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This is How We are at Home: Typology and Shifting Parenting Authority in Early Childhood Sapendi, Sapendi; Suratman, Bayu
Al-Athfal: Jurnal Pendidikan Anak Vol. 10 No. 2 (2024)
Publisher : Islamic Early Childhood Education Study Program, Faculty of Tarbiyah and Education, UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/al-athfal.2024.102-04

Abstract

Purpose – Parenting Islamism not only makes religion a teaching material in children’s education, but more than that, religion is used as an ideology that displays Islamic symbols in parenting actions in the public sphere. The emergence of Islamism parenting practices is a response to traditional parenting practices and modern parenting practices.  This study aims to explore the practice of parenting in millennial families based on the ideology of Islamism in Pontianak City. Design/methods/approach – This research method uses the Mixed Methods Research approach, which is a combination of qualitative and quantitative methods. The qualitative method in this study provides an understanding of the shifting in parenting authority carried out by millennial parents with the ideology of Islamism. Meanwhile, the quantitative is carried out to measure the variables of parenting typology objectively. Data analysis in this study was carried out; first, the data was reduced; second, data categorization; third, data preparation; fourth, data verification; fifth, the configuration of the relationship between the inference of the problem formulation; sixth, the data is analyzed with theory. Findings – The findings of this study show that millennial parents of Islamism groups use mixed parenting, which is a combination of several parenting models according to the condition of the child, be it authoritarian, authoritative, and permissive. The findings of this study also show that there is a shift in parenting authority in Islamism millennial families, which is influenced by new media so that parents idolize popular ustadz from Islamism groups. Research implications/limitations – The shift in authority in parenting has implications for parental figures or references in parenting due to the presence of new authorities on social media, namely public figures or micro-celebrities. This research is not final, and there are still many limitations in relevant cases, informants, and theories, so further research is needed to accommodate other new findings in parenting studies in millennial families of Islamism groups with a larger number of informants in Indonesia. Practical implications – This study shows that parenting practices carried out by parents are inseparable from religious ideology, which has an impact on parenting in early childhood. This study emphasizes that parenting practices in Muslim parents are not uniform, even in religiously homogeneous families. Originality/value – This study provides a new perspective in parenting studies because it examines from the perspective of parents’ religious ideology. Paper type Research paper
Santri’s Spiritual Resilience at Pesantren Mahasiswa of the Institut Daarul Qur’an Jakarta: Capturing Living Sufism amid Modern Society Fitriyani, Feny Nida; Kurniawan, Syamsul; Suratman, Bayu; Taufik, Egi Tanadi; Djusmalinar, Djusmalinar
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 13 No. 2 (2024)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v13i2.23559

Abstract

This study aims to explore living Sufism practices in Pesantren Mahasiswa Institut Daarul Qur’an Jakarta that can develop santri spiritual resilience in facing modern challenges and problems. Using a phenomenological approach, this qualitative study describes the natural situation concerning spiritual resilience in Pesantren Mahasiswa Institut Daarul Qur’an and tries to capture its living Sufism teaching and practices. The results show that the Daqu Method is the basic principle of learning in all Daarul Qur’an institutions. There are seven pilar of the Daqu Method; they are: 1) congregational prayer, maintaining the heart and attitude, 2) tahajjud, d}u>h}a>, qabliyyah and ba’diyyah, 3) memorizing and reflecting al-Qur’an, 4) s}adaqah and recommended fasting, 5) learning and teaching, 6) pray, pray for, and ask for prayed 7) sincere, gratitude, patient, and willingness. Living Sufism practiced by Santri involves internalizing the Daqu Method and applying it to manifest their love for Allah SWT. This study contributes to helping them in fostering well-being and peace in modern society. Contribution: This research contributes to developing spiritual resilience among santri in the context of modern society that helps them foster well-being and peace by living Sufism teachings and practices based on the Daqu Method integrated into the daily lives of santri.
Transmission of Local Islamic Texts in Islamic Education: Materials, Actors, and the Historical Trajectory of Islamic Knowledge in Borneo Mahrus, Erwin; Prasojo, Zaenuddin Hudi; Sukino, Sukino; Purwanti, Nopi; Suratman, Bayu
Nazhruna: Jurnal Pendidikan Islam Vol. 8 No. 2 (2025): Transformative Islamic Education in Pesantren and Madrasah
Publisher : Universitas Pesantren Kh abdul Chalim Mojokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31538/nzh.v8i2.200

Abstract

This study investigates the transmission of local Islamic texts used in West Kalimantan (Borneo, Indonesia) for Islamic religious education during the 20th century. It addresses a research gap concerning how Islamic knowledge was disseminated through printed works by local scholars. The research adopts a qualitative historical approach, employing content analysis through comprehensive reading, categorization, interpretation, and synthesis of primary sources. The findings reveal that Islamic educational materials in Borneo encompassed texts on theology (‘aqīdah, usūl al-dīn), jurisprudence (fiqh), history, and Qur’anic studies (‘ulūm al-Qur’ān), distributed via both commercial transactions and gifts by peers, religious officials, and sales agents. The study concludes that these transmission networks extended to neighboring Islamic sultanates and even reached Brunei Darussalam. Furthermore, these networks significantly influenced the development of educational institutions that integrated Islamic religious sciences with Western knowledge. The epistemology of Islamic education in Kalimantan was not merely a preserved tradition but a modern system open to knowledge, enabling the transmission of Islamic knowledge beyond formal institutions into broader society. This research makes an essential contribution to the development of Islamic education and the mapping of Islamic scholarship networks in the archipelago.