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Keadaban Digital dan Etika Tauhid: Telaah Kritis Filsafat Pendidikan Muhammadiyah dalam Era Literasi Artifisial Hakim, Sudarnoto Abdul; Sari, Zamah; Mulyono, Herdiana
Jurnal Kajian Ilmiah Vol. 25 No. 3 (2025): September 2025
Publisher : Lembaga Penelitian, Pengabdian Kepada Masyarakat dan Publikasi (LPPMP)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31599/75pzsx34

Abstract

The advancement of digital technology and the emergence of artificial intelligence demand that the education sector, including Muhammadiyah, integrate technological sophistication with Islamic ethical values. This paper examines the thoughts of KH Ahmad Dahlan within the framework of Muhammadiyah’s educational philosophy in responding to the challenges of digitalization and digital literacy. Using a qualitative literature study approach, the discussion focuses on the concept of tauhidic ethics an ethical foundation rooted in the oneness of God (tauhid) and its application in fostering digital civility. This concept is compared with the ideas of Syed M. Naquib Al-Attas on adab, Seyyed Hossein Nasr on spirituality and technology, Paulo Freire on critical literacy, and Mike Ribble on digital citizenship. The study shows that tauhidic ethics is relevant in shaping ethical digital behavior, in line with Al-Attas’ emphasis on the proper placement of knowledge, and Nasr’s view on the importance of spiritual dimensions in the use of modern technology. Freire contributes a critical awareness perspective that aligns with the Islamic principle of tabayyun (verification), while Ribble offers practical guidelines that can be integrated with Muhammadiyah values such as the Akhlaq Sosmediyah movement. Therefore, Muhammadiyah 
Al-Islām wa al-qānūn wa al-dawlah: Dirāsah fī fikri Ki Bagus Hadikusumo wa dawrihi Hakim, Sudarnoto Abdul
Studia Islamika Vol. 21 No. 1 (2014): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v21i1.881

Abstract

This article discusses the intellectual and political biography of Ki Bagus Hadikusumo, a prominent Muslim leader in Indonesia. He was born in Yogyakarta where he grew up  in a Muslim priyayi family of Kauman in the city. This study explains that the Sufi tradition of Pesantren Wonokromo in Yogyakarta deeply influenced his religious thoughts. Later, he was noted as one of the first students of K.H. Ahmad Dahlan, the founder of Muhammadiyah. It is clear that he was under a strong intellectual, ideological and religious influence of Dahlan. He published works on Islamic theology, Fiqh, Sufism, and also on Islam and state. During the Japanese occupation, he  became the Chairman of Muhammadiyah organization . Ki Bagus was also known as a prominent leader of political parties, i.e. PII, MIAI, Masyumi and then a prominent member of BPUPKI, an important element of Indonesian independence in 1945. Representing a nationalist-Islamist wing, he greatly contributed to the politics of early modern Indonesia by (1) preparing  the Indonesian constitution, and (2) providing solid arguments for Muslims to accept Pancasila as the nation’s state ideology.DOI: 10.15408/sdi.v21i1.881
Religion and Modernization in Southeast Asia (Book Review) Hakim, Sudarnoto Abdul
Buletin Al-Turas Vol. 2 No. 2 (1996): BULETIN AL-TURAS
Publisher : Fakultas Adab and Humaniora, Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/bat.v2i4.6873

Abstract

the book which was written by Fred. R. Vonder Mehden, an Albert Thomas Professor of Political Science, at Rice University, Houston, is actually a result of efforts to understand the nature of th interrelationship of religion and modernization in Southeast Asia in the light of the theoritical assumptions presented by postwar social  scientists. It is no doubt that where as religions like Islam and Buddhism in countries such as Malaysia, Indonesia, and Thailand have acted both as inhibutors and agents of change, the social science literature spoke primarily to the negative role of rligion from the more possitive perspective. Mehden demonstrates the weakness of the theories developed by Social scientists in Western Europe and the U.S. without adequate field research and embodying major biases and misconceptionabout indigenous cultures and religions.