Riayah: Jurnal Sosial dan Keagamaan
Riayah Jurnal Sosial dan Keagamaan which is published by Post Pascasarjana IAIN Metro Lampung. The accepted papers are the scientific which are the outcomes of either research or thoughts that never be published in other medias. The Journal Ri’ayah publishes works and relevanced issue refers to Social and Religious Journal in some studies such as: Social Phenomenon, Conflict of Religion, Social Violance, Harmony of Prularism, Multikulturalism, Religous Education, Social Culture, Social Studies, Humaniora, and the others. It is published for the readers both regional and global. The Ri’ayah is published into two volumes a year ( June and December). As the peer-review of Indonesian Journal, we accept scientific works on islamic studies which are writen both in English and Indonesia. Feel free to send the papers through
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<![CDATA[Refleksi Pemikiran M. Ibrahim Abu Rabi Dalam Pendekatan Integratif Interkonektif ]]>
<![CDATA[Tashya Panji Nugraha]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[As a result of tragedy that occurred on September 11, 2001 to make Islam cornered and in the claims as a religion that is synonymous with violence. The phenomenon of terror and violence in the claims rooted in their religious texts. Some of the western states that violence is taught and derived from the Qur'an. Identification of the west against Islam to discourse to analyze the roots of the teachings of Islam accused which represents religious teachings or religious terrorist violence. Ibrahim M. Abu Rabi make this phenomenon as a momentum to conduct a review of hahekat Islamic thought. Abu Rabi doing three approaches in starting penelaahannya, starting with the historical development of Islamic modernisatiom, education in the Islamic world, and the contemporary elite and the religious revival in the Arab world. Approach to philosophy, theology critical, socio- historical, and anthropology to the study of Islam in intimated by Abu Rabi to bring Islam to the condition that advanced to accumulate in interconection integration way think. The concept of Islamic thought through a critical historical approach which is described by Abu Rabi in his work entitled Post September 11 Critical Assessment of Modern Islamic History is, when are reflected on an integration approach interconection which elaborated and initiated by M. Amin Abdullah showed that the reconceptualization of epistemology renewal of Islamic thought through an integrative approach undoubtedly interconective is needed to quell the violence at the phenomenon, and greatly required in religious plurality in Indonesia in particular.]]>
<![CDATA[Tradisi Tahlilan Upaya Menyambung Silaturahmi ]]>
<![CDATA[Andi Warisno]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Indonesia is a unitary State of diversity. Indonesia consists of a wide range of cultures, regional languages, races, ethnic groups, religions and beliefs, etc. However, Indonesia is able to unify the various diversity in accordance with the slogan of the Indonesian nation "Bhineka Tunggal Ika", which means different but still one. Unity and unity was realized thanks to the strong defense of indigenous culture of the nation of Indonesia. Culture that has long been inherent in the body of the Indoseia a lot in the form of traditions that continue to be maintained. Tradition is something that has been done for a long time and become part of the life of a community group which is one of the real manifestation of the spirit of unity of Indonesian society. In life with the surrounding community, people recognize various experiences, customs, traditions or cultures. From these experiences and traditions people realize that as human beings can not live alone, but need others and must help each other. And this is where the function of tradition, custom or culture as adhesive between citizens as well as efforts to maintain harmony among / interns of religious communities. Every society has its own social system and cultural system that distinguishes it from other societies. Society has a number of traditions or customs that are still carried out in certain events or specific circumstances and also passed on to the next generation. The tradition is viewed by the society is still functional and as a religious ritual that is worthy of worship even social and in accordance with the demands of the environment where people live. One of the local wisdom or traditions that is still maintained and persisted to the present day in society is the "Tahlilan tradition".]]>
<![CDATA[Fenomena Kelompok Keagamaan Baru (Heresy) Dalam Islam ]]>
<![CDATA[Mukhtar Hadi]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Today religious social discourse is faced with the emergence of several denominations either reactualizing the old reborn groups or really new groups. This phenomenon is interesting to understand because the birth of these groups raises various problems in inter-religious and government relations. Another issue is related to the protection of minority rights that will continue to coincide with reactions that arise to new symptoms of religious expression or the phenomenon of this splinter flow. As far as observations can be made, there is a tendency for reactions to the emergence of new flows that have triggered communal conflicts in various regions. This study aims to determine the factors that encourage the birth and development of the Ittiba'al-Salaf group, to know the characteristics of the group Ittiba 'al-Salaf, and the to know the religious ideology of the group Ittiba' al-Salaf. Based on the process of collecting and analyzing the data, it is concluded that Ittiba 'al-Salaf is a group of variants of Jamaah Salafi who aspires to carry out life in the field of religion and society as exemplified by the generation of salaf, the generation after the death of the Prophet : sahabah, tabi'in, and tabi'ut tabi'in. This Jamaat demands the authenticity of Islamic teachings that are considered to have undergone changes and additions by Muslims. Thus this is a congregation with the spirit of purification of religious teachings or puritanism. Another factor is the response or resistance to the social life of Muslims who are considered more concerned with the way of life that is not based on Islamic teachings but instead imitate the ways of life of other people (tasyabbuh). Jamaat Ittiba 'al-Salaf is not a particular group of madzab or an organization. They call themselves true Muslims, those who hold true Islam according to the Sunnah of Prophet SAW, followers of manhaj nubuwwah and manhaj salaf. Ittiba 'al-Salaf religious beliefs are inseparable from puritanism, where their understanding of aqidah, worship and muamalah rests on the textual basis of Islamic shari'a that denies both tafsir and ta'wil based on rationality]]>
<![CDATA[Adil Berpoligami: Analisis Hukum Keluarga Islam Di Indonesia ]]>
<![CDATA[Fatimah Zuhrah]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Polygamy is a necessity in Islam. The basic principle of polygamy is the element of justice. One of the factors shows justice in clothing, food, planks and mu'amalah between his wife. The justice of love and affection will not be able to be fair. So a husband keeps himself, not too much with one of his wives. This can be seen in the historical fact that prophets, companions, tabi'in and many Muslims who practice polygamy, so that a man capable of doing justice in polygamy is a man who has goodness in goodness, this is personal and common to the wider community.As for people who argue that polygamy is forbidden because it sees the impossibility of justice in polygamy. The polygamic justice in Islam is limited in three ways, the first is the number, the second is the livelihood and the third is justice between the wives. In principle, the two verses above consider that the principle of marriage is polygamy and an exception to monogamy. But by the rule that al- ashlu dâ'iman yuqoddamu al-istitsnâ '. The point is that istitsn 'always takes precedence over principle, because the exception is reinforcement.]]>
<![CDATA[Agama dan Budaya ]]>
<![CDATA[Sumarto Sumarto]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Religion and culture in different perspectives and similar perspectives have interpretations that can lead to conflicts / problems. Many religious and cultural cases that occur because of wrong interpretation or just simply follow-up. In this paper will present the understanding of religion and culture in parsialistik and integralistik view that must be instilled in school / madrasah culture. Schools should instill early values of the students, so that they will be able to live up to these key values in real life in society- whatever their profession. School activities, programs, and environments should teach students about key values, so they not only know good bad, but run them in reality and everyday interactions in school. When students are accustomed to the principal behaviors, attitudes, and speeches in school, the main values can be a culture for them, which will not be easily faded by the exposure of negative cultures. Conversely, the main culture will be a valuable capital for the life of students later. Because, noble culture will lead to success and even to happiness.]]>
<![CDATA[Pendidikan Agama Berbasis Multietnik di SMAN 9 Bandar Lampung ]]>
<![CDATA[Riyu zen]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Life Skills education can be obtained by students from the relevant educational unit and from other formal and nonformal education units. For personal skills, students are directed to be able to live in a society well, independent, and responsible for the task that has been taken by the side. For social skills, an education related to social skills is integrated in Civics and Sociology lessons. Another activity that is the education of social skills, namely by training children to care for each other by providing assistance every time there is a natural disaster nationally and regionally. As for the academic skills and integrated vocational skills in science subjects, Mathematics, Language, Penjaskes, and art. This attitude is given intensively through the giving of material that is both theoretical and the paraktis. With this skill students are expected to have sufficient knowledge in living their lives. This will be reflected in the worldview and the scientific insights that are implemented in everyday life.]]>
<![CDATA[Kisah Pembangkangan Iblis Dalam Alquran ]]>
<![CDATA[Latif, Abdul]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Post Graduate of State Institute of Islamic Studies Metro ? Lampung ]]>
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<![CDATA[Tulisan ini bertujuan untuk memaparkan stilistika kisah pembangkangan iblis dalam Alquran. Ada tujuh kisah di tujuh surat dalam Alquran yang membahas tentang kisah pembangkangan iblis. Stilistika kisah pembangkangan iblis ini dianalisis dengan menggunakan tinjauan kisah-kisah Alquran dalam bingkai stilitiska. Ada empat stilistika yang penulis temukan dalam tulisan ini. Pertama, stilistika kisah ini menggunakan empat teknik pemaparan kisah yaitu kisah yang berawal dari adegan klimaks, kisah yang dimulai tanpa pendahuluan, kisah yang dipaparkan dengan melibatkan imajinasi manusia, dan pemaparan kisah dengan penyisipan nasihat keagamaan. Kedua, penyajian unsur-unsur kisah dalam kisah ini menyajikan semua unsur yang ada dalam sebuah kisah, yaitu tokoh, peristiwa, dan dialog. Ketiga, ada tiga jenis pengulangan yang terjadi dalam kisah ini, yaitu pengulangan alur kisah dengan tokoh yang berbeda, pengulangan kisah dengan kronologi yang berbeda, dan pengulangan kisah dengan gaya bahasa yang berbeda. Keempat, seni penggambaran kisah dalam kisah ini mampu menggugah akal dan psikomotorik kita.]]>
<![CDATA[Multikultural : Wacana Pendidikan Islam Yang Belum Baku ]]>
<![CDATA[M.Agus Kurniawan]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Education aimed at shaping attitudes and behavior towards the civilized man. An education system that only emphasizes the transfer of knowledge, making education is no longer meaningful and a positive effect on learners. Education is not touching the side of humanism that develops an attitude of pluralism as a foundation of multiculturalism‟s thought. Model of religious education would only create only godly individually. Understanding multiculturalism has become a commodity in politics that will continue to roll in the realm of national education including Islamic religious education which is an integral part of the national education system. The government‟s policy regarding the application of curriculum which necessitates the provision of education oriented to potential of regional and local cultural values. This policy can not be separated from the awareness of the figures and leaders of this country that the Indonesian nation is very diverse and heterogeneous. Therefore, it is impossible to build this country withot considering of the values of plurality and multicultural in society]]>
<![CDATA[Wacana Negara Islam: Kajian Kritis Kontruksi Pemikiran Khilafah Ala Hizbut Tahrir ]]>
<![CDATA[Eko Nani Fitriono]]>;
<![CDATA[Suhono Suhono]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[This paper aims to synergize the discourse about the state and Islam in two views of thought, namely Hizb ut-Tahrir thinking with the concept of the concept of the state of the concept of Khilafah al-Islamiyah which is bound to the labelitas and nostalgia longing for a system that was built in the time of the Prophet until the Ottomans ( 1924 AD) dealing with the thought of non-Hizbi scholars who are not bound by religious symbolization that adheres to the values of the sub-khilafah al-Islamiyah that can be accomplished systemically through any system of origin of the value of substance on the forms in accordance with Islamic values, not putting symbolic value as a goal, but attempting to build a system substantially that does not conflict with Islam itself. Data collection method of this research is through the documentation of a number of books by Sheikh Taqiyuddin an-Nabhani as the foundation layers of Khilafah thought that according to him as the only way for Muslims to regain their power from the colonization of the system of infidels. However the efforts of an-Nabhani can be said as a new thought that must face to face with other ideology and thought, for that will be very worth to be criticized. First, the khilafah system is regarded as something irrelevant to the current situation and condition, in which the Muslim life is already scattered throughout the world. Secondly, according to the jumhur ulama there is no obligation to appoint a single leader like khalifah / imamah when Muslims are unable to do so, even according to Imam al-Haramain al-Juwaini Muslims can appoint leaders in their respective regions. Thirdly, Muslims should not be caught up in the symbols and formality of names that seem Islamic, but must commit to the substance of things. In the popular adage among the scholars it issaid:مظهز ال جىهزالب ال بزةب ع ال"The substance of the substance is the substance, not the symbol or outward appearance" or in another phraseسم اإل الب سمى م ال بزةب ع ال"The subject of the subject is something that is named, not the name "Thus, fighting for the establishment of values substantively with regard to Islamic teachings in a State is far more important than fighting for the establishment of the symbols of an Islamic state.]]>
<![CDATA[Pembelajaran Bahasa Inggris IslamiMelalui Hand Lettering ]]>
<![CDATA[Muhamad Dini Handoko]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 02 (2017): Agama dan Multikulturalisme ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[One means of learning English that uses Islamic methods is Hand Lettering. Thus it is hoped that through this method the teachers and the participants can master the English language and also get its Islamic values in the process. Hand lettering is the art of writing letters that generally speak English. But all these things are directly related to letters or writing. It is hoped that Hand Lettering will be able to bridge the learning of Islamic English between teachers and students, as well as the environment. This type of research is Classroom Action Research (PTK) which aims to improve the activities and learning outcomes of learners through Hand Lettering. Objects in this classroom action research are semester V learners totaling 30 students.]]>
