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PERAN PENDIDIKAN DASAR ISLAM DI SURAKARTA DALAM MEMBANGUN PERADABAN UMAT: PERSPEKTIF MASYARAKAT MADANI M. Abdul Fattah Santoso
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

PEMIKIRAN HAJI ABDUL MALIK KARIM AMRULLAH (HAMKA) TENTANG PARTISIPASI POLITIK PEREMPUAN DI INDONESIA TAHUN (1949 – 1963) Sarah Larasati Mantovani; M. Abdul Fattah Santoso
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.

Kontribusi Etika Islam pada Pendidikan Politik: Solusi bagi Problema Civil Society Indonesia Era Reformasi M. Abdul Fattah Santoso
TSAQAFAH Vol 9, No 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

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.

Filsafat Sosial dalam Filsafat Islam Kontemporer: Wacana Masyarakat Madani dan Kontribusinya pada Filsafat Pendidikan M. Abdul Fattah Santoso
TSAQAFAH Vol 10, No 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

The presence of madani society discourse in the Muslim world in the last of 20th century and the beginning of 21st century has fulfilled the minimum of the study of social philosophy in Islamic Philosophy. This phenomenon has brought research questions: what is a madani society and what is its contribution to the philosophy of education. Through a historical research, the data has collected using documents and has analyzed using domain and reflective analysis. The research has found that madani society is the opposite of barbaric and primitive society, and not the opposite of religious society, responsible to build social order and defend public interests, and based on some basic values: civility, respect of differences, peaceful management of conflict and social control, autonomy and self-regulating, and social solidarity. Based on such values, social relations in ‘madani society’ are conducted by respecting the individual and communal rights, respecting egalitarianism and improvement of human dignity, living together fully tolerant and solid, respecting difference and managing peacefully conflict with dialogue, without truth claim and discrimination, controlling public administration and maintaining accountable government, and regulating trans ethnic public affairs with autonomy and self-reliance through rules and conventions. Moreover, the discourse contribution to the philosophy of education is that the nature of education is transmitting basic Islamic values to the society members in order to develop as Muslim civilized society who is also responsible to build an autonomous social order and defend public interests, full of solidarity.

MOHAMAD DJAZMAN AND MUHAMMADIYAH CADRE EDUCATION: Case Study of Pondok Hajjah Nuriyah Shabran Universitas Muhammadiyah Surakarta Muhammad Muslam; M. Abdul Fattah Santoso
Iseedu: Journal of Islamic Educational Thoughts and Practices Vol 2, No 1 (2018): MAY
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/iseedu.v2i1.10055

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.

Kontribusi Etika Islam pada Pendidikan Politik: Solusi bagi Problema Civil Society Indonesia Era Reformasi M. Abdul Fattah Santoso
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.v9i2.51

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.

Filsafat Sosial dalam Filsafat Islam Kontemporer: Wacana Masyarakat Madani dan Kontribusinya pada Filsafat Pendidikan M. Abdul Fattah Santoso
TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i1.62

The presence of madani society discourse in the Muslim world in the last of 20th century and the beginning of 21st century has fulfilled the minimum of the study of social philosophy in Islamic Philosophy. This phenomenon has brought research questions: what is a madani society and what is its contribution to the philosophy of education. Through a historical research, the data has collected using documents and has analyzed using domain and reflective analysis. The research has found that madani society is the opposite of barbaric and primitive society, and not the opposite of religious society, responsible to build social order and defend public interests, and based on some basic values: civility, respect of differences, peaceful management of conflict and social control, autonomy and self-regulating, and social solidarity. Based on such values, social relations in ‘madani society’ are conducted by respecting the individual and communal rights, respecting egalitarianism and improvement of human dignity, living together fully tolerant and solid, respecting difference and managing peacefully conflict with dialogue, without truth claim and discrimination, controlling public administration and maintaining accountable government, and regulating trans ethnic public affairs with autonomy and self-reliance through rules and conventions. Moreover, the discourse contribution to the philosophy of education is that the nature of education is transmitting basic Islamic values to the society members in order to develop as Muslim civilized society who is also responsible to build an autonomous social order and defend public interests, full of solidarity.

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