goal is to complete Indonesian human development and the development of the entire Indonesian people. Renewal of Islamic education is an absolute thing to do as a way of refreshment and renewal of Islamic values in the life. This means Islamic education today is facing numerous challenges in various dimensions of life: social, economic, cultural, political, science and technology, and so on. Where are these challenges, both quantitatively will be growing up in the future. In other words, that the various demands of Muslims are facing today requires a response that is steady and concrete, among others with the ability to optimally prepare human resources Muslim reliable, independent and professional in their respective fields.]]>
<![CDATA[JALAN PANJANG HUBUNGAN ANTARAGAMA DI INDONESIA ]]>
<![CDATA[Zarkasi, Taqiyudin]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.149
<![CDATA[The struggle for independence was perceived by Muslims as a struggle for liberation not only the nation from colonialism, but also to liberate them from the religion of oppressors who come from other religions. These sentiments gained strong momentum when put in a historical context of the time, especially the harsh reality that the civilization of the Islamic world, which in the past grew rapidly and peaked brilliant, when it was sunk so deep, fell under Western colonialism that in fact claimed to Christian civilization. Of course, dissect interfaith relations in Indonesia must necessarily look at the history in which religions act in the constellation of politics since the countryâs standing, even since before independent. Naturally, unpack these issues cannot be separated from the relation between religion and state as two of the most powerful institutions in the stage of world history. Patron-client relationship that is very hierarchical social character that forms as a religious group that is subordinate to the colonial powers, both in the religious and political dimensions. Compliance as servant relations among Christian missionaries in the future will be more colorful. Such circumstances make it difficult for the Christians when they are faced with a political choice for independence from the Dutch colonizers.]]>
<![CDATA[HUBUNGAN ANTARAGAMA DALAM BIDANG PENDIDIKAN, PERKAWINAN, PENGUBURAN JENAZAH, DAN UPACARA HARI-HARI BESAR KEAGAMAAN ]]>
<![CDATA[Masduqi, Anis]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.144
<![CDATA[Interfaith relation is an important issue in the education field. Perhaps, it is because education plays a crucial role in the transfer of the science of religion and theology custody. Then religious education became a central issue in the arena of interreligious relations. Education will determine the style of interfaith relations in a plural society. Legislation on religious education thus should be criticized. The plurality of religion becomes a source of instability and disintegration seems to make the government tried to cope with any vulnerability harmony. Finally, the government issued regulations related to this issue. One of them is the Minister of Religious Affairs Decree Number 84 Year 1996 regarding Implementation Guidelines for Vulnerability Reduction Religious Harmony of Life. The operational guidelines vulnerability religious harmony is intended as a guide to the work of the officials and leaders of organizational units within the Ministry of Religious Affairs (now the Ministry of Religious Affairs) to take measures and coordinate in preventing insecurity in the field of religious harmony. Under these regulations, the causes of insecurity interreligious harmony, among others: the establishment of places of worship, evangelism, foreign aid, interfaith marriage, religious festivities, blasphemy, activity streams splinter and aspects of the non-religious influence, such as population density, the gap socioeconomic, implementation of education, ideological and regional political infiltration and international scale, which entered Indonesia through religious activities. This article examines these issues in the context of Indonesia.]]>
<![CDATA[KEBIJAKAN POLITIK KERUKUNAN ANTARAGAMADI INDONESIA PADA MASA ORDE BARU ]]>
<![CDATA[Ansori, Afnan]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.150
<![CDATA[New Order has given the character and style of interreligious relations up to now. But the basic framework of the religious policy of the colonial era, both the Dutch and Japanese, still must be borne in succession to carve his footsteps. This has very important implications in the management of pluralistic society, because with this paradigm also strengthened the notion that ethnic diversity, traditions, culture and beliefs of various community groups must be eliminated so that the unity imaginable can be realized. There, assimilation and harmony so basic spirit which is then translated into policies, not least the policy of interreligious harmony. Indeed, interreligious harmony has long been an obsession of the New Order regime. In fact, if you want to be tracked, the discourse about harmony emerged and strengthened with the rise and strengthening of the regime led by Suharto at that time. This article talks about the various policy New Order related to inter-religious relations in Indonesia in the past..]]>
<![CDATA[TANTANGAN PENDIDIKAN DI ERA POSTMODERNISME ]]>
<![CDATA[Rahman, Fathur]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.145
<![CDATA[This paper discusses three major issues, namely how the image of the objective conditions of Islamic education, age and postmodernism as an intellectual thought movement that could be a challenge as well as how the strategic steps that should be taken to realize the civil society Muslims in Indonesia. Factually, renewal of Islamic education becomes an absolute necessity is manifested as a significant prerequisite in creating Muslim intelligent, energetic resources, committed against Islam and good manner. The other hand, it has become anticipation and protection against any negative thoughts brought postmodernism in various variants, for example: humanism, liberalism, asceticism (spirituality) and so on. The other side becomes a tool device as a prerequisite to realize an order of civil society in this millennium era. It shall be the duty and responsibility of moral, social, intellectual and great historical that should be fulfilled by the Muslims in general and for the upper middle class in particular]]>
<![CDATA[HUBUNGAN ANTARAGAMA DALAM BIDANG PENDIDIKAN, PERKAWINAN, PENGUBURAN JENAZAH, DAN UPACARA HARI-HARI BESAR KEAGAMAAN ]]>
<![CDATA[Masduqi, Anis]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.171
<![CDATA[Interfaith relation is an important issue in the education field. Perhaps, it is because education plays a crucial role in the transfer of the science of religion and theology custody. Then religious education became a central issue in the arena of interreligious relations. Education will determine the style of interfaith relations in a plural society. Legislation on religious education thus should be criticized. The plurality of religion becomes a source of instability and disintegration seems to make the government tried to cope with any vulnerability harmony. Finally, the government issued regulations related to this issue. One of them is the Minister of Religious Affairs Decree Number 84 Year 1996 regarding Implementation Guidelines for Vulnerability Reduction Religious Harmony of Life. The operational guidelines vulnerability religious harmony is intended as a guide to the work of the officials and leaders of organizational units within the Ministry of Religious Affairs (now the Ministry of Religious Affairs) to take measures and coordinate in preventing insecurity in the field of religious harmony. Under these regulations, the causes of insecurity interreligious harmony, among others: the establishment of places of worship, evangelism, foreign aid, interfaith marriage, religious festivities, blasphemy, activity streams splinter and aspects of the non-religious influence, such as population density, the gap socio-economic, implementation of education, ideological and regional political infiltration and international scale, which entered Indonesia through religious activities. This article examines these issues in the context of Indonesia.]]>
<![CDATA[PEMBENTUKAN KARAKTER BANGSA MELALUI PARADIGMA PENDIDIKAN ]]>
<![CDATA[Isfihani, Isfihani]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.146
<![CDATA[Character comes from the Latin word chiseled. However, it differs from the Greek, which means Karasso blueprint, the basic format prints, such as the fingerprint. This terminology usually refers to an idealist-spiritualist approach in education, itâs known as normative educational theory. The priorities are transcendent values as the motor of history, both for individuals and for social change. National Education Act states clearly that a noble character is an important aspect in educating children. Even the character of a nation is determined by the character of his people. In addition, Formation of character would be attempt to the shape of character. Character education is the provision of views on various values of life, such as honesty, intelligence, caring, responsibility, truth, beauty, goodness, and faith. Thus, character-based education can integrate information obtained during the study to be a way of life that is useful for reduction of life issue. Character-based education will demonstrate its identity as a self-conscious human beings, human beings and citizens.]]>
<![CDATA[KEBIJAKAN POLITIK KERUKUNAN ANTARAGAMA DI INDONESIA ERA REFORMASI ]]>
<![CDATA[Jamaluddin, Jamaluddin]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.147
<![CDATA[Indonesian reformation era begins with the fall of President Suharto. Political transition and democratic transition impact in the religious life. Therefore, understandably, when the politic transition is not yet fully reflects the idealized conditions. In addition to the old paradigm that is still attached to the brain of policy makers, various policies to mirror the complexity of stuttering ruler to answer the challenges of religious life. This challenge cannot be separated from the hegemonic legacy of the past, including the politicization of SARA. Hegemony that took place during the New Order period, adversely affected the subsequent transition period. It seems among other things, with airings various conflicts nuances SARA previously muted, forced repressive. SARA issues arise as a result of the narrowing of the accommodation space of the nation state during the New Order regime. The New Order regime has reduced the definition of nation-states is only part of a group of people loyal to the government to deny the diversity of socio-cultural reality in it. To handle the inheritance, every regime in the reform era responds with a pattern and a different approach. It must be realized, that the post-reform era, Indonesia has had four changes of government. The leaders of every regime in the reform era have a different background and thus also have a vision that is different in treating the problem of racial intolerance, particularly against religious aspect. This treatment causes the accomplishment difference each different regimes of dealing with the diversity of race, religion and class that has become the hallmark of Indonesian society.]]>
<![CDATA[STRATEGI PENDIDIKAN ISLAM MENGANTISIPASI POSTMODERNISME ]]>
<![CDATA[Anwar, Khairil]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.142
<![CDATA[The issue of education is actually the prone problem in Indonesia. An erroneous education can cause failure in life forever. For example, the term misguided shows that something untoward has happened because of wrong education. It means that fate of a person has a dependency with the education that he or she passed. In the case, there are no parents or students themselves who wanted himself, their progeny or generations they become weak generation. God also reminds us, we must not abandon the weak generation. It is accordance with education expertâs opinion. He said that education save an incredible power to create all of the aspects of the environment and can provide the most valuable information about the future. The education helps students in preparing an essential requirement to deal with change. This article talks about the opportunities and challenges of Islamic education in the future by instilling good mental education for the students as early as possible.]]>
<![CDATA[ULAMA DAN INSTITUSI PENDIDIKAN ISLAM ]]>
<![CDATA[Akramunisa, Akramunisa]]>
<![CDATA[ Al-Riwayah: Jurnal Kependidikan Vol 9, No 2 (2017): Pemikiran dan Kebijakan Pemerintah terhadap Pengembangan Pendidikan Islam ]]>
Publisher : <![CDATA[STAIN Sorong ]]>
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DOI: 10.32489/al-riwayah.148
<![CDATA[Islamic Scholars (Ulama) occupy a very important place in Islam and in the Muslimsâ lives. Islamic scholars institutional environment is actually something strange thing, it was given a prophetic traditions explained that no ecclesiastical institution in Islam. Of course, the difference of teaching institutes with ecclesiastical institutions. Conceptually, the ecclesiastical institution does not exist in Islam, because Islam teaches everyone a direct relationship with God, without intermediaries. A cleric is not a professional representative of God, who was appointed and paid therefore be dismissed. Teaching institutes do not exist, although many recognized the community as religious scholars and jurists (lawyers or judges). The new teaching institutes arise a later as a result of social processes and they are called as scholars rather than scientist of tafsir, hadith experts, and legal experts, who writes books or teaching, but who researched and developed the science. A point to be noted, that in the Middle Ages there has been no real statement among the scholars who work as teachers and scholars who are not working as a teacher, because everyone learned that both salaried or not both trying to give lessons on society.]]>
