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All Journal Al-Mada: Jurnal Agama, Sosial, dan Budaya JRTIE
Andry Fitriyanto
Institut Agama Islam Negeri Pontianak
Humanities Social Sciences

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Pemaknaan Semboyan Keraton Matan-Tanjung Pura: Potret Simbol Agama di antara Tradisi Mitos dan Logos Andry Fitriyanto
Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 6 No 2 (2023): Islamic Culture
Publisher : LPPM Institut Pesantren KH. Abdul Chalim

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31538/almada.v6i2.3405

Abstract

Mustike Indah Jaya Sempurna Dilupakan Pantang Dilangkah Tulah is a motto of the kingdom Matan-Tanjungpura, West Kalimantan. This sentence has a sacred value for the community. From a philosophical view, the motto is a symbol that has a specific meaning behind it. It is present as a cultural and religious symbol. The absence of an authoritative interpretation of this motto means that anyone can interpret it according to their capacity. The phenomenon of various tendencies in patterns of meaning is the main focus of this paper. This study uses a qualitative approach with a type of field research that is strengthened by an analysis of scientific literature. Data collection was carried out through observation, interviews, and documentation. This study resulted in several important points. First, the motto is identified as a cultural symbol that contains religious aspects as the basis of social norms or the philosophy of life of the people. Second, in the denotative aspect, the motto reflects aspects of art, mystery, preciousness, strength, luxury, beauty, and height, to the completeness contained in its vocabulary. Third, there is a tendency for connotative-normative meanings to view the motto as a social norm with all its recommendations and prohibitions, connotative-magical meanings to view the motto as a scientific symbol that is magical or supernatural in nature, and connotative-logical meanings to interpret the motto rationally. using historical literature. Fourth, there is a kind of shift in meaning between the elders who tend to interpret it mystically, and the younger generation who try to achieve objectivity in their interpretation. It is influenced by several factors, including age, knowledge, education, social status, and others.
ADAB PESERTA DIDIK DALAM KITAB TA’LIMUL MUTA’ALLIM; PERSPEKTIF FILSAFAT PENDIDIKAN ISLAM Andry Fitriyanto; Hermansyah; Aning Sri Mintarsih
Journal of Research and Thought on Islamic Education (JRTIE) Vol. 8 No. 2 (2025): Journal of Research and Thought on Islamic Education (JRTIE)
Publisher : Institut Agama Islam Negeri Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jrtie.v8i2.4835

Abstract

Islamic education serves not merely as a means of knowledge transmission but also as a medium for character formation and moral habituation through the principle of ta’dīb (the cultivation of adab). In the modern context, the erosion of student ethics toward educators reflects a weakening of adab internalization, which constitutes the moral foundation of Islamic education. At the same time, public debates have emerged over the teacher–student relationship within pesantren (Islamic boarding schools), following a controversial report aired by a national television network (Trans7) that portrayed pesantren education as feudalistic. This controversy illustrates the interpretive gap between outsiders and insiders, showing that understanding traditional religious and educational practices requires hermeneutical wisdom to avoid biased judgments. Within this context, examining Ta‘līm al-Muta‘allim through a philosophical lens becomes crucial, as the text remains a central reference in pesantren education and embodies a value system linking knowledge, morality, and spirituality in the teacher–student relationship. This study adopts a qualitative-philosophical approach through the library research method. Primary data are drawn from the original text of Ta‘līm al-Muta‘allim and its classical commentaries, while secondary sources include modern literature on Islamic educational philosophy and Ibn Miskawayh’s theory of values. The analysis proceeds through three main stages: conceptual description, philosophical interpretation, and axiological reflection, aiming to uncover the ethical meaning and relevance of adab in the context of contemporary Islamic education. The findings reveal that al-Zarnūjī positions adab as the spirit of education—a guiding moral value that renders knowledge both blessed and ethically meaningful. Principles such as sincerity, discipline, respect for teachers, and self-control are viewed as forms of riyāḍah al-nafs (spiritual training) that direct learners toward moral perfection. Through the axiological framework of Ibn Miskawayh, these principles are interpreted as the cultivation of virtue (al-faḍīlah) and the attainment of inner harmony (tawāzun al-nafs) through the balance of intellect, emotion, and desire. The synthesis of al-Zarnūjī’s and Ibn Miskawayh’s ideas emphasizes that the ultimate aim of Islamic education extends beyond intellectual achievement to the formation of morally refined and spiritually balanced individuals. Its relevance today lies in its ability to offer a moral framework that harmonizes rationality and spirituality within the educational process. Thus, revitalizing the concept of adab through an axiological perspective provides a strategic foundation for reconstructing Islamic education rooted in wisdom, integrity, and humanity.
Co-Authors Aning Sri Mintarsih Hermansyah