Suchergebnisse

Themes in this edition vary ranging from feminism, literature, films, politics, charitable organization, Sufism, to the relation of Islam and Soviet Union, and the relation of a Jewish group and Islam. To begin with, the paper by Laila Khalid Alfirdaus presents the analysis of the involvement of kyais (religious teachers) in local political affairs in Kebumen Central Java during the reform period. Due to their charisma in Indonesian society, kyais had advantage in entering politics in the period. However, Alfirdaus sees that their involvement in politics does not always lead to the birth of better impact on public policy. In the case of Kebumen, the leadership of a kyai in the governmental body was marked by lessening development in terms of public infrastructure and social services.

Radical Islamism has become the "sexiest" issue in the international scholarship of religion since the September 11 tragedy in 2001. It has been associated with a number of terrorist attacks not only in the West but also in Muslim countries. Every single of radical Islamism has caught the interest of not only scholars and policy makers but also general public. Interestingly, the general assumption that religion is the source of peace has been seriously challenged, not by non-religious communities, but by the violent practices of particular religious groups, however small they are. Indeed, there are certain groups striving for Islam but by using acts which could give awful image on Islam itself and against humanity.

One of the most obvious observations that can be made about the form and content of Malaysian politics, political discourse and political culture today is how the country has shifted to a visibly more Islamist register, with the symbols and vocabulary of political Islam gaining prominence and visibility over the past four decades. This is particularly true in the case of Malaysia's civil society space, which was once dominated by secular Non-Governmental Organisations (NGOs), mass movements and lobby groups. Today, however, we are looking at the relatively new phenomenon of a Malaysian civil society space which is increasingly being dominated by Islamist civil society movements that operate within the constitutional framework of the country but which are pushing for a clearly religious-communitarian agenda, namely the Islamisation of Malaysian society and politics. How did this come about?

The lack of Islamic Religious Education in Blitar Regency, this phenomenon has led to the innovation of Islamic Education in Blitar district through the application of the Mandatory Madrasa Diniyah (Madin) Program in all formal junior high, high school and vocational level institutions as intracurricular. The aim of the study was to examine how the application of Islamic Education innovations and to find out how the implementation of Islamic Education innovation through the Diniyah Madrasah Mandatory program in formal institutions applied in Blitar district. The results of the study show its application by means of the district's national education institutions together with the Madin Education and Development Institution giving debriefing to selected teachers to prepare Madin's learning in formal institutions. For the ninth grade students will get a Madin certificate as a graduation requirement as well as a requirement to proceed to the next level and form a teaching and learning activity Madin in a formal institution with a combination of placement test methods, peer tutor method (study group students who are coordinated by their own friends), and drill methods (how to learn by repeating the material many times).Minimnya Pendidikan Agama Islam di wilayah Kabupaten Blitar, fenomena ini memunculkan adanya inovasi Pendidikan Agama Islam di kabupaten Blitar melalui penerapan Program Wajib Madrasah Diniyah (Madin) diseluruh lembaga formal tingkat SMP, SMA, SMK sebagai intrakurikuler. Tujuan penelitian untuk mengkaji bagaimana penerapan inovasi Pendidikan Agama Islam dan untuk mengetahui bagaimana penerapan inovasi Pendidikan Agama Islam melalui program Wajib Madrasah Diniyah di lembaga formal yang diterapkan di kabupaten blitar. Hasil penelitian menunjukan penerapannya dengan cara lembaga pendidikan nasional kabupaten bersama dengan Lembaga Pendidikan dan Pengembangan Madin (LPP Madin) memberikan pembekalan kepada guru terpilih guna mempersiapkan pembelajaran Madin di lembaga formal. Bagi siswa-siswi kelas sembilan ...

The world increasingly recognizes Indonesia as the largest Muslim country, and as the third largest democracy after India and the United States. Indonesia is also known as a country with a washatiyah Islamic pattern, namely Islam that is in the middle, balanced, does not stand at the extreme pole, either in understanding or applying Islam. With this position and status, it is not surprising that many people hope that Indonesia can play a more prominent important role in the international arena. Expected roles include making scientific contributions, spreading Washatiyah Islam, and empowering democracy in the Muslim world. This paper aims to illustrate the importance of promoting Indonesian Islam to global civilization. The face of Indonesian Islam offers diversity in the spirit of togetherness. This research is the study of literature by reviewing the relevant literature. Indonesian Islam has different styles and responses to Islam that develop in other regions. This difference in Indonesian Islam occurs because a particular area has culture, customs, social construction, unlike other regions.

In the aftermath of the September 11 attacks, the long and checkered relationship between Islam and the West entered a new phase. The sense of suspicion and denouncement that swept through the public sphere of many European countries and the United States was accompanied by major changes in governmental policies and a shift in the politics in each country that has witnessed or suffered from the repercussions of these attacks; this has been exasperated further by the rise of Islamic State (ISIS). This study uses different types of data sources and focuses on the previous academic work on establishing institutions of higher education within an existing unique context to examine the challenges that these institutions face on both the policy and political levels due to the prevailing current geopolitical climate vis-à-vis Islam. While focusing on the present and offering some insights into the future, this paper provides a base for a more comprehensive historical overview of the main policy changes by creating a timeline of key changes in the policies and mapping the significant events that have had an impact. It is designed to investigate challenges and opportunities of Islamic higher education institutions and programs from a policy perspective and within the changing political governmental agenda specifically in the United States, and it offers a preliminary analysis of the dynamics of these evolving transformations. Considering the emerging need to revisit these institutions and the more recent recurring calls to reform existing Western Islamic studies programs, this paper fills another gap in the literature by providing some recommendations.

Abstract This article discusses eleven Southeast Asian students' transnational mobility in order to obtain higher education at an Islamic university in Jakarta. A life story approach has been used and semi-structured and interviewee-oriented interviews have been carried out in the field, as well as on the internet. The focus is not only on the students' individual experiences, such as educational background, strategies in mobility, prevailing life conditions, educational objectives, and future plans, but also on why they chose international Islamic studies in Jakarta and how they evaluate the education offered there. Gender constitutes an overall empirical and analytical aspect of this article, taking into account the prevailing gender order, or norm, in the students' homelands and families, as well as gender regimes, or relations, in the educational and social environment in Jakarta. These students have mixed backgrounds regarding nationality, class, parents' education, gendered and religious norms, and previous contacts outside of their homelands. All, however, accumulate social capital in the transnational social fields or networks – physical and digital – that they take part in during their time in Jakarta and after they finalised their studies. All the students plan for further studies or a working career, and a majority of the students intend to return – or have already returned – to their home country, while a few prefer a third country. They can be defined as so-called temporarily uprooted locals, with an even spread on a scale from localism to cosmopolitanism in their individual identity formation.

In the global socio-political situation today, where rigid, extreme and radical interpretations of religion are commonly found and widespread, the contribution of Indonesian post-graduate education, especially Islamic higher education, come to the front stage and become a topic of serious discussion. In term of education in Indonesia, there is an unavoidable fact that Islamic education including Islamic higher education is not a new phenomenon. The situation led to the fact that some international Islamic scholars began to consider the Islamic higher education in Indonesia as a potential alternative system of graduate education including religious education and its contents and methods in offering innovation and transformation. This seems to be much more conducive approach and research to local, regional and global community and peace. This article will explain descriptively the long history of Islamic education and its development. It also aims at presenting elaboration on how higher education of indigenous Islam can modify their own teaching and research methodologies to be more relevant to the intellectual development and advancement, especially that of sciences and humanities in particular. The focus will be on: what are the key issues and elements of the Indonesian Islamic higher education leading to significantly change and contribute to the welfare of the nation and mankind, especially on the development of research which seems to illustrate the weakness of previous educational institutions system in Indonesia. Moreover, there is one thing to remember that the worldwide academic community cannot wait for any longer the solution strongly expected to reduce the weakness since development of religious education and Islam in the Middle East, South Asia, and some parts of the Muslim world is not, more or less, promising for the sake of global humanity, prosperity and peace.[Pada situasi sosial-politik global dewasa ini, ketika interpretasi agama yang rigid, ekstrim dan radikal meluas dan mudah dijumpai, kontribusi pendidikan tinggi, khususnya perguruan tinggi Islam, harus tampil dan menjadi bahan diskusi serius. Dalam konteks pendidikan di Indonesia, terdapat fakta tak terbantahkan bahwa pendidikan Islam termasuk pendidikan tinggi Islam, bukanlah hal baru. Situasi di Indonesia ini mendorong akademisi Islam internasional untuk mempertimbangkan pendidikan tinggi Islam sebagai alternatif dalam inovasi dan transformasi pendidikan, baik dalam hal materi ataupun metodologi. Tulisan ini menjelaskan sejarah panjang perkembangan pendidikan Islam. Selain itu, juga mengelaborasi bagaimana sistem pendidikan Islam memodifikasi metode pengajaran dan risetnya agar lebih sesuai dengan perkembangan dan capaian ilmu pengetahuan, khususnya ilmu sosial humaniora dewasa ini. Tulisan ini berfokus pada isu-isu dan unsur-unsur kunci pendidikan tinggi Islam yang sekiranya mampu berkontribusi dalam mewujudkan kesejahteraan umat manusia dan bangsa, khususnya perkembangan riset yang memetakan kelemahan dari sistem pendidikan di Indonesia. Oleh karena itu, satu hal yang harus diingat bahwa komunitas akademik dunia tidak bisa menunggu lebih lama lagi solusi untuk menutupi kekurangan - kekurangan tersebut, terlebih karena perkembangan pendidikan agama dan Islam di Timur Tengah, Asia Selatan, dan wilayah lain dunia Islam tidak terlalu menjanjikan terhadap kemanusiaan, kesejahteraan, dan perdamaian global.]

Abstract This article departs from the fact that Muslims today are experiencing setbacks from various sides. Therefore, philosophers, scientists, and many scholars provide an alternative solution to address such facts, including Abed al-Jabiri. Abed al-Jabiri born, grow, and develop the idea in Morocco. Before plunging into the intellectual world, he was active in the political party with the thought of which tends to be socialist-Marxist. As for the product, the idea can be found in his book entitled Naqdu-l-'Aqli al-Arabi (Criticism of Reason Arabic) with a thickness of about 1200 pages. Abed al-Jabiri divides the three epistemologies of knowledge of Muslims, namely Bayani that lineup text, offered with a base experience of intuition, and Burhani with a base of reality that is supported with common sense. While the relevance of the third classification is for the study of Islam can be used to map the religious movement in Indonesia. In addition, it can also be used as a departing point to examine the phenomenon of religious diversity through the approach of integrative. Keywords: Islamic, Epistemology, Islamic Studies. Abstrak Artikel ini berangkat dari fakta bahwa umat Islam hari ini mengalami kemunduran dari berbagai sisi. Maka dari itu, para filsuf, ilmuwan, dan ulama banyak memberikan alternatif solusi untuk menjawab fakta tersebut, termasuk Abed al-Jabiri. Abed al-Jabiri lahir, tumbuh, dan mengembangkan gagasannya di Maroko. Sebelum terjun ke dunia intelektual, ia sempat berkiprah di partai politik dengan pemikiran yang cenderung sosialis-marxis. Adapun produk gagasannya dapat ditemukan di bukunya yang berjudul Naqdu-l-'Aqli al-Arabi (Kritik Nalar Arab) dengan tebal sekitar 1200-an halaman. Abed al-Jabiri membagi tiga epistemologi pengetahuan umat Islam, yakni bayani yang berbabis teks, irfani dengan basis pengalaman intuisi, dan burhani dengan basis realitas yang didukung dengan akal. Sedangkan relevansi dari ketiga klasifikasi tersebut untuk studi Islam dapat digunakan untuk memetakan gerakan keagamaan yang ada di Indonesia. Selain itu juga dapat digunakan sebagai titik berangkat untuk mengkaji fenomena keagamaan yang beragam melalui pendekatan yang integratif. Kata Kunci : Islam, Epistemologi, Studi Islam.