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All Journal Teosofi: Jurnal Tasawuf dan Pemikiran Islam Teosofia: Indonesian Journal of Islamic Mysticism Jurnal SOLMA Al-Hayat: Journal of Islamic Education JMM (Jurnal Masyarakat Mandiri) Journal of Dedicators Community Jurnal Kreativitas PKM EduReligia : Jurnal Pendidikan Agama Islam Jurnal Abdi Insani Journal Evaluation in Education (JEE) Salimiya : Jurnal Studi Ilmu Keagamaan Islam Jurnal Pendidikan dan Pembelajaran Mafaza : Jurnal Pengabdian Masyarakat Journal of Research Applications in Community Services J-ABDIPAMAS (Jurnal Pengabdian Kepada Masyarakat) AL ULYA: JURNAL PENDIDIKAN ISLAM AL-UMRON: Jurnal Pengabdian kepada Masyarakat At-Tuhfah : Jurnal Studi Keislaman Atthiflah: Journal of Early Childhood Islamic Education Journal Education Innovation

Yogi Prana Izza

Universitas Nahdatul Ulama Sunan Giri

Author-ID : 3566630

Religion Agriculture, Biological Sciences & Forestry Arts Humanities Civil Engineering, Building, Construction & Architecture Computer Science & IT Economics, Econometrics & Finance Education Engineering Environmental Science Health Professions Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Medicine & Pharmacology Nursing Public Health Social Sciences Other

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Oksidentalisme ; Membuka Kedok Imperalisme Barat: (Studi Politik Imperalisme Belanda Abad 19 dan Awal Abad 20 di Jawa Melalui Kajian Sejarah) izza, yogi prana
At-Tuhfah : Jurnal Studi Keislaman Vol. 6 No. 2 (2017): At-Tuhfah : Jurnal Studi Keislaman
Publisher : Universitas Nahdlatul Ulama Sunan Giri

Occidentalism is the opposite of orientalism. If Orientalism serves as a theory of knowledge that is used to study the eastern world (Islam), then the reverse is occidentalism is used to study the Western world. One of the initiators of Occidentalism figure is Hasan Hanafi. Through his Occidentalism theory, this paper seeks to unmask imperialism Dutch politics in Java in the 19th century and the beginning of 20. The result is a political culture that is used Dutch ancient times, same the patterns with contemporary politics in the present era. Thus, it is time, the reality of contemporary addressed wisely. As the purpose of Occidentalism’s Hassan Hanafi is to awaken people to the project called "atturast wa at-tajdid" (Heritage Civilization and Renewal) and the reality of the present (al-waqi ') can be addressed wisely by doing the reconstruction of the heritage of ancient civilizations (at-turast al-Qodim), as well as the position of al-ana confirmation before Western culture (al-Akhar)

PEMIKIRAN FILSAFAT IBNU RUSYD: (Studi Filsafat Kosmosentris, Teosentris, dan Antroposentris) izza, yogi prana
At-Tuhfah : Jurnal Studi Keislaman Vol. 10 No. 2 (2021): At-Tuhhfah : Jurnal Studi Keislaman
Publisher : Universitas Nahdlatul Ulama Sunan Giri

Ibn Rushd's philosophical thought is referred to by some Islamic thinkers as the last product of Islamic intellectual property with original, creative and innovative philosophical patterns, because subsequently there were no significant developments but only theoretical explanations and deepening of studies. It is undeniable that the intellectual treasures left by Ibn Rushd are so large. Broadly speaking, it can be concluded that the philosophical school of Ibn Rushd is rational. It upholds reason and plays a major role in interpreting the realm of existence. It is as if Ibn Rushd's rational thought pattern represents the rational style of Western Islam (Morocco), which then clashes with the theological mindset and Eastern mysticism, represented by al-Ghozali. Experts say that the rationalism that became the style of Ibn Rusd's thought was inseparable from the influence of Aristotle's philosophy, where Ibn Rushd was considered successful in teaching Aristotle's philosophy, and was able to show the weaknesses of other Muslim theologians and philosophers. So according to Atef Iraqi, to fully understand Ibn Rusd's philosophy, one must also study Aristotle's philosophy. Ibn Rushd is considered by many scholars to be a true aristocrat. However, according to Mahmud Qosim, Ibn Rushd has a distinctive originality of philosophical thought, unlike Renan's accusation. To see how far the originality of Ibn Rushd's philosophical thought is, this paper will attempt to review Ibn Rushd's philosophical thoughts which are mapped into the problems of cosmocentrism, theocentrism and anthropocentrism

KARAKTERISTIK SISTEM PENDIDIKAN SUFISTIK: (Studi Tentang Tujuan Pendidikan, Pendidik, dan Peserta Didik dalam Tasawuf) Prana Izza, Yogi
At-Tuhfah : Jurnal Studi Keislaman Vol. 11 No. 2 (2022): At-Tuhfah : Jurnal Studi Keislaman
Publisher : Universitas Nahdlatul Ulama Sunan Giri

The three main components in the contemporary education system are educational goals, educators, and students. Although these three components have almost similar characteristics in the sufistic education system, there are substantive differences. The goals of sufistic education are tazkiyat al-nafs (purify the soul), tahdzib al-akhlak (diciplining morals), and al-ma'rifah (knowing of God). These goals are achieved through a learning process that is guided directly by a teacher who is called a murshid or sheikh. A teacher is an ideal figure with a competence of spiritual experience and clear transmit knowledge (sanad). The teacher also has a central role in the Sufistic education system. A teacher will guide a student (salik) with a pattern of interaction that seems undemocratic and leads to the cult of the individual teacher. However, it is done as a form of ethical interaction between a student and a teacher. The student has to carry out some strict ethical rules and heavy obligations from the teacher in order to shape the character of students and so that students reach their goals. Basically, a teacher knows the capacity of his students.

PENGARUH LATAR BELAKANG PENDIDIKAN DAN TINGKAT PEMAHAMAN MATA KULIAH ASWAJA (AHLI SUNNAH WAL JAMAAH) TERHADAP SIKAP TOLERAN PADA LIBERALISME DI KALANGAN MAHASISWA FAKULTAS TARBIYAH IAI SUNAN GIRI BOJONEGORO izza, yogi prana
At-Tuhfah : Jurnal Studi Keislaman Vol. 7 No. 1 (2018): At-Tuhfah : Jurnal Studi Keislaman
Publisher : Universitas Nahdlatul Ulama Sunan Giri

“Nahdlatul Ulama merupakan organisasi yang memiliki citra moderat. Salah satu indikasinya adalah nilai-nilai Islam yang dirumuskan dalam kerangka berfikir menurut ASWAJA (Ahli Sunnah Wal Jamaah) NU. Diantaranya adalah tawassuth (tengah-tengah), i’tida>l (berkeadilan), tasa>muh (toleran), tawa>zun (seimbang/harmoni) dan amar ma’ruf nahi munkar. Semua lembaga pendidikan yang berafiliasi kepada Nahdlatul Ulama, wajib mengajarkan materi ASWAJA kepada peserta didik, tidak terkecuali IAI Sunan Giri Bojonegoro dengan nama mata kuliah ASWAJA. Namun demikian, disinyalir bahwa tidak sedikit mahasiswa yang memiliki sikap berbeda (toleran/moderat dan intoleran/fanatik) terhadap aliran pemikiran liberal. Oleh karena itu, penelitian ini akan mengungkap lebih jauh tentang sikap toleran mahasiswa terhadap liberalisme. Penelitian ini mengambil sampel dari mahasiswa Fakultas Tarbiyah Prodi Pendidikan Agama Islam sebanyak 40 orang. Data diperoleh melalui dokumen, teknik tes dan kuisioner. Analisis data penelitian menggunakan desain varian/faktorial 2 jalur (two way analysis of variant). Hasil penelitian menunjukkan bahwa sikap toleransi terhadap Liberalisme dipengaruhi oleh latarbelakang pendidikan baik pesantren maupun non pesantren. Demikian juga, pemahaman mata kuliah ASWAJA ikut mempengaruhi sikap toleransi terhadap Liberalisme. Namun demikian, tidak terdapat hubungan interaktif antara latarbelakang pendidikan pesantren dan non pesantren dengan tingkat pemahaman mata kuliah ASWAJA. Artinya, meskipun latarbelakang pendidikan dan tingkat pemahaman ASWAJA memberikan kontribusi yang signifkan pada sikap toleran Liberalisme tetapi antara keduanya tidak terdapat interaksi, sehingga tidak akan memberikan kontribusi yang signifikan pada latarbelakang pendidikan (pesantren dan non pesantren) dan tingkat pemahaman ASWAJA.”

TEORI KONFLIK DIALEKTIKA RALF DAHRENDORF izza, yogi prana
At-Tuhfah : Jurnal Studi Keislaman Vol. 9 No. 1 (2020): At-Tuhfah: Jurnal Keislaman
Publisher : Universitas Nahdlatul Ulama Sunan Giri

This paper focuses on discussing how to structure society according to Dahrendorf, how he built his theory; from where the building theory came from, and what new thesis Daherendorf produced. Dahrendorf sees social reality as having two faces (conflict and consensus). Therefore, the theory of sociology is divided into two parts; conflict theory and consensus theory. Here it is seen that Daherndorf in theory tried to perfect Marx and Weber's opinions on social reality. The final aspect of Dahrendorf's conflict theory is the link between conflict and social change. Conflict, according to him, leads to change and development. In conflict situations, the groups involved take actions that make changes in the social structure.

Gagasan Adaptabel Al-Farabi dalam Politik Kenegaraan izza, yogi prana
At-Tuhfah : Jurnal Studi Keislaman Vol. 10 No. 1 (2021): At-Tuhfah: Jurnal Studi Keislaman
Publisher : Universitas Nahdlatul Ulama Sunan Giri

Al-Farabi was the great philosopher and known as the Second Master (al-Mu'allim at-Thani). The main characteristics of his philosophy is political. This is because almost all the objectives of al-Farabi's philosophy is political. So it could be inappropriate to understand the philosophy of al-Farabi regardless of the political angle. The idea of al-Farabi on the al-Madina al-Fadhilah is the representation of political philosophy that got special attention. Because all lines of philosophical themes contained in the concept of al-Madina al-Fadhilah, namely the theological angle, system or methodology and behavior. In addition, al-Farabi's last essay is "Ara 'Ahl al-Madina Fadhilah". So what is contained in a politically charged book is a description of recent opinion. And the ideas of his political philosophy is still very revelan to be transformed into a government system of Indonesia today.

EPISTEMOLOGI PENDIDIKAN ISLAM: (Mengurai Pendidikan Islam Sebagai Suatu Sistem Ilmu Pengetahuan) Izza, Yogi Prana
At-Tuhfah : Jurnal Studi Keislaman Vol. 8 No. 1 (2019): At-Tuhfah : Jurnal Studi Keislaman
Publisher : Universitas Nahdlatul Ulama Sunan Giri

“One of the problems of Islamic education today is the issue of dichotomy between “the relegious science” oriented to the hereafter happiness and “the non relegious science” oriented to worldly happiness. In fact, Islam does not distinguish between the two. This problem is directed from the formulation of an inaccurate Islamic education epistemology. Therefore, this paper seeks to unravel the epistemological foundation of Islamic education by discussing the essence of Islamic education, knowledge sources of Islamic education, the methodology of Islamic education and the alternative paradigm of integralism in religious sciences with non-religious sciences. The conclusion of this discussion explains that the essence of Islamic education is the process of adab cultivation, the process of transferring knowledge and the process of purification of the soul. These processes are actually related to the sources of knowledge in Islamic education, namely the five senses, ratios, intuition, and revelation (wahyu). The functions of these sources are complementary or integral. But in reality, the source of intuition, for example, has not yet gotten an adequate portion in Islamic education”.

Co-Authors Achmad Chumaidi Ahmad Mansur Ahmad Muthi'uddin Ali, Mohammad Anas Bin Aprillia Dwi Ardianti Aprillia Nur Tina Ayu Nur Chamidah Azmi, Ahmad Rifqi Dery Ariswanto Dimas Reza Fachrudin Eko Arief Cahyono Fauzi, Mohammed Suhaimi Mohamed Fauziyah, Ima Fetrika Anggraini Fikri, Ahmad Dianul Inayah, Nurin Kartini, Alif Yuanita Labiba Kusna, Siti M. Ivan Ariful Fathoni Manshur, Ahmad Midya Yuli Amreta Mochammad Zakaria Moh. Kholil Mughofar Nisaâ€™, Shofi Chofiatun Nur Mahmudah Nur Mahmudah Nurul Musyafaah Ridho, Arif Fatikhur Rohmat Saichu AL Haromaini Rosyada Puspita Rahmawati Saeful Anwar Saeful Anwar, Saeful Salsabila, Unik Hanifah Saputri, Romadhiyana Kisno Sofiyatun, Siti Srianturi, Yanuari Suttrisno Tengku Riza Zarzani N Ulva Badi' Rohmawati Umma Rohmawati Yunita Dwi Setyoningsih

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