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
Articles
175 Documents
<![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[ISLAM IN REDEFINING A DIFFERENCE ]]>
<![CDATA[Agus Hermanto]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 4 No 02 (2019): Mainstreaming The Moderate Islam In The Globalization Era ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA["Islam in Redefining A Difference". Islam is a religion rahmatanlil'alamin, for that Islam can put the situation and conditions. Islam is the religion Hanīf, fairness and tolerance to their ikhtilaf (dissent). In terms of the causes and roots, there are two forms ikhtilaf (dispute), the deviation caused by the character and thought. Unjustified deviation is a deviation in aqidah matter of principle. Deviation is actually a little touch on the basic framework of worship. However, when the jurists began to enter the technical and operational principle that no deviation is irreversible appearance. Deviation can be justified is the deviation in trouble furu', and the issue is not the principle I'tiqad. Deviation different from the iftiraq, iftiraq according to the language comes from the word meaning mufarawah division and separation. Meanwhile, according to the terms of the scholars, iftiraq is out of the Sunnah and Jama'ah on one ushul (principal) of a judge actions ushul fundamental, both in aqidah or amaliyah.]]>
<![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 ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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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[KETAHANAN NASIONAL BERBASIS KOKOHNYA KELUARGA INDONESIA MEMASUKI MASYARAKAT EKONOMI ASEAN (MEA) ]]>
<![CDATA[Yudiyanto Yudiyanto]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 1 No 01 (2016): Pendidikan Islam dan MEA ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Without knowing us, the Indonesian nation security has potential to debilitate when take part in ASEAN Economic Society (MEA). ASEAN expand market will make charity in flow of goods, services, and labors followed by cultural influence. Not only has the positive impact, ASEAN expanded market also give negative impact because of hedonist and materialist culture influence. Family is the first institution creating individuals as the candidate of society and nation. The strong family is capable both in creating and educating the next generation who has balancing in spiritual, intellectual, and emotional which can help them in MEA competition arena. Those excellent generations have important role in community and national endurance in the middle of regional rivalries ASEAN nations in MEA. The aim of this paper is to explain the important role of family in creating national endurance when take part in MEA, through qualitative conceptual paper method and using literature review.]]>
<![CDATA[Hakekat Ilmu Pengetahuan dalam Persfektif Islam ]]>
<![CDATA[Abdul Mujib]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 4 No 01 (2019): Moderasi Pendidikan Islam ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Ilmu pengetahuan merupakan seluruh usaha sadar untuk menyelidiki, menemukan, dan meningkatkan pemahaman manusia dari berbagai segi kenyataan dalam alam manusia. Segi-segi ini dibatasi agar dihasilkan rumusan-rumusan yang pasti. Ilmu memberikan kepastian dengan membatasi lingkup pandangannya, dan kepastian ilmu-ilmu diperoleh dari keterbatasannya.Ilmu bukan sekadar pengetahuan tetapi merangkum sekumpulan pengetahuan berdasarkan teori-teori yang disepakati dan dapat secara sistematik diuji dengan seperangkat metode yang diakui dalam bidang ilmu tertentu. Dipandang dari sudut filsafat, ilmu terbentuk karena manusia berusaha berfikir lebih jauh mengenai pengetahuan yang dimilikinya. Ilmu pengetahuan adalah produk dari istemologepi. Ilmu pengetahuan adalah seluruh usaha sadar untuk menyelidiki, menemukan, dan meningkatkan pemahaman manusia dari berbagai segi kenyataan dalam alam manusia. Segi-segi ini dibatasi agar dihasilkan rumusan-rumusan yang pasti. Ilmu memberikan kepastian dengan membatasi lingkup pandangannya, dan kepastian ilmu-ilmu diperoleh dari keterbatasannya.]]>
<![CDATA[Filosofis Ketuhanan dalam Konsep Islam Menuju ketauhidan ]]>
<![CDATA[Wahyudin Wahyudin]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 2 No 01 (2017): Agama dan Kekerasan Sosial ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[God does not require the properties and values in addition to his perfection but creatures need, hunger and depend on the form of terrain, terrain divinity and divinity to ride their Existence. The terrain is not intended space. If a creature receives Emission or God creature would be destroyed and perish. Divinity into solid closed protects Existence of creatures and save them. Existence is no closed is to protect God's creation barrier Existence by divinity is stable, true and eternal entity. Various views that want to change the core of the program (monotheism) divinity in Islam, both of which come from outside of Islam even among Islamic all in stagnation. Ness program agreed core issues, which distinguishes the way, the practice of worship, interpretation leads to divinity, giving rise to a prolonged polemics.]]>
<![CDATA[CONFLICTS THE HARMONY OF MULTIETHNIC VILLAGE IN OVERCOMING ]]>
<![CDATA[Yuyun Yunita]]>;
<![CDATA[M Nasor]]>;
<![CDATA[MA. Achlami Hs]]>;
<![CDATA[Fitri Yanti]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 4 No 02 (2019): Mainstreaming The Moderate Islam In The Globalization Era ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[In everyday life, the basic identity of an ethnic group is often manipulated. Basic identity can possibly be deactivated, activated and also narrowed down because the basic identity is not something that is rigid like a stone but more like liquid, so it can flow and develop in order to make adjustment in life. But sometimes, the flow of basic identity can possibly crash strongly like a flood breaking the dams, and destroy everything that goes through. In certain circumstances, the basic identity which manifests its existence in the form of primodial bonds gives space to powerful emotional cohesion or excessive ethnocentrism, thus becoming a source of calamity.Based on the problems as above, multi-cultural government needs to offer an alternative based on diversity utilization in society. The importance of conducting this research is based on the objective conditions of preliminary research data, when this problem is ignored in this time, it can become a problem in the future, and conflicts can be avoided due to the application of multiethnic based areas.]]>
<![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[TEKNOLOGI INFORMASI DAN KOMUNIKASI: KEDUDUKAN DAN PERANANNYA DALAM PENDIDIKAN ]]>
<![CDATA[Umar Umar]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 1 No 02 (2016): Pendidikan Islam dan Dakwah ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Information and Communication Technology as a part of Science and Technology generally is the whole technology related to catching, collecting, storage processing, disseminating, and presenting of information. Information and Communication Technology Development has extraordinary impact in whole field of human life, include education field. The crucial problems strart from education policy which is reflected in changing curriculum, until the implementation in learning process. The others problem is the limited time allocation for presenting curriculum. Information and Communication Technology which has flexible role provide alternative solution in solving that problems.]]>
<![CDATA[MITOS DATU AYUH DALAM RELIGI ARUH; AJARAN LISAN TENTANG PERSAUDARAAN BANJAR MUSLIM DENGAN ORANG DAYAK LOKSAD ]]>
<![CDATA[Moh Soehadha]]>
<![CDATA[ Ri'ayah: Jurnal Sosial dan Keagamaan Vol 3 No 02 (2018): Agama dan Kepemimpinan ]]>
Publisher : <![CDATA[Pascasarjana IAIN Metro ]]>
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<![CDATA[Aruh religion is a system of ideas for Loksado people to work on the environment and give meaning to all activities in daily life. Religious knowledge is transformed from generation to generation through oral traditions which are considered sacred literature. A number of myths found in Aruh religious teachings underlie various religious actions such as in rice harvest rituals, rites of passage, healing rituals (babalian) and also social, economic and political actions in their daily lives. The development of a system of oral teachings among local people such as the Loksado people can be associated with the concept of symbolism in anthropology. Humans are symbolic creatures (animal symbolicum), that symbolic thinking and symbolic behavior are human characteristics . Various hopes, dreams, and thoughts that are sometimes difficult to accept by the human mind itself, manifested in various actions and symbolic works. Among the forms of symbolization carried out by humans are myths. As a symbolic expression, myths can almost be found in various cultural symptoms in all societies.]]>
