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All Journal KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture) Ulumuna
Aksin Wijaya
STAIN Ponorogo
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences

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PESANTREN TANWIRUL HIJA SUMENEP DALAM MENGHADAPI TANTANGAN GLOBAL Aksin Wijaya
Karsa: Journal of Social and Islamic Culture Vol. 23 No. 2 (2015): ISLAM, BUDAYA, DAN PESANTREN
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v23i2.725

Abstract

In the world of science, the institutions of education have become the foundation of educators to teach science for the next generation. Pesantren (Islamic boarding school) is the oldest traditional educational institutions, which still exists in Indonesia until now. It is in this institution in which islamic scholars transform Islamic knowledge to society. Globalization has influenced the world of edu-cation, wherever it comes from, including pesantren.This paper discusses the role of boarding schools in educating students so that they not only able to face the challenges of globalization, but also guard their identity as islamic students (santri), in three main discussion: first, how the existence, essence and role of the boarding school in facing the changing times are; second, how the boarding schools face the future; and third, as an example, how pesantren of Tanwirul Hija in Sumenep, Madura changes to face the challenges of globalization. This study concludes that in order to deal with global challenges, pesantren has been continually maintaining the essence of the islamic boarding school, while at the same time appreciating the new educational methods that lead to the inclu-siveness and gender awareness. By standing on two feet, the boarding schools, including Tanwirul Hija, not only exists but also will be able to create new cadres who are ready to compete with other competitors from any different institutions, both in the islamic knowledge and general sciences. In short, reforms in all areas of pesantren, which is the focus of this paper, are absolutely done.Copyright (c) 2015 by KARSA. All right reservedDOI: 10.19105/karsa.v23i2.725
Hermeneutika Al-Qur’an: Memburu Pesan Manusiawi dalam Al-Qur’an Aksin Wijaya
Ulumuna Vol 15 No 2 (2011): Desember
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v15i2.196

Abstract

The Holy Qur’an, theoretically, is God’s holy book which is for human being. But, Qur’anic exegesis domination, which extends for centuries, gets the exegesis to be covered by theological concepts. The Holy Qur’an forgets about its dimension of humanity, and just focuses on its theological dimension. Exegesis discourse revolves around moslem communities so far tells much more about God than about human being; it cares much more of God the Almighty than of human being, the weak. It, therefore, needs theoretical interpretation that is able to explore humanity dimension of Qur’an without forgetting about its God dimension, in order that holy Qur’an as a main source of Islam could care of human being. It is a holy book from Allah to Human being.
Menimbang Kembali Paradigma Filsafat Islam dalam Bangunan Keilmuan Islam Kontemporer Aksin Wijaya
Ulumuna Vol 14 No 1 (2010): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v14i1.230

Abstract

Islamic philosophy often engaged only in "abstract territory", because it only makes the problems of God as its main object of discussion, while the problems of humanity and modernity that are concretely experienced by human being are neglected. This article aims to discuss and answer some analytical question by using Kuhn’s paradigm of science. The questions are: Is the classical Islamic philosophy of science that is very idealistic and theocentric still relevant to answer the practical problems facing by humanity now? How should we respond to the classical Islamic philosophy? How is "model" of Islamic philosophy that are relevant to the context of Indonesia today? It is found that there are two points that need to be done in order to make classical Islamic philosophy applicable and practical to address contemporary humanity issues: the first is to reconstruct and redefine its structure, and the second to restructure its philosophical building.
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