Islamic Education and Da’wah Liberalization: Investigating Kiai Achmad Dachlan’s Ideas

This article discusses two opposing views in regard to Islamic teaching; whether it should be seen as a static entity or as a dynamic one and each option has its own implication. Being seen as a static entity, Islamic teachings cannot be put on the table of criticism, because it is supposed to be perfect, correct, and its validity goes beyond time and space. In this position, Islamic teaching that is taught in Islamic education institutions is delivered in non dialogical way, assuming that it is doctrine, not knowledge. The author argues that such view would possibly make Islamic teachings become “normal science” that loose their relevances to contemporary human life. In fact, what is considered as Islamic teachings cannot be separated from human intervention since parts of them are formulated by classical Muslim scholars. For this reason, it is necessary to liberate Islamic teachings from narrow-minded perspective and interpretation, as suggested by the proponents of Liberal Islam. Islam should be interpreted in open-mind perspective so that it is possible to bear many different interpretations based on interpreters’ social and academic backgrounds. Achmad Dachlan is one of Muslim scholars who tried to take the essence of Islamic teachings. He argued that one of the main purposes and substantial point of Islamic teachings are the ethical kindness and human happiness. Dachlan’s concern with the marginalized and disfranchised people is based on his view on human ethics and it serves as the foundation of a movement to empower marginalized people

Manajer Pendidik Profetik dalam Konstruksi Kesalehan Makrifat

Similar to other graduates of the Faculty of Islamic Education and Teaching, those  graduated from the Islamic Education Management study program are also educators, prophetic super-leader based on cognizance intelligence (ma’rifat)- which is an empirical form of the sense of God presence when the God Spot – an analysis by Zohar and Marshall- works. Prophetic super-leaders are professional managers encouraging learning motivation and organizing education in more civilized way within national framework. Whereas, the Islamic Education Management learning process is based on the Islamic Education Management Technique and built upon Islamic Education Management Science, that is derived from the Islamic Education Management Philosophy. Meanwhile, this philosophical aspect is rooted on the philosophy of Tarbiya which in fact is an applied Islamic philosophy. Therefore, the Faculty of Islamic Education and Teaching urgently needs to arrange Tarbiya philosophy as vision accomplishment of being “Excellent and Outstanding in Integrating and Developing Islamic Education and Science for Civilization” since the Tarbiya philosophy and its derivation are foundation of the mission implementation of “Developing Education Based on Islamic, Sciencetific, Tehcnological, Art, and Indonesian context.” Without such an independent theory, the practice of Islamic Education will only be a kind of follower instead of leader or superleader. At least, there shuld be an obvious statement that the adopted theory is not against the concept of Ma’rifah in Islam

PEMBELAJARAN FILSAFAT BERBASIS KEARIFAN LOKAL

One of the reasons why philosophy has been isolated from the public and daily life is that philosophical knowledge supporters tend to be unsophisticated in involving their self to the various problem of daily life discussion, even in the local, national, or global world level. It is in this isolation, the discussion topic of this paper has its meaning as a “sociology of philosophy” which supposes that the practical life is connected with the philosophical theses or just the opposite. We will analyze two problems of this topic; first, the system and model of learning the area of philosophical studies, and second, how to represent Pancasila as a part of citizen’s life which has function in conducting the stride of daily and political life in this country

Filsafat Tarbiyah Berbasis Kecerdasan Makrifat

Philosophy is the source of science and technology. The practice of Islamic Education works without being guided by Tarbiyah (Islamic Education) Philosophy, but by secular thinking, It develops without orientation and it is hard to compete with others. It’s time the Islamic education practice to guiding by the Tarbiyah Philosophy, Tarbiyah Theories, and Tarbiyah Technology which is structurally and functionally built from Islamic philosophy. As of the basic idea of Islamic philosophy, the essentials of Tarbiyah Philosophy are Ma’rifat Quotient which means the activity for understand and realize the presence of God in whole life, activities of man; that also means the knowledge about God and intimate relationship with Him. The practical of Tarbiyah Philosophy based on Ma’rifat Quotient it both a creative solution for all kinds of education problems and an alternative educational model. Based on Ma’rifat Quotient, it can be used to develop boarding school in a more efficient way to accelerate qualities learning only 8 years for elementary to senior high school before joining the university

Dinamika Politik Santri Pasca Reformasi

Posisi politik santri dalam perkembangan politik nasional pasca Sidang Istimewa (SI) MPR 2001, belum banyak berubah, kecuali posisi NU dengan PKB-nya yang akan ditentukan bagaimana mereka menyikapi hasil SI-MPR tersebut. Megawati Soekarnoputri yang naik menjadi presiden ke-5 RI didampingi oleh Hamzah Haz sebagai wakil presiden yang oleh banyak pihak dipandang mewakili golongan santri modernis, walaupun ia sebagai warga NU. Kepemimpinan nasional saat ini dilihat banyak pihak sebagai representasi "koalisi" Islam-nasionalis. Jika tesis tentang "koalisi" baru tersebut mengkristal, mungkin akan banyak persoalan yang dihadapi oleh aktivis politik santri modernis, dan tentunya Muhammadiyah pada tataran perpolitikan di daerah

From Conflict to Assimilation: Strategies of Muslim Immigrants in Papua Special Autonomy Era

This paper aims to explain the forms of Muslim immigrant strategies in Papua in the era of special autonomy. After the implementation of special autonomy in Papua, migrants feel the increasing tension or competition in the economic and political fields. Data obtained through the method of observation, interviews, and literature studies. Observations focused on the economic practices of Muslim migrants in places such as the market in Jayapura, Papua. Interviews were conducted with a number of parties, both Muslim migrants and local Papuans, to obtain information on many things including their response to the presence of Muslim migrants. In addition, data was also obtained through the documentation of literature related to the topic of this paper. The data obtained were then analyzed through the steps of qualitative analysis, namely data reduction, data presentation, drawing conclusions/verification. This paper confirms that Muslim migrants made various efforts to deal with various obstacles in the era of Special Autonomy in Papua in three ways. First, Muslim migrants strengthen the economy, especially the informal sector. Secondly, the political sector is not the main objective of the existence of Muslim migrants. Third, Muslim migrants are not exclusive, especially in establishing communication with indigenous people

Member Self-Identification Toward Al-Ma'un Values as Organizational Identity: Case Study at PKU Muhammadiyah Yogyakarta Hospital

Research aims: This study examines the process of member self-identification toward Al-Ma'un values as an organizational identity at PKU Muhammadiyah Yogyakarta Hospital.Design/Methodology/Approach: This study applied a qualitative case study method to obtain data, information, and knowledge related to members' awareness of Al-Ma'un, which was the source of inspiration for the birth of this hospital in 1923. Informants consisted of employees, with the primary data collection through in-depth interviews. Research findings: The study findings revealed that the member identification toward Al-Ma'un values has internalized into a nested identity, which becomes the organizational identity of PKU Muhammadiyah Yogyakarta Hospital. Theoretically, this study found a solid and long-standing distinctive value of the three CED criteria (central, enduring, and distinctive) in the organizational identity concept, as introduced by Albert and Whetten (1995), with Al-Ma'un as a unique feature distinguishing PKU Muhammadiyah Hospital from other hospitals. The facts also showed that there was still a value alignment since several services from some PKU Muhammadiyah Hospital health workers still have not shown consistent Islamic behavior.Theoretical contribution/Originality: This research theoretically contributes to the development of organizational theory related to religiosity organizational identity as a relatively new object of study using a qualitative approach in the discipline of economics. Findings of religiosity organizational identity based on the values of Al-Ma'un have the nature of novelty and originality of this research.Practitioner/Policy implication: This research has practical implications in the form of a new approach to developing hospital management based on religious values (Al-Ma'un) in dealing with the dynamics of social-humanitarian and non-profit orientations with professional and profit orientations. In addition, this research can be used for hospital development, which is coherent between a non-profit with professional orientation and profit orientation, which is still built on the organizational identity values.Research limitation/Implication: This study implies that a more robust internalization is needed to make Al-Ma'un a unique identity, image, and branding of the organizational identity of PKU Muhammadiyah Yogyakarta Hospital. The limitation of this research is that the case study was only in one Muhammadiyah hospital, so it is not to be generalized to other hospitals with different organizational backgrounds. Since it emphasizes the self-identification process related to knowledge, commitment, and action aspects in forming an organizational identity based on Al-Ma'un values, this study did not elaborate in-depth on the dynamic aspects of continuity and discontinuity processes from the identification process of these three aspects, which require further research to obtain a broader understanding of the problem under study

Perubahaan perilaku politik dan polarisasi ummat Islam 1965 - 1987 : dalam perspektif sosiologis

xi, 216p.; 22 cm

Ideologisasi gerakan dakwah : Episod kehidupan M. Natsir dan Azhar Basyir

Yogyakartaxi; 245 p.; 24 cm