scholarly journals Muhammadiyah’s Manhaj Tarjih: An evolution of a modernist approach to Islamic jurisprudence in Indonesia

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Ahwan Fanani ◽  
Achmad I. Hamzani ◽  
Nur Khasanah ◽  
Aji Sofanudin

This study uses a literature study of examining the Tarjih Council of Muhammadiyah, the second largest Islamic organisation in Indonesia. Criticism is directed towards manhaj’s principle which states that any classical Islamic school of law should not be embraced and, thus, breaks up from the chain of Islamic intellectuality. The critics, however, fail to cover the very idea of Muhammadiyah as an embodiment of the Islamic renewal vision. The article aims to reveal the evolution of the manhaj. The evolution will be elaborated into stages to show the development of concepts and principles in each stage. The article is based on a literature study using constructive conceptual analysis. The analysis is divided into three steps, namely analytical assessment, performative aspects, and conceptual genealogy, stressing the reflective relationship between knowledge and social reality. The study shows that the Tarjih Council’s preference not to embrace any classical Islamic schools of law has developed since the establishment of the Tarjih Council. The developments of manhaj’s formulation occur in three stages from 1924 until 2000. The manhaj comes up with the synthesis of textuality, rationality, and spirituality as the basic vision of Muhammadiyah’s renewal idea which reflects the achievement of a modernist Islamic movement. The study, in comparison to previous research, provides a more comprehensive picture of the manhaj of Muhammadiyah as a representation of the Islamic renewal movement and shows how the manhaj comes to a synthesis that marks Muhammadiyah as a unique modernist-renewal movement.Contribution: The study enriches the perspectives on the manhaj as the backbone of Muhammadiyah ideology and shows that Islamic modernism in Indonesia has stepped further to uncover a synthesis suitable to Indonesian society.

2020 ◽  
Vol 6 (1) ◽  
pp. 59-76
Author(s):  
Aisyam Mardliyyah ◽  
Tulus Musthofa

Sekolah Islam Terpadu (SIT) or Integrated Islamic Schools are essentially schools that implement concepts. Islamic education is based on the Qur'an and Sunnah and is based on the National Education System Law. This article aims to describe and find out the curriculum components and curriculum organization in the Integrated Islamic School, especially in Arabic subjects at Luqmanul Hakim Aceh Integrated Islamic Middle School. The research method used was literature study (library research) with documentation and interview collection techniques and for its analysis using descriptive analysis. The results showed that the curriculum components in SIT are Objectives, Content, Process and Evaluation of Curricula that have TERPADU characteristics (Telaah/Study, Eksplorasi/Explore, Rumuskan/Formulate, Presentasikan/Present, Aplikasikan/Apply, Duniawi/Worldly, Ukhrowi/Divinity). Overall curriculum organization under the auspices of the JSIT institute of Arabic subjects at all levels and general subjects at elementary through junior high level can be classified in the curriculum organization of broad field curriculum, while general subjects at the level of senior high school belong to the curriculum organization of separated-subject. In its implication the SIT curriculum can be categorized into Integrated Curriculum. Keywords: Curriculum Development, Arabic Curriculum, Integrated Islamic School.


ALQALAM ◽  
2015 ◽  
Vol 32 (2) ◽  
pp. 309 ◽  
Author(s):  
Suyatno Suyatno

Integrated Islam schools emerged as a response to dissatisfaction Islamic movement activists against the national education system in Indonesia. National education system considered in the management of education perpetuates the dualism between religion and public education. Therefore, it takes a model of alternative educational institution capable of removing any educational practice dichotomous. During its development, paradox regarding the development of integrated Islamic school when they actually have to be part of the national education system. This study aims to answer the question of how the position of integrated Islamic schools in the National Education map? This study is a qualitative case study model. Data collection methods were participant observation, in-depth interviews, and documentation. Data was analyzed using inductive-qualitative analysis. The results showed that the integrated Islamic school is an integral part of the national education system. The indications are; the adoption of the curriculum of the ministry of education and culture, use of the name of the "sekolah ", adjustment of the examination system, and certification programs by teachers of integrated Islamic school. Their willingness ro be part of the national education system is one of the Islamic movement activists attempt to do lslamization of formal education institutions in Indonesia. Keywords: Integrated Islamic Schools, lslamization, National Education System.


2021 ◽  
Vol 9 (2) ◽  
pp. 1-6
Author(s):  
Mevy Eka Nurhalizah ◽  
Jamaluddin Syakirin

Australia is a multicultural country, but Islamophobia is still developing, so it needs a way to stop that view. This study aims to prove that Islamophobia in the West can be minimized. This paper is a literature study with a political communication approach regarding the optimization of social media as a barrier to Islamophobia in Australia. Data collection comes from literature such as articles, journals, reports, policy briefs, news books, and other sources concerning social media and Islamophobia in Australia. Data analysis techniques were carried out with three stages namely data reduction, data presentation and verification. The object of study in this study is the optimization of social media to counter Islamophobia in Australia by Onepath Networks. The study results state that social media is quite optimal in order to minimize the development of Islamophobia issues. Onepath Network as one of the Islamic organizations in Australia, uses social media to preach. Da'wah is done with videos and documentaries that are shown on Youtube and even cinemas on Islamic dialogue. Since the Onepath Network was formed, Islamophobia in Australia began to diminish and is proven by Muslims who began to participate in various fields, including government, many mosques began to be built and many Islamic schools were established.


Abjadia ◽  
2019 ◽  
Vol 4 (2) ◽  
pp. 97
Author(s):  
Waluyo Satrio Adji ◽  
Abdul Bashith ◽  
Ali Nasith ◽  
Saiful Amin

<p>Social problems in Indonesia in particular are caused by social phenomena transmitted to users of social media, especially Twitter. Big data system provided by Drone Emprit Academic is able to find social phenomena. The ability of critical literacy to read and write supported by statistical data is very important in the 4.0 era. The aim of the research is to find out which Drone Emprit Academic works, analyzes, and displays data on social phenomena whose results can be used to support critical Literacy. This research uses a qualitative approach, literature study method. The analysis includes three stages, namely organize, synthesize, identify. The results of this study that Drone Emprit Academic is a big data system that carries out social network analysis of specific conversations on Twitter in semi-realtime and detail. The form displayed is in the form of a percentage of trends, retweet relationships, mentioning trend graphs, most retweet statuses, conversation trends. The data generated can help read information about social phenomena so that it can support critical literacy which has been partially published in online and offline media.</p>


2020 ◽  
pp. 192-214
Author(s):  
A. A. Sharapkova

The article analyses media discourse characterized by appealing to the myth about King Arthur against the background of the political crisis in the UK (Brexit). The publications of the British press in 2016-2019, online polls and blogs served as a material. Applying both linguistic and conceptual analysis, we identify the stages the myth about King Arthur gets gradually actualized. Cognitive mechanisms that get profiled at each stage are considered. Three stages of myth actualization are distinguished: (1) from using the idiom about the search for the Holy Grail in politics to comparing Brexit with finding a magic artifact, (2) comparing crisis participants with other elements of the myth, (3) modeling the way out of the crisis through the description of the search for a new leader. Particular attention is paid to how the individual elements of the myth work in dynamics. For example, it is shown that the image of the Grail undergoes an axiological reassessment from positive to negative as attitudes toward political events and figures change. We conclude that in times of crisis, society turns to national mythology, reinterprets it within a new context.


AL-TA LIM ◽  
2020 ◽  
Vol 27 (3) ◽  
pp. 258-271
Author(s):  
M. Syahran Jailani ◽  
Makmur Haji Harun

This study is aimed at revealing how is the Empowerment Education of Madrasah at  Fisherman village Suku Laut Kuala Tungkal Jambi Province. Islamic schools are generally born from the initiation of society as a form of concern for the condition of the people, especially children in understanding the special religion of Islam as a matter of doubt. This research is conducted by using qualitative approach, where the stage is based on the opinion of Spradley . Data collection methods and data validity refer to Denzin and Lincoln and Guba. Result search,  Islamic schools gait has contributed greatly to this country not only in providing a religious understanding, but also in participating to educate the children of the nation through the educational process that has lasted tens or even hundreds of years. In its journey, the empowerment of Islamic schools experienced various dynamics, commitment of Islamic school leadership, public awareness and supporting efforts became the issue that made Islamic schools hard to develop as expected.


At-Turats ◽  
2019 ◽  
Vol 13 (1) ◽  
Author(s):  
Khoirul Anam

Indicator of Indonesian’s national development is the quality of education. Islamic school’s funding is an important instrument to improve access, quality, and competitiveness of educational institution. Islamic schools education funding source are joint responsibility of the government and the community. Community-sources funding is managed by the Islamic school committee and supervised by the internal supervisor. Moreover, the financial management was carried out with the following mechanism: submitting the proposal from the Islamic school to the committee, approving the proposal, disbursement process, and then reporting the agenda to the Islamic school committee. Therefore, the committee’s internal supervisor is controlled every 6 months. In addition, the following barriers come from the parents and student.


1970 ◽  
Vol 14 ◽  
pp. 47-62 ◽  
Author(s):  
Charleen Tan

An Islamic school that subscribes to an educative tradition is essentially one that sees compatibility between the inculcation of religious values and the acquisition of ‘modern’ knowledge and dispositions. This article argues that most Islamic schools in Indonesia reside in an educative tradition as evident in three main ways. First, most Islamic schools in Indonesia are keen to obtain knowledge from both religious subjects and modern ‘secular’ subjects. Secondly, an increasing number of Islamic schools have incorporated student-centred pedagogies so that their students do not simply learn by rote or memorisation. Thirdly, many Islamic schools provide a variety of student activities to develop the students’ life skills and leadership abilities so as to encourage their students to internalise and put into practice the principles and values they have learnt. Notwithstanding its promotion of an educative tradition, many Islamic schools in Indonesia face a perennial challenge in infusing Islamic principles and values into the teaching of modern ‘secular’ subjects.Keywords: Curricula, educative tradition, Indonesia, Islam, Islamic schools, pedagogy


Dialog ◽  
2017 ◽  
Vol 32 (2) ◽  
pp. 112-134
Author(s):  
BASUKI BASUKI

Islamic School has the basic essence that can not be separated from the characteristics of the pesantren institution that always stress the importance of moral Akhlaqul Karimah as a guideline life of everyday society. Therefore pesantren education system has always been and always aim to develop the personality Muhsin, not just Muslims. Muhsin personality mentioned is Sufism. This is where the intersection between Sufism and Islamic schools. The essence of Sufism is pengejawan charity, while the essence of boarding schools located in the personality development of Muhsin. In this third millinium century boarding schools are in the mainstream of life of the paradigmatic capitalism, and the condition of society that have become jungle hedonism. This brief article is the result of field research has revealed how the actualization of the values of Sufism in the modern pesantren Gontor the era of global education and cultural hedonism. PesantrKEYWORDS:en, Mukmin, Muslim, Muhsin, Sufism, Cultural Hedonism


MADRASAH ◽  
2016 ◽  
Vol 7 (2) ◽  
pp. 22
Author(s):  
M. Syahran Jailani

<span><em>This research is intended to look into the existence of Province Acreditation </em><span><em>for School and Islamic School in Jambi through the policies and programs </em><span><em>executed, include the result of acreditation for islamic school at Ministry </em><span><em>of Religious Affairs in Jambi. The data from Jambi Ministry of Religious </em><span><em>Affairs in 2012 showed that from 538 islamic schools which have been </em><span><em>acreditated, ie:(a) 244 Islamic Kindergarten, 169 (7,63%) kindergartens </em><span><em>were acreditated, 75 (28,37%) kindergartens were not acreditated, (b). </em><span><em>263 Islamic Elementary School, 171 (61%) schools were acreditated, 98 </em><span><em>(38,20%) schools were not acreditated, (c) 345 Islamic Junior High School, </em><span><em>158 (44,99 %) schools were acreditated, 187 (55,01%) schools were not </em><span><em>acreditated and (d) 184 Islamic Senior High School, 88 (47,01%) schools</em><br /><span><em>were acreditated and 96 (52,99%) schools were not acreditated. From 1036 </em><span><em>educational institutions, there have been 450 (43,44%) islamic schools </em><span><em>which were acreditated while there were 586 (56,56%) isclamic schools </em><span><em>which were not acreditated. The main problem which happenned was there </em><span><em>were many islamic schools got C in acreditation and even some schools were </em><span><em>not acreditated. It was caused by: (a) socialization, (b) limitted fund, (c) </em><span><em>geographical condition, (d) the low network among islamic schools and (e) </em><span><em>there were many policies which have not been accompanied by commitment </em><span><em>fully.</em><br /><span><strong>Keywords : </strong><span><em>Madrasah/School Acreditation Board, The Quality Of Madrasah Education.</em></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><br /><br class="Apple-interchange-newline" /></span></span>


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