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Pesantren dan Islam Puritan: Pelembagaan Tajdid Keagamaan di Lembaga Pendidikan Islam M. Arfan Mu’ammar
TSAQAFAH Vol 11, No 2 (2015): Islamic Education
Publisher : Universitas Darussalam Gontor

In the 18th century, the leaders of Muslim reformers focused their movement to break the internal rigidity in the form of tauh}îd purification against the dominance of schools and heretical eradication which commonly called the religious purification (tajdîd al-fikr al-Islâmî). Therefore, at the end of the 19th century popping figures reformer (mujadid) which called on Muslims to take modern civilization that support progress in the sense of rationalization and technical. At that time also, a wave of renewal of thought emerged in Indonesia as echoed by Ahmad Dahlan, Sheikh Ahmad Soorkati, KH. Zamzam, etc. Movement purification of Islam in Indonesia is implemented with the establishment of educational institutions such as pesantren and formal schools, as the form and attempt to inherit and maintain ideological purists like Pondok Modern Muhammadiyah Paciran, Lamongan; Pesantren al-Ishlah Sendangagung, Paciran Lamongan; Pesantren al-Islam Tenggulun, Lamongan Solokuro; Pesantren Maskumambang, Dukun Gresik; and Pesantren Persis in Pasuruan Bangil. These five pesantrens have been selected as the research because that had been considered to represent the ideological purists in Indonesia and some organizations and institutions that embrace the puritan ideology. This paper will discuss the topic of pesantren and Puritan Islamic from the standpoint of its history and dynamics, relation with tajdîd, and renewal of existing typologies in boarding schools, as well as how tajdîd be implemented in boarding institutions.

Internalisasi Konsep Ta’dîb Al-Attas dalam Pengembangan Karakter Peserta Didik M. Arfan Mu’ammar
TSAQAFAH Vol 9, No 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

The ‘character building’ topic starts as the top topics in discussion latterly. Various training holds sporadically for the executives, teachers, and employer’s company in outbound form or workshop. Those activities are good definitely, but it’s not enough to build a character. We have to combine our efforts systematically and integrated, so the character building as we want can be effective, learnable and known by the others. That’s all because the intellectualities and cognitive capability cannot guarantee for someone to be able to erase his mentality of corruption, collusion and nepotism, etc. In the other side, awkward’s morality can override the student’s intellectualities. Al-Attas as a Muslim scholar, offers a concept of Ta’dib that has been offered and nominated in the first time at the First Islamic Conference at Mecca in 1977. Al-Attas has a notion that everyone who learned is good man and the term ‘good’ here is a behavior that includes of someone’s spiritual life and material, who try to implants kindliness that he accepted it. The good man is a human being who has characters and polite. The internalization concept of Ta’dib inside of Character building is a requirement than we need, especially this times that we have to face some thoughtfulness phenomena’s degradation of moral. This Ta’dib concept leads someone to be able to put something in its place. So, we can create some condition which the structuralist’s fungsional called as well regulated society. If this society does not reflects the well regulate society, then this society still uncultured.

Internalisasi Konsep Ta’dîb Al-Attas dalam Pengembangan Karakter Peserta Didik M. Arfan Mu’ammar
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.57

The ‘character building’ topic starts as the top topics in discussion latterly. Various training holds sporadically for the executives, teachers, and employer’s company in outbound form or workshop. Those activities are good definitely, but it’s not enough to build a character. We have to combine our efforts systematically and integrated, so the character building as we want can be effective, learnable and known by the others. That’s all because the intellectualities and cognitive capability cannot guarantee for someone to be able to erase his mentality of corruption, collusion and nepotism, etc. In the other side, awkward’s morality can override the student’s intellectualities. Al-Attas as a Muslim scholar, offers a concept of Ta’dib that has been offered and nominated in the first time at the First Islamic Conference at Mecca in 1977. Al-Attas has a notion that everyone who learned is good man and the term ‘good’ here is a behavior that includes of someone’s spiritual life and material, who try to implants kindliness that he accepted it. The good man is a human being who has characters and polite. The internalization concept of Ta’dib inside of Character building is a requirement than we need, especially this times that we have to face some thoughtfulness phenomena’s degradation of moral. This Ta’dib concept leads someone to be able to put something in its place. So, we can create some condition which the structuralist’s fungsional called as well regulated society. If this society does not reflects the well regulate society, then this society still uncultured.

Pesantren dan Islam Puritan: Pelembagaan Tajdid Keagamaan di Lembaga Pendidikan Islam M. Arfan Mu’ammar
TSAQAFAH Vol. 11 No. 2 (2015): Islamic Education
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v11i2.269

In the 18th century, the leaders of Muslim reformers focused their movement to break the internal rigidity in the form of tauh}îd purification against the dominance of schools and heretical eradication which commonly called the religious purification (tajdîd al-fikr al-Islâmî). Therefore, at the end of the 19th century popping figures reformer (mujadid) which called on Muslims to take modern civilization that support progress in the sense of rationalization and technical. At that time also, a wave of renewal of thought emerged in Indonesia as echoed by Ahmad Dahlan, Sheikh Ahmad Soorkati, KH. Zamzam, etc. Movement purification of Islam in Indonesia is implemented with the establishment of educational institutions such as pesantren and formal schools, as the form and attempt to inherit and maintain ideological purists like Pondok Modern Muhammadiyah Paciran, Lamongan; Pesantren al-Ishlah Sendangagung, Paciran Lamongan; Pesantren al-Islam Tenggulun, Lamongan Solokuro; Pesantren Maskumambang, Dukun Gresik; and Pesantren Persis in Pasuruan Bangil. These five pesantrens have been selected as the research because that had been considered to represent the ideological purists in Indonesia and some organizations and institutions that embrace the puritan ideology. This paper will discuss the topic of pesantren and Puritan Islamic from the standpoint of its history and dynamics, relation with tajdîd, and renewal of existing typologies in boarding schools, as well as how tajdîd be implemented in boarding institutions.

Kajian Paradigma Keilmuan Terpadu dalam Studi Islam Kontemporer Muhamad Syadid; M. Arfan Mu’ammar
Islamika : Jurnal Ilmu-Ilmu Keislaman Vol. 25 No. 2 (2025): Islamika: Jurnal Ilmu-Ilmu Keislaman
Publisher : Lembaga Penelitian dan Pengabdian pada Masyarakat, Institut Agama Islam Negeri (IAIN) Kerinci, Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32939/islamika.v25i2.6633

Contemporary Islamic Studies faces a methodhological crisis rooted in the epistemological dichotomy between the religious sciences and the general sciences. This crisis has resulted in a troubled relationship, hindering the relevance of Islamic scholarship in responding to contemporary challenges. This article aims to explore methodological renewal through pluridisciplinary, multidisciplinary, and transdisciplinary approaches as a coherent epistemological solution. This study employs a library research method with a descriptive-analytical approach. The analysis focuses on the key works of M. Amin Abdullah, Mulyadhi Kartanegara, Seyyed Hossein Nasr, Ziauddin Sardar, Ian G. Barbour, Jasser Auda, and Faqihuddin Abdul Kodir. The findings indicate that effective renewal is not merely an addition of disciplines but a complete, four-layered epistemological reconstruction. First, the adoption of the "Three Keys" (Semipermeable, Intersubjective Testability, Creative Imagination) as a philosophical prerequisite for dialogue. Second, a structural paradigm shift from the hierarchical "Tree of Knowledge" model to the interconnective "Spider-Web of Knowledge". Third, a methodological evolution in fiqh through the Maqashid al-Syari’ah paradigm, shifting from "protection" (hifz) to "development" (tanmiyah). Fourth, methodological innovation in tafsir through contextual-progressive approaches such as semantics and qira’ah mubadalah. This renewal offers a vital integrative-interconnective framework for the relevance of Islamic Higher Education Institutions (IHEI) in the contemporary era.

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