Articles
<![CDATA[Transformative-Critical Education Paradigm: Investigating the Influence of Paulo Freire and Moeslim Abdurrahman in Ikatan Pelajar Muhammadiyah (1998-2008) ]]>
<![CDATA[Khoirudin, Azaki]]>
<![CDATA[ Iseedu: Journal of Islamic Educational Thoughts and Practices Vol.1, No.1, November 2017 ]]>
Publisher : <![CDATA[Muhammadiyah University Press ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (435.974 KB)
|
DOI: 10.23917/iseedu.v1i1.5422
<![CDATA[This study investigated the influence of Paulo Freireâs criticaleducation and Moeslim Abdurrahmanâs Transformative Islam in IkatanPelajar Muhammadiyah (IPM). The problem statement was formulated:to what extent Freire and Moeslim influence the educational thoughtand practice of education in IPM? By using discourse analysis, thisstudy revealed that the discourse and practice of critical-transformativeeducation has evolved in IPM since the reform era in 1998-2008.The Discourse of critical education and Transformative Islam areintertwined into âManifesto of Transformative Critical Movementâincorporated in the educational guideline of IPM members. Thistransformative-critical discourse has encouraged IPM becoming apopulist student organization. Afterward, the discourse and practice ofthis organizationâs movements is accentuated by the criticism towardsinjustice and the struggle towards social transformation]]>
<![CDATA[Al-âAsher School: the Philosophical Reflection of KH. Ahmad Dahlanâs Character Education ]]>
<![CDATA[Khoirudin, Azaki]]>;
<![CDATA[Anshori, Ari]]>
<![CDATA[ Iseedu: Journal of Islamic Educational Thoughts and Practices Vol.2, No.1, May 2018 (In Press) ]]>
Publisher : <![CDATA[Muhammadiyah University Press ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.23917/iseedu.v2i1.6211
<![CDATA[This article is a philosophical reflection of KH. Ahmad Dahlan educational practice. Based on the historical fact that KH. Ahmad Dahlan undertook the character education contained in Surah Al-Ashr to his students for 7-9 months. This educational practice is manifested in the form of âPengajian Wal-Ashriâ for young women and âWal-Ashri Cadre Schoolâ for male youth. This makes the spirit and ethos of al-Ashr embedded in young men and women, thus creating a "theology of pious charity" (amal shaleh). The theology encourages the spirit of praxis and activism of Muhammadiyah followers to perform humanitarian work in the fields of education, health, social, economics, community empowerment, philanthropy and others later known as " al-Maun theology" and "Al-âAshr theology ". Using the perspective of the philosophy of reconstructionist education of George Count and Bourdieus sociology approach to social practice, it can be concluded that Muhammadiyah education gave birth to a religious-transformative character inspired by Surah Al-Ashr.]]>
<![CDATA[INTERNATIONALIZATION OF TRANSFORMATIVE ISLAMIC EDUCATION: MOESLIM ABDURRAHMAN, TRANSFORMATIVE ISLAM AND MUHAMMADIYAH ]]>
<![CDATA[Khoirudin, Azaki]]>;
<![CDATA[Eka Saputra, Sawaluddin]]>
<![CDATA[ Iseedu: Journal of Islamic Educational Thoughts and Practices Vol 2, No 2 (2018): November ]]>
Publisher : <![CDATA[Muhammadiyah University Press ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (11192.589 KB)
|
DOI: 10.23917/iseedu.v2i2.10260
<![CDATA[This thesis examines the institutionalization of the transformative Islamic idea of Moeslim Abdurrahman in the field of Islamic education. by proposing the problem: How to construct Moeslim Abdurrahman?s transformative Islam and the thinking and to institutionalization of transformative Islam Moeslim Abdurrahman, Theis present study research is library research, hence all of this research activity is focused on studying books and literature that have relevance to the subject. Furthermore, This study uses a hermeneutic approach that is used to that is boldly and objectively interpreted frankly and objectively might be a symbol in the form of text in order to get a profound true understanding. The method of data analysis used is descriptive-analytic method, which that is to description regularly and meticulously analyze as carefully as possible, the data related to the idea of Moeslim Abdurrahman?s about transformative Islamic education by describing the points thoroughly, then analyzed and. Subsequently, then the author tries to give an interpretation of the idea thinking of the figure reviewed. The result of this research shows is the construction of transformative Islamic thought of Moeslim Abdurrahman departing from the transformative theology of reviving the message of God in religion ( in Islam) to predispose side by side the marginal, and at the same time, to the theology has revitalizeenlivened the spirit of transformative pedagogy (critical learning) with the influence of political mechanism by involving the community to interpret it critically., Furthermore, and the institutionalization of the idea of Islam transformative Islam (Knowledge) of Moeslim Abdurrahman (Person) in Islamic education (JIMM) is done through externalization, that later then experiencing objectification among the young Muhammadiyah youth children through after an the internalization process.]]>
<![CDATA[AL-‘ASHER SCHOOL: THE PHILOSOPHICAL OF K.H. AHMAD DAHLAN’S CHARACTER EDUCATION ]]>
<![CDATA[Khoirudin, Azaki]]>;
<![CDATA[Anshori, Ari]]>
<![CDATA[ Iseedu: Journal of Islamic Educational Thoughts and Practices Vol 2, No 1 (2018): MAY ]]>
Publisher : <![CDATA[Muhammadiyah University Press ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (420.736 KB)
|
DOI: 10.23917/iseedu.v2i1.10050
<![CDATA[This article is a philosophical reflection of KH. Ahmad Dahlan educational practice. Based on the historical fact that KH. Ahmad Dahlan undertook the character education contained in Surah Al-'Ashr to his students for 7-9 months. This educational practice is manifested in the form of ?Pengajian Wal-'Ashri? for young women and ?Wal-'Ashri Cadre School? for male youth. This makes the spirit and ethos of al-'Ashr embedded in young men and women, thus creating a "theology of pious charity" (amal shaleh). The theology encourages the spirit of praxis and activism of Muhammadiyah followers to perform humanitarian work in the fields of education, health, social, economics, community empowerment, philanthropy and others later known as " al-Ma'un theology" and "Al-?Ashr theology ". Using the perspective of the philosophy of reconstructionist education of George Count and Bourdieu's sociology approach to social practice, it can be concluded that Muhammadiyah education gave birth to a religious-transformative character inspired by Surah Al-'Ashr.]]>
<![CDATA[Rekonstruksi Metafisika Seyyed Hossein Nasr dan Pendidikan Spiritual ]]>
<![CDATA[Azaki Khoirudin]]>
<![CDATA[ Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Vol 10, No 2: December 2014 ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Muhammadiyah Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.18196/aiijis.2014.0038.202-216
<![CDATA[This article examines Seyyed Hossein Nasr’s thought on metaphysics and its relation to spiritual education. Nasr’s paradigm is based on the universality and absolute dimension of Islam. Nasr utilizes Islamic intellectual tradition such as kalam, philosophy and mysticism as a tool to explain Islamic teachings. As a disciple of Shuhrawardi’s philosophy of illumination, Nasr proposes a concept called scientia sacra as an authentic knowledge because it is derived from the Quran and human intellect. Scientia sacra appears in the form of “al-‘ilm al-hudluri”. As regard crises faced by modern human beings, the forgotten tradition derived from Islamic sufism should be included in the current Islamic education model as an answer to the thirst for spirituality among modern humankinds. Keywords: metaphysics, scientia sacra, spiritual education, Seyyed Hossein Nasr]]>
<![CDATA[Tipologi Filsafat Pendidikan Islam: Kajian Konsep Manusia dan Tujuan Pendidikan Berbasis Filsafat Islam Klasik ]]>
<![CDATA[M. ABDUL FATTAH SANTOSO]]>;
<![CDATA[AZAKI KHOIRUDIN]]>
<![CDATA[ Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Vol 14, No 1: June 2018 ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Muhammadiyah Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.18196/AIIJIS.2018.0081.75-100
<![CDATA[This study discusses typology of Islamic education philosophy derived from educational discourses in the classical Islamic philosophy. While existing construction of the philosophy of Islamic education is still heavily influenced by the Western philosophy, the current study investigates philosophical views of Islamic education from several philosophers in classical Islam. This research focuses on the question of human essence to discover the nature and purpose of Islamic education. The investigation of educational ideas is conducted on the branches of classical Islamic philosophy namely, Peripatetic philosophy (Ibn Sina), Herme- neutic-Pythagorean philosophy (Ikhwan al-Shafa), Illumination philosophy (Suhrawardi), Theosophy-Transcendent philosophy (Mulla Sadra). This study shows four typologies of Islamic studies philosophy, namely: Rationalism (Ibn Sina), Religious-Rationalism (Ikhwan al-Shafa), Enlightenment-Spiritualism (Suhrawardi), and Substantive-Spiritualism (Mulla Sadra)]]>
<![CDATA[Sains Islam Berbasis Nalar Ayat-ayat Semesta ]]>
<![CDATA[Azaki Khoirudin]]>
<![CDATA[ At-Ta'dib Vol 12, No 1 (2017): Islamic Character Education ]]>
Publisher : <![CDATA[Fakultas Tarbiyah, Universitas Darussalam Gontor ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21111/at-tadib.v12i1.883
<![CDATA[This study aims to examine the paradigm of Islamic Science based on the logic of the universal verses. Using the literature research method, qualitative research approach and philosophical analysis. Interaction between religion and science can be seen through several perspectives that include Islamization of science, Islamic scientification, Integration of interconnection (paradigm of Indonesian science). While science-based Al-Qur'an can be divided into three, namely Modern Science, Islamic Science and the logic of the universal verses. This study also found that Islamic Science can be built from the Qur'an as the basis of scientific epistemology. Revelation as a source that provides inspiration for the construction of science. This new Ijtihad is a project of civilization and progress of Islam, because it awakens to Muslims about the importance of kauniyah verses that have been forgotten. The logic of the universal verses proposes an "Islamic Science" approach which science is constructed based on the inspiration of God's revelation as a source of inspiration for the building of science. Islamic science not only combines or matches Science and Revelation, but with its interaction with philosophy. This is where it is hoped that science that comes from the revelation of the Qur'an will continue to grow, but not separated from religious values.]]>
<![CDATA[Transformative-Critical Education Paradigm: Investigating the Influence of Paulo Freire and Moeslim Abdurrahman in Ikatan Pelajar Muhammadiyah (1998-2008) ]]>
<![CDATA[Azaki Khoirudin]]>
<![CDATA[ Iseedu: Journal of Islamic Educational Thoughts and Practices Vol.1, No.1, November 2017 ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.23917/iseedu.v1i1.5422
<![CDATA[This study investigated the influence of Paulo Freire’s criticaleducation and Moeslim Abdurrahman’s Transformative Islam in IkatanPelajar Muhammadiyah (IPM). The problem statement was formulated:to what extent Freire and Moeslim influence the educational thoughtand practice of education in IPM? By using discourse analysis, thisstudy revealed that the discourse and practice of critical-transformativeeducation has evolved in IPM since the reform era in 1998-2008.The Discourse of critical education and Transformative Islam areintertwined into “Manifesto of Transformative Critical Movement”incorporated in the educational guideline of IPM members. Thistransformative-critical discourse has encouraged IPM becoming apopulist student organization. Afterward, the discourse and practice ofthis organization’s movements is accentuated by the criticism towardsinjustice and the struggle towards social transformation]]>
<![CDATA[INTERNATIONALIZATION OF TRANSFORMATIVE ISLAMIC EDUCATION: Moeslim Abdurrahman, Transformative Islam and Muhammadiyah ]]>
<![CDATA[Azaki Khoirudin]]>;
<![CDATA[Sawaluddin Eka Saputra]]>
<![CDATA[ Iseedu: Journal of Islamic Educational Thoughts and Practices Vol 2, No 2 (2018): November ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.23917/iseedu.v2i2.10260
<![CDATA[This thesis examines the institutionalization of the transformative Islamic idea of Moeslim Abdurrahman in the field of Islamic education. by proposing the problem: How to construct Moeslim Abdurrahman’s transformative Islam and the thinking and to institutionalization of transformative Islam Moeslim Abdurrahman, Theis present study research is library research, hence all of this research activity is focused on studying books and literature that have relevance to the subject. Furthermore, This study uses a hermeneutic approach that is used to that is boldly and objectively interpreted frankly and objectively might be a symbol in the form of text in order to get a profound true understanding. The method of data analysis used is descriptive-analytic method, which that is to description regularly and meticulously analyze as carefully as possible, the data related to the idea of Moeslim Abdurrahman’s about transformative Islamic education by describing the points thoroughly, then analyzed and. Subsequently, then the author tries to give an interpretation of the idea thinking of the figure reviewed. The result of this research shows is the construction of transformative Islamic thought of Moeslim Abdurrahman departing from the transformative theology of reviving the message of God in religion ( in Islam) to predispose side by side the marginal, and at the same time, to the theology has revitalizeenlivened the spirit of transformative pedagogy (critical learning) with the influence of political mechanism by involving the community to interpret it critically., Furthermore, and the institutionalization of the idea of Islam transformative Islam (Knowledge) of Moeslim Abdurrahman (Person) in Islamic education (JIMM) is done through externalization, that later then experiencing objectification among the young Muhammadiyah youth children through after an the internalization process.]]>
<![CDATA[Al-‘Asher School: The Philosophical of K.H. Ahmad Dahlan’s Character Education ]]>
<![CDATA[Azaki Khoirudin]]>;
<![CDATA[Ari Anshori]]>
<![CDATA[ Iseedu: Journal of Islamic Educational Thoughts and Practices Vol 2, No 1 (2018): MAY ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Surakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.23917/iseedu.v2i1.10050
<![CDATA[This article is a philosophical reflection of KH. Ahmad Dahlan educational practice. Based on the historical fact that KH. Ahmad Dahlan undertook the character education contained in Surah Al-'Ashr to his students for 7-9 months. This educational practice is manifested in the form of “Pengajian Wal-'Ashri” for young women and “Wal-'Ashri Cadre School” for male youth. This makes the spirit and ethos of al-'Ashr embedded in young men and women, thus creating a "theology of pious charity" (amal shaleh). The theology encourages the spirit of praxis and activism of Muhammadiyah followers to perform humanitarian work in the fields of education, health, social, economics, community empowerment, philanthropy and others later known as " al-Ma'un theology" and "Al-‘Ashr theology ". Using the perspective of the philosophy of reconstructionist education of George Count and Bourdieu's sociology approach to social practice, it can be concluded that Muhammadiyah education gave birth to a religious-transformative character inspired by Surah Al-'Ashr.]]>
