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<![CDATA[Peranan Komunikasi Antar Personal Mahasiswa Kost Terhadap Nilai - Nilai Kemasyarakat ]]>
<![CDATA[Aliyandi Aiylandi]]>
<![CDATA[ Ath Thariq Jurnal Dakwah dan Komunikasi Vol 1 No 1 (2017): Ath-Thariq ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Dakwah IAIN Metro-Lampung ]]>
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DOI: 10.32332/ath_thariq.v1i1.827
<![CDATA[The desire of mankind to live full of serenity and peace will never be realized if acts of terror, greed, injustice, and whatever form that represents a sanity still remain grounded. History has noted that acts of terrorism and violence, not a problem solving, but make complicated and increasing a problem. Terrorism is a form of extraordinary crime (extra ordinary crime). In an effort to prevent the understanding of terrorism that becomes the enemy of the state and also the religious community, the government or the security side must also coordinate with the scholars, da'i and community figures in order that the society and the country are getting away from munkar. The government and society should not allow rampant injustice and socio-economic imbalance. Therefore, according to Nur Syam really needed is the integration between hard power and soft power to overcome this religious radicalism. The hard power represented by government is essentially to cope instantaneously or to cope quickly with the radical movement. But far more important is the role of soft power or community - including APDI (Association of Indonesian Dakwah Profession) - to carry out guidance and community development that puts Islamrahmatan lil alamin forward.]]>
<![CDATA[KONSEP ONTOLOGI DAKWAH SUNAN KALIJOGO RELEVANSINYA BAGI PERKEMBANGAN MASYARAKAT PADA MASA KINI ]]>
<![CDATA[wahyudin wahyudin wahyudin]]>
<![CDATA[ Ath Thariq Jurnal Dakwah dan Komunikasi Vol 1 No 1 (2017): Ath-Thariq ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Dakwah IAIN Metro-Lampung ]]>
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DOI: 10.32332/ath_thariq.v1i01.1288
<![CDATA[The figures spread the religion of Islam in Java will not be separated from the role of Walisongo in the grounding of Islamic teachings are very famous and especially sunan Kalijogo. The fame of Kalijogo sunan because he is a magic scholar and intelligent. He is a politician who raises the kings of some Islamic kingdoms, and is known as a well-mannered humanist and well-known puppet artist and artist. The historical review of Javanese society at that time still feels so reluctant to throw away the old teachings that are firmly attached. So depart from the thought in order to achieve its goals and ease in the spread of Islam in the land of Java, without the intention to mix up shari'ah with ancestral culture, sunan kalijogo make existing treasures as a means to neutralize the ancient society's assumptions Still leads to idolatry. This ontological concept will reveal a new horizon about the impression on the story of walisongo, especially Kalijogo that tend to be less valuable among the masyarkat, especially Muslims. If an ontological horizon or nuance is found and a new image of walisonggo Sunan Kalijogo will tend to be uniform and thus will bring the distance between a story that is known to a more rational one. In turn, a new picture of Indonesian history in which local wisdom can be explained more clearly can be explained through the nuances of ontology as part of the philosophical study.]]>
<![CDATA[DAKWAH KULTURAL MUHAMMADIYAH TERHADAP KAUM AWAM ]]>
<![CDATA[Amrullah Husein]]>
<![CDATA[ Ath Thariq Jurnal Dakwah dan Komunikasi Vol 1 No 1 (2017): Ath-Thariq ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Dakwah IAIN Metro-Lampung ]]>
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DOI: 10.32332/ath_thariq.v1i1.831
<![CDATA[Muhammadiyah as an Islamic movement based on the Qur'an and Sunnah with tajdid movement inherent in him always carrying the mission of amar ma'ruf nahi mungkar in all areas of life. In order to make Islam a rahmatan li al-'alamin then Muhammadiyah adopt various approaches and strategy of da'wah, among others through Cultural Da'wah. Cultural da'wah as an approach and strategy of da'wah in the context of actualization of Islamic teachings in the midst of the dynamics of culture and social change in a society run gradually in accordance with the conditions of local communities. The focus of cultural da'wah lies in awareness of faith so that people are willing to accept and fulfill all Islamic teachings covering aqidah, worship, morality, and muamalah by considering the stages of social change based on social, economic, cultural, and political plurality of a society so that finally the ideal stage Islamic society can be achieved as the main mission of the Islamic message. Muhammadiyah's concept of cultural propagation essentially relies on two aspects, aspects of dynamism and purification. First, the dynamics appreciate the potential and the tendency of human beings as cultural beings, to make efforts so that culture can bring to the progress and enlightenment of human life. Secondly, purification tries to avoid the preservation of culture that is evident in terms of Islamic teachings are shirk, superstition, bid'ah and khurafat.]]>
<![CDATA[TRANSFORMASI NILAI RUKUN ISLAM DALAM PENINGKATAN SUMBER DAYA INSANI (SDI) BERPERADABAN ]]>
<![CDATA[M.Samson Fajar]]>
<![CDATA[ Ath Thariq Jurnal Dakwah dan Komunikasi Vol 1 No 1 (2017): Ath-Thariq ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Dakwah IAIN Metro-Lampung ]]>
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DOI: 10.32332/ath_thariq.v1i1.806
<![CDATA[Islam as a true religion and universal. Islam is also a religion that includes rituals and spiritual values. The pillars of Islam must be understood as a value of ritual as well as spiritual, which must transform values into life, especially in the form of civilized human resources. The Tranformation process is carried out through a gradual process (tadarruj) of all the values embedded in its life. With this process, it will form a superior features of civilization Human resources with personal and social competencies Pillars of Islam as a strategy of forming superior quality of Human Resource, is making it as a gradual system in shaping of human Resource. The phasing begins with the formation of beliefs, character formation, financial formation, the formation of social sensitivity and the formation of internationally qualified individuals. Pillars of Islam as an Human Resource profile capable of global competitiveness should make it as a competency in building personal coopency and social and organizational competence. Personal competence includes the ability to build vision statements, change personality, and self-control in order to achieve success. While the social and organizational competence, including kemamapuan menysinergikan and potency in self and ummah to build strength, and ability to develop themselves continuously.]]>
<![CDATA[POTRET WANITA DALAM CERMIN KEINDAHAN KARYA SASTRA ]]>
<![CDATA[Ika Selviana]]>
<![CDATA[ Ath Thariq Jurnal Dakwah dan Komunikasi Vol 1 No 1 (2017): Ath-Thariq ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Dakwah IAIN Metro-Lampung ]]>
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DOI: 10.32332/ath_thariq.v1i1.805
<![CDATA[A literary work is always identical with the word of beauty. It is because the selected words in creating the literature are the connotative words by considering the aesthetics existed in the sound and diction. At present, women as the symbol of beauty and have problematic issues of life are existed in the various literatures both in the form of short story and novel which narrate more about the women’s problems in their live. However, behind the authors’ fluctuations who want to express a variety difficulties and persecutions of women as beings who want to be equal with men, so the literary works with sexuality genre showing the feminine side openly once taboo in the world of authorship arise. This study seeks to highlight the literary works of women authors; Djenar Maesa Ayu is one of the authors who displays the works of feminism. Her work entitled “Cerita Pendek Tentang Cerita Cinta Pendek” for the adult readers was very openly about sexuality, abusing, and persecution of women. So, the researcher wanted to know about the style of language used, beauty, content of the story, and how Djenar photographing the reality of women’s lives through the study of stylistic and aesthetics.]]>
<![CDATA[PERAN DAKWAH DALAM MENANGGULANGI TERORISME ]]>
<![CDATA[Khoirul Huda]]>
<![CDATA[ Ath Thariq Jurnal Dakwah dan Komunikasi Vol 1 No 1 (2017): Ath-Thariq ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Dakwah IAIN Metro-Lampung ]]>
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DOI: 10.32332/ath_thariq.v1i1.828
<![CDATA[The desire of mankind to live full of serenity and peace will never be realized if acts of terror, greed, injustice, and whatever form that represents a sanity still remain grounded. History has noted that acts of terrorism and violence, not a problem solving, but make complicated and increasing a problem. Terrorism is a form of extraordinary crime (extra ordinary crime).In an effort to prevent the understanding of terrorism that becomes the enemy of the state and also the religious community, the government or the security side must also coordinate with the scholars, da'i and community figures in order that the society and the country are getting away from munkar. The government and society should not allow rampant injustice and socio-economic imbalance.Therefore, according to NurSyam really needed is the integration between hard power and soft power to overcome this religious radicalism. The hard power represented by government is essentially to cope instantaneously or to cope quickly with the radical movement. But far more important is the role of soft power or community - including APDI (Association of Indonesian Dakwah Profession) - to carry out guidance and community development that puts Islamrahmatanlilalamin forward.]]>
<![CDATA[SPRITUALITAS MANUSIA DAN MA’RIFAT ]]>
<![CDATA[Mat Jalil]]>
<![CDATA[ Ath Thariq Jurnal Dakwah dan Komunikasi Vol 1 No 1 (2017): Ath-Thariq ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Dakwah IAIN Metro-Lampung ]]>
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DOI: 10.32332/ath_thariq.v1i1.829
<![CDATA[Ma’rifat searching of The God’s unsure on a seeker, makes a special vibration waves about God’s things, and after those are founded, that person will confess as God’s servant. In the second valley, if the things which have been searched before are founded, even it’s slightly explicit (melik-melik), that person will taste the love which make everything implicit (melik) before becomes clear (melek) and even follow it (melok). The love will deliver him to the next valley of ma’rifat; holly valley. The next ecstacy is kneeling down and full of grateful, then feeling beyond amazed by the intended face, fana fi-ilallah.]]>
<![CDATA[ORGANISASI MASYARAKAT ISLAM AL-JAMIYATUL WASHILIYAH ]]>
<![CDATA[muhajir muhajir]]>
<![CDATA[ Ath Thariq Jurnal Dakwah dan Komunikasi Vol 1 No 1 (2017): Ath-Thariq ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Dakwah IAIN Metro-Lampung ]]>
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DOI: 10.32332/ath_thariq.v1i1.830
<![CDATA[The basic activity of Al-Washliyahin social and state are speech, and social aspect, its can see in the resulty of the hard work in every sub devision in social culture. Al-washilyah born in Colonial of Belanda era. In this era the spirit to be unity come and rise in the society. In our country was born the other organization such as: Budi Utomo, Syarikat Islam, Muhammadiyah, Nahdhatul Ulama and other organizations. In East Sumatra many boarding house had build. Rumah suluk, studi of Islam, group of Islam followers come and rise in every where in East Sumatra.]]>
