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<![CDATA[The Concept of Human Unity and Islamic Inclusive Education: A Study of KH. Imam Zarkasyiâs Thought in Social Change ]]>
<![CDATA[Dakir, Dakir]]>;
<![CDATA[Qodir, Abdul]]>;
<![CDATA[El-Rumi, Umiarso]]>
<![CDATA[ AT-TALIM Vol 24, No 3 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/jt.v24i3.292
<![CDATA[This study aims to identify and to analyze KH. Imam Zarkasyiâs paradigm model of thinking in increasing the value of inclusive Islamic education based on human unity value through historical-philosophical approach. The result is that the paradigm model of Tawhid Worldview constitutes rationality value to liberate science bigotry among tribes, ethnic, cultural or religious understanding. Rationality value to build scientific epistemology in Islamic education inclusive curriculum content can be implemented through the integration of social sciences culture of sources of Islamic teachings, the philosophy of Pancasila and socio-cultural diversity of learners locally, nationally and internationally. On the other hand, rationality value will change the learning approach and method, and civilizing values of inclusive education through religious communal environment. The paradigm model can balance value function and mental changes and inclusive personality of local, national and international Muslim generation.]]>
<![CDATA[PENGELOLAAN DAN SISTEM PENDIDIKAN ISLAM BERWAWASAN RAHMATAN LILâALAMIN: Kajian Atas Gerakan Pendidikan Fethullah Gulen Movement ]]>
<![CDATA[Purnomo, Hadi]]>;
<![CDATA[Umiarso, Umiarso]]>
<![CDATA[ Cendekia: Jurnal Kependidikan Dan Kemasyarakatan CENDEKIA VOL 16 NO 2 TAHUN 2018 ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
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DOI: 10.21154/cendekia.v16i2.1288
<![CDATA[At this time Islam is connoted as a war religion that tends to be involved in war. This stigma encouraged the emergence of Islamophobia in Western countries that were actualized in the form of hostility, harassing and even attacking the Muslims. In addition there is another very strong challenge from Muslims themselves who want to drag Islam as a religion of peace into a religion of violence. The right way as a solution of these problems are through insightful education ârahmatan lil âalaminâ. Therefore, this article tries to analyze the movement of âFethullah Gulenâ in creating world peace through education that focused on aspects of management and the education system. This article found that through insightful Islamic education ârahmatan lil âalaminâ as practiced by Fathullah Gulen Movement was able to create a school that combined academic achievement (science and religious science) and formed a golden generations. They were generations who can be ideal and universal individuals, individuals who love truth, integrate spirituality and knowledge, work to give benefit to their society.Ùعتبر اÙإسÙاÙ
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<![CDATA[REFORMASI PENDIDIKAN PESANTREN PERSPEKTIF KH. ABDUL WAHID HASYIM: KONSTRUKSI PENDIDIKAN ISLAM PROGRESIF ERA MILENIAL ]]>
<![CDATA[Umiarso, Umiarso]]>;
<![CDATA[Asnawan, Asnawan]]>
<![CDATA[ Muaddib : Studi Kependidikan dan Keislaman Vol. 8 No. 2 (2018) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Ponorogo ]]>
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DOI: 10.24269/muaddib.v8i2.1427
<![CDATA[Besides known as the father of the nation, KH. Abdul Wahid Hasyim is also known as a young scholar who pioneered the renewal of the education system, especially in pesantren. There are three things that AWH did in reforming the pesantren education system, is: renewal in teaching methodology, improving the quality of human resources for santri, as well as reforms in institutional and curricular areas. The text below explains the various breakthroughs done by Gus Durs father. style of educational innovation, namely: 1) Getting familiar with modern methodology; 2) Increasingly oriented towards functional education, ie open to development outside of itself; 3) Diversification of programs and activities more open and dependent with kiai is not absolute, and at the same time can equip students with various knowledge outside of religion lesson or skill that needed work world; and 4) Can serve as a community development center.]]>
<![CDATA[REFORMASI PENDIDIKAN PESANTREN PERSPEKTIF KH. ABDUL WAHID HASYIM: KONSTRUKSI PENDIDIKAN ISLAM PROGRESIF ERA MILENIAL ]]>
<![CDATA[Umiarso, Umiarso]]>;
<![CDATA[Asnawan, Asnawan]]>
<![CDATA[ Muaddib : Studi Kependidikan dan Keislaman Vol. 8 No. 2 (2018) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Ponorogo ]]>
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DOI: 10.24269/muaddib.v8i2.1540
<![CDATA[Besides known as the father of the nation, KH. Abdul Wahid Hasyim is also known as a young scholar who pioneered the renewal of the education system, especially in pesantren. There are three things that AWH did in reforming the pesantren education system, is: renewal in teaching methodology, improving the quality of human resources for santri, as well as reforms in institutional and curricular areas. The text below explains the various breakthroughs done by Gus Dur's father. style of educational innovation, namely: 1) Getting familiar with modern methodology; 2) Increasingly oriented towards functional education, ie open to development outside of itself; 3) Diversification of programs and activities more open and dependent with kiai is not absolute, and at the same time can equip students with various knowledge outside of religion lesson or skill that needed work world; and 4) Can serve as a community development center.]]>
<![CDATA[KURIKULUM PENDIDIKAN BERBASIS TAUHID: Landasan Filosofis dan Manajemen Kurikulum SMP ar-Rohmah Putri Boarding School Malang ]]>
<![CDATA[Umiarso, Umiarso]]>;
<![CDATA[Mawardianti, Indri]]>
<![CDATA[ Muaddib : Studi Kependidikan dan Keislaman Vol. 8 No. 2 (2018) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Ponorogo ]]>
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DOI: 10.24269/muaddib.v8i2.1626
<![CDATA[Tauhid is the main core and the main foundation of Islamic teachings that need to be reflected in the world of education. Therefore, monotheism-based education into all activities includes coaching, fostering and developing students' self-potential that comes from God. So this research is focused on the discussion of the construction of a monotheism-based education curriculum applied by Ar-Rohmah Putri Middle School Malang Boarding School along with its management (management). This research uses a qualitative approach that is a type of case study with in-depth interviews and participant observation as data collection techniques. While analyzing data, researchers used the interactive models of Miles and Hubermann. This research concludes, curriculum construction in the institution refers to the systematic revelation as the basis of tauhid-based education. The foundation is seen from the typology of the philosophy of Islamic education including the category of Tawhid-based Social Reconstruction. Curriculum management includes the planning process by formulating a mission and goal vision; organizing is focused on the integration of religion and science; its application includes the values of monotheism and the views of Islam into subjects; and evaluating using adab evaluation.]]>
<![CDATA[KH. ABDUL WAHID HASYIM PEMBARU PESANTREN Dari Reformasi Kurikulum, Pengajaran hingga Pendidikan Islam Progresif ]]>
<![CDATA[El-Rumi, Umiarso]]>;
<![CDATA[Asnawan, Asnawan]]>
<![CDATA[ EDUKASIA Vol 13, No 2 (2018): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v13i2.3960
<![CDATA[Besides known as the father of the nation, KH. Abdul Wahid Hasyim is also known as a young scholar who pioneered the renewal of the education system, especially in pesantren. There are three things that AWH did in reforming the pesantren education system, is: renewal in teaching methodology, improving the quality of human resources for santri, as well as reforms in institutional and curricular areas. The text below explains the various breakthroughs done by Gus Dur's father. style of educational innovation, namely: 1) Getting familiar with modern methodology; 2) Increasingly oriented towards functional education, ie open to development outside of itself; 3) Diversification of programs and activities more open and dependent with kiai is not absolute, and at the same time can equip students with various knowledge outside of religion lesson or skill that needed work world; and 4) Can serve as a community development center.]]>
<![CDATA[THE MULTICULTURAL EDUCATION IN THE WALISONGO MODERN ISLAMIC BOARDING SCHOOL (PESANTREN MODERN) ]]>
<![CDATA[El-Rumi, Umiarso]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14, No 1 (2019) ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/epis.2019.14.1.49-74
<![CDATA[A new phenomenon emerged in Walisongo modern Islamic Boarding School (pesantren modern), namely the process of integration of multicultural Islamic education values. Its become more established and plays more functions in the context of a global society. This paper focuses on the concept of multicultural education developed and implemented in the learning process of Walisongo modern pesantren. This paper employed a qualitative approach using a phenomenological type of research, and the technique of purposive and snowball samplings in gaining the data. Spradley model was applied to analyze the data; whereas the triangulation strategy and member check were implemented to gain data validity. This study concludes, the formation of the multicultural characters of santri uses the approach of integrating philosophical, spiritual, psycho-philosophical, and socio religious-philosophical values.]]>
<![CDATA[Rekontekstualisasi Konsep Ketuhanan Abd Samad al-Palimbani ]]>
<![CDATA[Rijal, Syamsul]]>;
<![CDATA[Umiarso, Umiarso]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.134-163
<![CDATA[The discourse about God has not been limitedly discussed merely within philosophical and theological dimensions but it has been also discussed within tasawuf approach. A number of Muslim thinkers have so far discussed their understanding of God from this point of view. Abd Samad al-Palimbani was one of the prominent Muslim scholars who tried to discuss the issue of divinity from tasawuf perspective. Al-Palimbani, himself, was a Muslim thinker of 18th century who possessed a specific thought about divinity within such dimension. The approach he employed has become a particularly exceptional matter in the study of divinity in the field. The very basic concept of his thought about God can be observed, among other, within his a monumentally master-piece, entitled Sayr al-S?lik?n. This article seeks to reveal the discourse of divinity discussed in Al-Palimbani?s book. It has been argued that through the concept of martabat tujuh (seven grades), promulgated by Al-Palimbani in his Sayr al-S?lik?n, a s?lik (a seeker of God) will be able to understand and recognize God who possesses W?jib al-Wuj?d as one His attributes. Al-Palimbani?s concept of martabat tujuh undoubtedly puts him as a central figure within the discussion of God and divinity from tasawuf dimension.]]>
<![CDATA[Puasa Dan Pendidikan Agama Islam Dalam Membangun Manusia Penaka “Tuhanâ€: Tinjauan Kritis Terhadap Sisi Epistemologik Dan Aksiologik (Pembelajaran) Pendidikan Agama Islam ]]>
<![CDATA[Umiarso, Umiarso]]>;
<![CDATA[Makhful, Makhful]]>
<![CDATA[ Nadwa Vol 12, No 1 (2018): Islamic Education and Peace ]]>
Publisher : <![CDATA[FITK UIN Walisongo ]]>
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DOI: 10.21580/nw.2018.12.1.2362
<![CDATA[The focus of the study lies in the relation of fasting with the epistemological and axiologicalside of Islamic religious education. This research used a qualitative approach which focuses on literature study (library research). The result found that fasting is a medium for developing human beings with humanity and divinity potential. This became the foundation of the humanist learning paradigm that made the subject and object of Islamic religious education into human learners; as well as using their learning outcomes for the welfare of mankind and the environment (khalifah) as a form of their devotion to God (abdullah). This human model tends to orient their life to transcendental values (divinity) without ignoring the profane (humanitarian) values; or otherwise take a profane oriented action on values that are transcendentalistic. This is what the humans “duplicate†God.Abstrak:Fokus kajian ini terletak pada relasi puasa dengan sisi epistemologik dan aksiologik pendidikan agama Islam. Riset ini menggunakan pendekatan kualitatif dengan jenis studi pustaka (library research). Hasil penelitian menunjukkan bahwa puasa merupakan medium untuk membangun manusia yang memiliki potensi kemanusiaan dan ketuhanan. Hal ini menjadi landasan memunculkan paradigma pembelajaran humanis yang meletakkan subjek dan objek pendidikan agama Islam menjadi manusia pembelajar. Serta menggunakan hasil pembelajaran bagi kesejahteraan umat manusia dan lingkungannya (khalifah) sebagai bentuk pengabdian dirinya kepada Tuhan (abdullah). Model manusia ini cenderung mengorientasikan hidupnya pada nilai-nilai transendental (ketuhanan) tanpa melepaskan nilai-nilai profanistik (kemanusiaan); atau sebaliknya melakukan tindakan yang bersifat profanistik diorientasikan (niatkan) pada nilai-nilai yang bersifat transendentalistik. Inilah yang dikatakan sebagai manusia penaka Tuhan.]]>
<![CDATA[Institutional and Educational Transformation of Pesantren in Social Capital Perspective: A Phenomenological Study at Pesantren of Miftahul Ulum, Suren, Jember ]]>
<![CDATA[Saihan, Saihan]]>;
<![CDATA[El-Rumi, Umiarso]]>
<![CDATA[ EDUKASIA Vol 16, No 2 (2021): EDUKASIA ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.21043/edukasia.v16i2.11711
<![CDATA[This research focused on the development of pesantren, especially in the institutional and educational aspects using a social capital perspective. The pesantren used as a research site is Pesantren of Miftahul Ulum, Suren, Jember. To delve into the focus of this research, the researcher, thus, tried to understand and interpret the development of the pesantren from the perspective of social capital. To achieve these objectives, this research was conducted by using a qualitative approach with the type of phenomenology using a single site design. The data collection technique used was participant observation, so that researcher could participate in every Islamic boarding school's institutional and educational programs. This research finds that social capital is able to transform pesantren from institution with an isolative-traditionalist paradigmatic system to a modernist synthesis. Even the education system is from a dichotomous to a non-dichotomous system (a pattern of education that is oriented towards spiritualistic-humanist values); theocentric to theoanthropocentric pattern. This social capital is also a potential for pesantren as spiritual patrons and the vanguard of the source of values and morality of the surrounding community.]]>
