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[Islam Dan Keharmonian Kaum Di Singapura ]]>
<![CDATA[Saifuddin Amin]]>
<![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[This Paper aims to find out on the response of Singapore as a multi-racial country and religion towards the Muslims and its role in taking care of its racial harmony in Singapore. This mix of methods of qualitative and quantitative through the approach of direct observation has found that the government of Singapore gave a good attention for Islam. This happens in such ways that the law named AMLA and muslims in Singapore take part in keeping the racial harmony in many ways such as involving in IRO organization, choosing An-Nadhah mosques as a racial harmony centre, encouraging the dialogues between religion and the muslims. Most important role in MUIS is as official instituion to have such harmony by having seminars and khutbah as well as application of downloaded information in curriculum development based on racial harmony. As the result, it is hopeful to let this be as a research for other countries that has a different system that is similar to Singapore for the sake of a better harmony.]]>
<![CDATA[Pendidikan Islam Dan Politik ]]>
<![CDATA[Abdul Mujib]]>;
<![CDATA[Yuyun Yunita]]>
<![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[Education is a fundamental part of human need which must be fulfilled by every human being. Education is part of the political problem as the management of people's affairs) based on the ideology of the state. Based on a fundamental understanding, the politics of education of a country is determined by the ideology of the country. It is this factor that determines the character and typology of the society it establishes. Thus, the politics of education can be understood as an educational strategy designed by the state in an effort to create the quality of human resources) which is aspired. Similarly with Islam; will build a society in accordance with ideological ideals. The model of society it creates will of course be different from the society formed by the State ideology system. Through this observation of the ideological characteristics, the educational system traces that take place will be easily understood. The secular-capitalist education system gave birth to a secular education strategy so that in turn it would create a typology of a secular-capitalist society. Similarly, socialism and Islamic education system.]]>
<![CDATA[Islam Nusantara As A Counter-Hegemony Againts The Radicalism Of Religion In Indonesia ]]>
<![CDATA[Khoirurrijal Khoirurrijal]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 3 No 01 (2018): Agama dan Politik ]]>
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<![CDATA[Tulisan ini membahas tentang Islam Nusantara sebagai counter-hegemony melawan Radikalisme Agama di Indonesia. Berdasarkan kajian yang dilakukan terdapat relevansi atas apa yang diwacanakan Gus Dur dengan beberapa gejala yang muncul pada Islam Indonesia saat ini. Pertama, Pandangan Jihad yang keliru disebagian tubuh kalangan Islam sendiri yaitu munculnya terorisme secara terbuka yaitu gerakan ISIS di Indonesia. Kedua, Kekerasan atas nama agama semakin merebak yaitu oleh kalangan Islam Garis Keras seperti Front Pembela Islam (FPI), Forum Umat Islam (FUI), Majelis Mujahiddin Indonesia (MMI) dan lain-lain. Ketiga, Munculnya kembali perdebatan soal Pancasila dan Khilafah terutama digaungkan oleh Hibut Tahrir Indonesia (HTI) dan beberapa kalangan Islam yang mendukung perseteruan Khilafah vis a vis Pancasila. Dalam membahas Islam nusantara, penulis mendayagunakan teori counter-hegemony Antonio Gramsci dimana perlawanan atas radikalisme agama dilakukan dengan melakukan budaya tanding dengan wajah Islam yang toleran. Oleh sebab itu, tulisan ini akan mengupas dan menjelaskan secara mendalam wacana Islam Nusantara dengan manarik jauh atas gagasan yang dikenalkan oleh Gus Dur yaitu melalui pribumisasi Islam-nya sejak era 80-an sampai gagasan Islam Nusantara yang dimunculkan PBNU saat ini. Sehingga dapat dicapai suatu pengetahuan (knowledge) dan pemahaman (verstehen) menuju peradaban Islam Nusantara yang menghargai pluralitas, toleran dan rahmatan lil alamin.]]>
<![CDATA[Relasi Dan Reposisi Agama Dan Negara ]]>
<![CDATA[Sofyan Hadi]]>
<![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[That at this time developed various Discourses / Discourses on freedom and religious protection. On the one hand there are those who think that freedom is limited by the freedom of others. For those who embrace unlimited freedom, government policies that prohibit the activities of people or groups who are considered to taint a particular teaching are accused of violating human rights. As for those who embrace freedom with no limits, what is done by the government is considered correct, because in order to protect the religion from desecration by a particular person or group. Then how should relationships and repositioning that we will "construct" as citizens / religious people to address thinking, flow and religious ideology in Indonesia? left, integrated, compiled or even totally revolutionized.]]>
<![CDATA[Challenges In Developing Of Vocational Madrasa Based On Foster Father ]]>
<![CDATA[Erna Nurkholida]]>
<![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[This paper described the challenges and changes in developing vocational madrasa, foster father program and the role of Nahdatul Ulama, By using descriptive qualitative research, it provided the portray of the development of vocational madrasa, the early born of Madrasah Kejuruan Maslahiyah Badas Kediri. The findings showed that students in choosing a school took interests 85%, majors 80%, and the last is experience 25%. The variable of motivation, the most dominant factor influence is conducive learning environment was 86 %, desire was 85 %, and activities in learning was 80 %. The interview of the respondents stated that they were under Nahdatul Ulama organisation but it did not give so much help in developing it. They built by themself or swadaya and they stated that NU should be a bridge in buliding network with the corporations]]>
<![CDATA[Principles Of Moderation In Islamic Politics ]]>
<![CDATA[Syaripudin Syaripudin]]>
<![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[Abstrak Sebagai agama yang diwahyukan, Allah menyatakan Islam sebagai agama khiyar (yang terpilih dan terbaik) dengan rekomendasi terbaik di sisi-Nya yang menempatkan pengikutnya sebagai sebaik-baik ummat, dan wasathon ummah yang memiliki karakter yang adil dan toleran. Islam dalam posisi ini sebagai "wasathiyyah" (moderasi) yang berarti di posisi tengah, seimbang, adil, toleran, tidak ekstrim di satu sisi dan selaras dengan prinsip "rabbaniyah". Makna wasathiyyah dalam ta'rif al-wasathiyah mencakup pilihan yang adil, pamungkas, terbaik dan seimbang antara dua titik berlawanan yang berlawanan. Islam moderat adalah konsep Islam yang tidak condong ke kiri atau kanan, tetapi jalan lurus dan umat Islam dinyatakan sebagai moderat, orang-orang terbaik yang akan menjadi saksi dan pionir perdamaian dan perbaikan dunia. Islam yang moderat dapat dipahami sebagai pandangan atau sikap yang selalu berusaha mengambil posisi tengah dari dua sikap yang berlawanan dan dibesar-besarkan sehingga salah satu dari dua sikap tersebut tidak mendominasi satu sisi. Dengan kata lain, seorang Muslim moderat adalah seorang Muslim yang memberikan nilai yang tepat dan seimbang untuk dua pemikiran atau sikap yang berlawanan. Karena manusia, siapa pun dia, tidak mampu melarikan diri dari pengaruh dan bias karena selalu ada pengaruh tradisi, pikiran, keluarga atau waktu dan tempat dalam hidupnya. Tidak mungkin untuk mewakili atau menawarkan moderasi penuh di dunia nyata, hanya Tuhan yang dapat melakukannya.]]>
<![CDATA[Factors Affecting Student Views Of Afghanistan And Thailand About Islamic Education Curriculum Content In Pondok Pesantren Luhur Wahid Hasyim Semarang ]]>
<![CDATA[Nur Setyaningrum]]>
<![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[This paper describes the analysis of the factors that led to their different views and Thailand Afghan students at the University of Wahid Hasyim about the content of curriculum in Pondok Pesantren Luhur Wahid Hasyim (PPLWH) Semarang. The background of this work, first, the students of Afghanistan to counter the unwillingness and the opt-out on non-formal education in PPLWH. One reason for the problem because the curriculum content presented too dense. Second, on the other hand there is uniqueness, students demonstrated Thailand. Namely, the existence of conditions of Thai students learning environment that is unstable and a variety of issues as well as negative fact, it strengthens their reaction to learning through pesantren education offered at the University of Wahid Hasyim. The second view of the type of student on Indonesian pesantren curriculum content is very important, one of them in Pondok Wahid Hasyim. This is because the University of Wahid Hasyim is the University of Nahdlatul 'Ulama in Indonesia which implemented a system of boarding schools. The other reason for the two types of these students have different cultural backgrounds (the Middle East and Southeast Asia) but still in one ideology, Islam.]]>
<![CDATA[Peran Agama Dalam Masyarakat Multikultural ]]>
<![CDATA[Siti Rohmaniah]]>
<![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[Multiculturalism is the recognition that different cultures can exist in the same environment and benefit each other. Multicultural societies have become a special character of the nation more specifically in Indonesian society, and have been discussed in various activities, seminars, discussion forums and in academic environment. Multicultural society is a society consisting of several kinds of cultural communities with all its advantages, with little difference in the conception of the world, a system of meaning, values, forms of social organization, history, customs and habits The role of religion will constructively make religious ties more stringent, often even exceeding the bondage of blood and nasab or ductility relationships. Then because of religion, a community or society will live in unified harmony and peace and unity. Conversely, destructively, religion also has destructive power, destroys unity and can even break the bond of unity. It makes a conflict with a religious background difficult to predict the end. The religion has the potential to generate an internal and external conflicts that ultimately can harm the community itself.]]>
<![CDATA[Religion And Religious Language A Religious Symbolism For Nonreligious Purposes ]]>
<![CDATA[Aminullah Elhady]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 3 No 01 (2018): Agama dan Politik ]]>
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<![CDATA[Religion is a very important thing in the people's lives. They need religion because of their weaknesses and limitations to face something outside themselves. Their limitations, especially in spiritual and metaphysical aspects, hence the people search for references which are considered hits, it is the religion. The spirit of religion in the collective life is to create the beneficiaries for the adherents. But, the religious symbolism is no less important than religion in life, so that religious symbols are greatly needed by the people. Moreover, religious symbolism is sometimes treated more than to the religion itself. Maybe public passion towards religious symbols more powerful than passion towards religion itself. Because it's not uncommon religious symbols are used for a variety of interests outside the religious interests, for example economic interests, political interests, and so on.]]>
<![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 ]]>
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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.]]>
