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PERAN PENDIDIKAN DASAR ISLAM DI SURAKARTA DALAM MEMBANGUN PERADABAN UMAT: PERSPEKTIF MASYARAKAT MADANI Santoso, M. Abdul Fattah
Profetika Vol. 15, No. 1, Juni 2014
Publisher : Muhammadiyah University Press

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In the last decade, grew many Islamic integrated elementary schools inSurakarta, supported by civil society organizations. Through an ethnographic research,it is found that transformations have been applied in five sample schools in their system,institution and values. The transformation in their system and institution begins withvision and mission being oriented toward producing excellence of alumni and benefit ofIslamic preaching those influence integrated curriculum development, interesting modelof learning, comprehensive evaluation, and professional management. Moreover, thetransformation in their values appears in promoting Islamic identity through theiricons: âinternalization of Islamâ, âspiritualization of educationâ, âIslamization ofscienceâ, âshariah curriculumâ, and âsalafi methodâ.Key words: transformation; vision and mission; integrated curriculum; Islamic identity icon.Dalam dekade terakhir, tumbuh banyak sekolah dasar Islam terpadu diSurakarta, yang didukung oleh organisasi masyarakat sipil. Melalui penelitian etnografi,ditemukan bahwa telah terjadi transformasi institusi dan nilai-nilai dalam lima sekolahyang dijadikan sampel. Transformasi dalam sistem dan institusi dimulai dengan visidan misi yang berorientasi untuk menghasilkan alumni unggul dan sekaligusmengembangkan dakwah Islam yang terintegrasi pengembangan kurikulum, modelpembelajaran yang menarik, evaluasi yang komprehensif, dan manajemen profesional.Selain itu, transformasi nilai mereka muncul dalam mempromosikan identitas Islammelalui ikon mereka: âinternalisasi Islamâ, âspiritualisasi pendidikanâ, âIslamisasiilmuâ, âkurikulum syariahâ, dan âmetode salafiâ.Kata kunci: transformasi; visi dan misi; kurikulum terpadu; identitas Islam

PEMIKIRAN HAJI ABDUL MALIK KARIM AMRULLAH (HAMKA) TENTANG PARTISIPASI POLITIK PEREMPUAN DI INDONESIA TAHUN (1949 â 1963) Mantovani, Sarah Larasati; Santoso, M. Abdul Fattah
Profetika Vol. 16, No. 1, Juni 2015
Publisher : Muhammadiyah University Press

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Since Mary Wollstonecraft demanded equal rights for women in all fields and denounced all forms of discrimination in her book A Vindication of the Rights of Women in 1792, feminist movements began to emerge and demand the same thing, including the right to participate in politics. Indonesia, which was still called the archipelago, then had given right to women to participate in politics. The motivation of political participation of women in Indonesia was different from that of the Westerners. The motivation of the former was based on a religious spirit, not the spirit of feminism as stated by Hamka in his book Tjemburu (Ghirah). Based on this, this research focuses on Hamkaâs thought on Indonesian women political participation. The purpose of this study is to explore and analyze Hamkas thoughts, and construct them, and then associate them with the current Indonesian women political participation. This research is qualitative, based on library research, and done by reviewing, tracking, and analyzing data from the books and newspaper archives. This study uses historical and philosophical. The research data are derived from primary and secondary data sources. The primary data ones are divided into two: first, the primary data sources from Hamkas books that tell about women and womens political participation in general, and, second, the primary data sources from Hamkas books that specifically discuss about Indonesian womens political participation. Analysis of data uses deductive and reflective methods. Based on the results of this research, we can conclude that Hamka had underlined his political thought construction by making the divine revelation as the supreme law. Hamka strengthened the construction of his thought on womens political participation with the element of unity of Itiqad. This Itiqad unity was not only in women but also in men, so that they could work together to build a religious Muslim community. Hamka himself basically allowed women (especially a muslim woman) to participate in politics as long as they had religious understanding, knowledge, and high Islamic morale, did not forget their main tasks as wives and mothers, were critical, and dare. Then it could be found as well, the two types of Indonesian womens political participation Hamkas thought, they were based on motivation and activities.

Mohamad Djazman and Muhammadiyah Cadre Education: Case Study of Pondok Hajjah Nuriyah Shabran Universitas Muhammadiyah Surakarta Muslam, Muhammad; Santoso, M. Abdul Fattah
Iseedu: Journal of Islamic Educational Thoughts and Practices Vol.2, No.1, May 2018 (In Press)
Publisher : Muhammadiyah University Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/iseedu.v2i1.6214

The institutionalization of Mohamad Djazmanâs idea to provide intensive education for Muhammadiyah cadres has been realized in the establishment of Pondok Hajjah Nuriyah Shabran or commonly known as Pondok Shabran. The idea is discussed in the present qualitative research with descriptive analysis method. The establishment of Pondok Shabran has contributed to the creation of cadres who have resolute ideology, high militancy, moral characters, the capacity to perform Islamic propagation and the contribution in community life, simultaneously and integratively. Nevertheless, the current phenomenon indicates the re-emergence of caderization problems as the consequence of the sub-optimal implementation of Mohammad Djazmanâs notion. Therefore, the corroboration of the initial idea is required since it is very appropriate and can be a solution for the current and future problems.

PEMIKIRAN HAJI ABDUL MALIK KARIM AMRULLAH (HAMKA) TENTANG PARTISIPASI POLITIK PEREMPUAN DI INDONESIA TAHUN (1949 – 1963) Mantovani, Sarah Larasati; Santoso, M. Abdul Fattah
Profetika Jurnal Studi Islam Vol. 16, No. 1, Juni 2015
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/profetika.v16i1.1835

Since Mary Wollstonecraft demanded equal rights for women in all fields and denounced all forms of discrimination in her book A Vindication of the Rights of Women in 1792, feminist movements began to emerge and demand the same thing, including the right to participate in politics. Indonesia, which was still called the archipelago, then had given right to women to participate in politics. The motivation of political participation of women in Indonesia was different from that of the Westerners. The motivation of the former was based on a religious spirit, not the spirit of feminism as stated by Hamka in his book Tjemburu (Ghirah). Based on this, this research focuses on Hamka’s thought on Indonesian women political participation. The purpose of this study is to explore and analyze Hamka's thoughts, and construct them, and then associate them with the current Indonesian women political participation. This research is qualitative, based on library research, and done by reviewing, tracking, and analyzing data from the books and newspaper archives. This study uses historical and philosophical. The research data are derived from primary and secondary data sources. The primary data ones are divided into two: first, the primary data sources from Hamka's books that tell about women and women's political participation in general, and, second, the primary data sources from Hamka's books that specifically discuss about Indonesian women's political participation. Analysis of data uses deductive and reflective methods. Based on the results of this research, we can conclude that Hamka had underlined his political thought construction by making the divine revelation as the supreme law. Hamka strengthened the construction of his thought on women's political participation with the element of unity of I'tiqad. This I'tiqad unity was not only in women but also in men, so that they could work together to build a religious Muslim community. Hamka himself basically allowed women (especially a muslim woman) to participate in politics as long as they had religious understanding, knowledge, and high Islamic morale, did not forget their main tasks as wives and mothers, were critical, and dare. Then it could be found as well, the two types of Indonesian women's political participation Hamka's thought, they were based on motivation and activities.

PERAN PENDIDIKAN DASAR ISLAM DI SURAKARTA DALAM MEMBANGUN PERADABAN UMAT: PERSPEKTIF MASYARAKAT MADANI Santoso, M. Abdul Fattah
Profetika Jurnal Studi Islam Vol. 15, No. 1, Juni 2014
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/profetika.v15i1.1967

In the last decade, grew many Islamic integrated elementary schools inSurakarta, supported by civil society organizations. Through an ethnographic research,it is found that transformations have been applied in five sample schools in their system,institution and values. The transformation in their system and institution begins withvision and mission being oriented toward producing excellence of alumni and benefit ofIslamic preaching those influence integrated curriculum development, interesting modelof learning, comprehensive evaluation, and professional management. Moreover, thetransformation in their values appears in promoting Islamic identity through theiricons: ?internalization of Islam?, ?spiritualization of education?, ?Islamization ofscience?, ?shariah curriculum?, and ?salafi method?.Key words: transformation; vision and mission; integrated curriculum; Islamic identity icon.Dalam dekade terakhir, tumbuh banyak sekolah dasar Islam terpadu diSurakarta, yang didukung oleh organisasi masyarakat sipil. Melalui penelitian etnografi,ditemukan bahwa telah terjadi transformasi institusi dan nilai-nilai dalam lima sekolahyang dijadikan sampel. Transformasi dalam sistem dan institusi dimulai dengan visidan misi yang berorientasi untuk menghasilkan alumni unggul dan sekaligusmengembangkan dakwah Islam yang terintegrasi pengembangan kurikulum, modelpembelajaran yang menarik, evaluasi yang komprehensif, dan manajemen profesional.Selain itu, transformasi nilai mereka muncul dalam mempromosikan identitas Islammelalui ikon mereka: ?internalisasi Islam?, ?spiritualisasi pendidikan?, ?Islamisasiilmu?, ?kurikulum syariah?, dan ?metode salafi?.Kata kunci: transformasi; visi dan misi; kurikulum terpadu; identitas Islam

KONTRIBUSI ETIKA ISLAM PADA PENDIDIKAN POLITIK: SOLUSI BAGI PROBLEMA CIVIL SOCIETY INDONESIA ERA REFORMASI Santoso, M. Abdul Fattah
PKn Progresif Vol 10, No 1 (2015)
Publisher : PKn Progresif

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Paying attention to the gap between the fenomenal discource dan movement of civil society in the Indonesian politics in 1990s and its anomali movement in the reformation era, has been be studied the problems of Indonesian civil society in such era using documents and decriptive and critical analysis in order to be sought its ways out using reflective analysis. Instead of being strong, Indonesian civil society in the reformation era really weakened. The civil society those formerly had autonomy were coopted by the state when their leader got power. The leaders themselves looked inconsistent in democratic culture. Moreover, civil society grew as a mean of struggle for power, and when the power was in hand they coopted the state. Besides, the public civility collapsed and the new primordialism, such as etnic nationalism, communalism, and religious sectarianism, appeared. As a solution to civil society?s weakness, is absolutely needed their empowerment through political education prioritizing Islamic ethics based on civic values: civility, autonomy, self-help, self-sufficiency, and social contract. Civility is an ethical solution for solving problems of anomalous growth of civil society as a mean of struggle for power, collapse of public civility, and leader?s inconsistency in public civility. Autonomy, self-help, and self-sufficiency are ethical solutions for solving the problem of civil society being coopted by the state when their leader gets power. Moreover, social contract is an ethical solution for solving the problem of civil society coopting the state.

MOHAMAD DJAZMAN AND MUHAMMADIYAH CADRE EDUCATION: CASE STUDY OF PONDOK HAJJAH NURIYAH SHABRAN UNIVERSITAS MUHAMMADIYAH SURAKARTA Muslam, Muhammad; Santoso, M. Abdul Fattah
Iseedu: Journal of Islamic Educational Thoughts and Practices Vol 2, No 1 (2018): MAY
Publisher : Muhammadiyah University Press

The institutionalization of Mohamad Djazman?s idea to provide intensive education for Muhammadiyah cadres has been realized in the establishment of Pondok Hajjah Nuriyah Shabran or commonly known as Pondok Shabran. The idea is discussed in the present qualitative research with descriptive analysis method. The establishment of Pondok Shabran has contributed to the creation of cadres who have resolute ideology, high militancy, moral characters, the capacity to perform Islamic propagation and the contribution in community life, simultaneously and integratively. Nevertheless, the current phenomenon indicates the re-emergence of caderization problems as the consequence of the sub-optimal implementation of Mohammad Djazman?s notion. Therefore, the corroboration of the initial idea is required since it is very appropriate and can be a solution for the current and future problems.

Tipologi Filsafat Pendidikan Islam: Kajian Konsep Manusia dan Tujuan Pendidikan Berbasis Filsafat Islam Klasik M. ABDUL FATTAH SANTOSO; AZAKI KHOIRUDIN
Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Vol 14, No 1: June 2018
Publisher : Fakultas Agama Islam Universitas Muhammadiyah Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18196/AIIJIS.2018.0081.75-100

This study discusses typology of Islamic education philosophy derived from educational discourses in the classical Islamic philosophy. While existing construction of the philosophy of Islamic education is still heavily influenced by the Western philosophy, the current study investigates philosophical views of Islamic education from several philosophers in classical Islam. This research focuses on the question of human essence to discover the nature and purpose of Islamic education. The investigation of educational ideas is conducted on the branches of classical Islamic philosophy namely, Peripatetic philosophy (Ibn Sina), Herme- neutic-Pythagorean philosophy (Ikhwan al-Shafa), Illumination philosophy (Suhrawardi), Theosophy-Transcendent philosophy (Mulla Sadra). This study shows four typologies of Islamic studies philosophy, namely: Rationalism (Ibn Sina), Religious-Rationalism (Ikhwan al-Shafa), Enlightenment-Spiritualism (Suhrawardi), and Substantive-Spiritualism (Mulla Sadra)

The rights of the child in Islam: their consequences for the roles of state and civil society to develop child friendly education M. Abdul Fattah Santoso
Indonesian Journal of Islam and Muslim Societies Vol 7, No 1 (2017): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v7i1.101-124

Islam as a religion concerned with justice and respect places great emphasis on human rights and responsibility. Child as a small human also has certain rights categorized into social, educational and financial rights. The social rights are divided into two categories: before birth and after birth. The social rights before birth includes right to noble parent having character and right to unborn child while the social rights after birth includes rights to lineage, suckle and nutrition, and being received by the Muslim society. The educational rights cover rights to life, general care and socialization as well as basic education, just and equal treatment, and physical education. The financial rights encompass rights to livelihood, property and inheritance. Such rights of the child guaranteed by Islam absolutely have relevance with the Convention on the Rights of the Child (CRC) adopted by the United Nations General Assembly in 1989. For enabling children to enjoy their rights, parental care plays role as a main foundation. But state and civil society organization also have key roles to play in this regard. A child friendly education may be a manifestation of social responsibility of state and civil society organization to respect and fulfill the rights of child. Such education provides a safe, clean, healthy and protective environment as well as meaningful learning for children with diverse abilities and backgrounds. Islam sebagai agama yang memperhatikan keadilan dan penghormatan memberikan penekanan yang tinggi pada hak asasi manusia dan tanggung jawab. Anak sebagai manusia kecil juga memiliki hak-hak yang dikategorisasikan ke hak-hak sosial, pendidikan, dan financial. Hak-hak sosial terbagi ke dalam duakategori: sebelum dan sesudah kelahiran. Hak-hak sosial sebelum kelahiran mencakup hak mendapatkan orangtua yang baik dan memiliki karakter, dan hak untuk tidak digugurkan dari kandungan, sementara hak-hak sosial sesudah kelahiran berupa hak mendapat silsilah keturunan yang jelas, hak mendapat air susu ibu dan gizi, dan hak diterima sebagai warga masyarakat Muslim. Adapun hak-hak pendidikan meliputi hak untuk hidup (sebagai prasyarat), hak memperoleh pengasuhan umum, hak sosialisasi, sebagaimana juga hakpendidikan dasar, hak perlakuan yang adil dan setara, serta hak pendidikan fisik. Sedangkan hak-hak finansial terdiri dari hak mendapatkan nafkah, hak memiliki harta, dan hak memperoleh warisan. Hak-hak anak yang dijamin oleh Islam tersebut ternyata relevan dengan Konvensi Hak-hak Anak yang disepakati dalam Sidang Umum Perserikatan Bangsa-bangsa (PBB) pada 1989. Untuk memungkinkan anak mendapatkan hak-haknya, perlindungan orangtua memainkan peranan sebagai landasan utama. Namun, dalam hal ini negara dan organisasi masyarakat sipil dapat juga memainkan peranan masing-masing. Pendidikan ramah anak dapat menjadi suatu perwujudan tanggung jawab sosial negara dan organisasi masyarakat sipil dalam menghormati dan memenuhi hak-hak anak. Pendidikan tersebut memberikan suatu lingkungan yang aman, bersih, sehat, dan protektif, serta pembelajaran penuh makna bagi anak-anak dengan keanekaragaman kemampuan dan latar belakang.

Islam-based peace education: values, program, reflection and implication M Abdul Fattah Santoso; Yayah Khisbiyah
Indonesian Journal of Islam and Muslim Societies Vol 11, No 1 (2021): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v11i1.185-207

There is a gap between ideal Islam and real Islam. Ideal Islam means peace, greeting, safety, salvation, and conceptually means absolute submission to God`s Will. Real Islam resembles unresolved conflicts in some communities and unpleasant meanings to some non-Muslims. To minimize the gap, it is important to socialize peaceful Islamic values in the community through education. This study aims to explain Pendidikan Perdamaian Berbasis Islam (PPBI, the Islam-based Peace Education) program initiated by Pusat Studi Budaya dan Perubahan Sosial (PSB-PS, the Center for the Study of Culture and Social Change) at Universitas Muhammadiyah Surakarta (UMS). This participatory action research is especially to reveal Islamic values identified in the PPBI program in terms of its uniqueness, implementation, reflection, and implication. Based on the Sirah of the Prophet and the Al-Qur’an, the PPBI program has identified 15 Islamic values which contribute to peacebuilding. Those values were used as core contents of PPBI’s handbook and classroom program. The program has been implemented through series of activities ranging from seminars, FGDs, workshops, training of teachers, publication of books, and classroom implementation. PPBI program based on nonviolence and peacebuilding assumptions, i.e. to build a culture of peace, is designed as the formal peace education through learning materials and classroom processes either in any existing course or co-curricular activities.

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