Jul 2026· Jurnal Ilmu Pendidikan dan Sains Islam Interdisipliner· 0 citations
Abstract
The increasing challenges of intolerance, radicalism, and identity polarization in pluralistic societies call for the development of an educational paradigm capable of strengthening religious moderation in a substantive and sustainable manner. This article aims to analyze the common ground between Christian education and Fikrah Islamiyyah through the concepts of faith, reason, and humanity as the foundation for promoting religious moderation. This study employs a qualitative approach using library research and a philosophical-comparative analysis of primary and secondary literature related to the philosophy of Christian education, Islamic educational thought, and the concept of religious moderation. The findings reveal that both educational traditions share fundamental perspectives in viewing faith as the source of values and moral orientation, reason as an instrument for seeking truth and developing knowledge, and humanity as the sphere for actualizing religious values in social life. The concept of imago Dei in Christian education and karāmah al-insān in Fikrah Islamiyyah demonstrate substantial similarities in affirming human dignity. Furthermore, the integration of faith and reason in both traditions produces an educational paradigm that rejects the dichotomy between religion and science while fostering an inclusive, dialogical, and responsible religious attitude. This study concludes that faith, reason, and humanity constitute shared conceptual foundations that can be developed as a framework for religious moderation education. These findings contribute to the advancement of interfaith education studies and offer a humanistic, transformative, and relevant educational model for multicultural societies in the twenty-first century.
The rise of religious extremism, intolerance, and liberalism highlights the urgent need for a moderate Islamic perspective that remains relevant to contemporary social dynamics. This study examines the concepts of Islam Wasathiyah, Progressive Islam (Islam Berkemajuan), and the Manhaj Tajdid and Tarjih within the Muhammadiyah perspective. Using a qualitative approach based on library research, the study analyzes books, journal articles, and other relevant academic sources to explore the theoretical foundations and practical implementation of these concepts. The findings indicate that Muhammadiyah’s understanding of Islam Wasathiyah is grounded in the principles of justice, balance, moderation, tolerance, consultation, reform, exemplary conduct, and responsible citizenship. These principles are embodied through the concept of Progressive Islam, which integrates Islamic propagation (da‘wah), renewal (tajdid), scientific advancement, and social engagement to promote civilizational progress. In addition, the Manhaj Tajdid and Tarjih provides a methodological framework that preserves the authenticity of Islamic teachings while responding rationally and contextually to evolving social realities. Consequently, Muhammadiyah offers a religious model that is moderate, progressive, adaptive, and relevant to contemporary challenges.
A. Rozak, Ali Maftuhin, Moh. Nurhakim· Jurnal Manajemen dan Pendidi...· 0 citations
The rapid development of artificial intelligence (AI) in education presents challenges for Islamic education within local cultural contexts, particularly regarding how data-driven technologies can be adopted without diminishing the moral values and local epistemic structures that support the social legitimacy of Islamic education. This conceptual paper examines this issue through the context of Madura, an Indonesian island society whose Islamic education system is closely connected to local wisdom through pesantren traditions, the epistemic authority of kyai, communal practices such as kompolan, and moral values expressed in bâburughân beccè'. Through a qualitative synthesis of recent studies on Madurese local wisdom and AI integration in Islamic education, this paper develops a conceptual framework that views AI and local wisdom as a negotiation space. Three key aspects require careful management: knowledge authority, character development and moderation, and access and equity. The paper argues that future-oriented Islamic education in Madura should implement a value-based AI adoption model with teachers acting as mediators, ensuring that technology strengthens rather than replaces the relational and communal dimensions of pesantren pedagogy.
Achmad Muchlis, Mohammad Akhwan Muchlis, Mohammad Muchlis Solichin et al.· Karakter : Jurnal Riset Ilmu...· 0 citations
ABSTRACT
Shifting social landscapes, rapid advances in digital technology, and the changing nature of religious authority have intensified the need to reconstruct Islamic theology (ilm al-kalam) in ways that respond to the challenges faced by contemporary Muslim societies. This article explores the synthesis of Fazlur Rahman's and Muhammad Iqbal's thought to examine their contributions to the development of modern ilm al-kalam, particularly in relation to Islamic education, religious rationality, and the integration of knowledge. The study employed a qualitative library research approach by examining 31 scholarly publications published within the last five years, selected based on thematic relevance and academic quality. The data were analyzed using a descriptive-interpretative approach through thematic synthesis to identify patterns of thought, conceptual relationships, and their relevance to contemporary contexts. The findings indicate that the reconstruction of modern ilm al-kalam extends beyond theological reinterpretation by integrating rationality, contextuality, ijtihad, and khudi as the foundations for renewing Islamic education. The synthesis of the neo-modernism paradigm, double movement, ijtihad, and khudi produces a conceptual framework that strengthens the development of an integrative, moderate, and adaptive model of Islamic education in the digital era. These findings highlight that the reconstruction of modern ilm al-kalam provides an important epistemological foundation for strengthening religious moderation, digital literacy, and the development of learners who are critical, reflective, and responsive to social change.
ABSTRAK
Perubahan lanskap sosial, kemajuan teknologi digital, dan bergesernya otoritas keagamaan menghadirkan kebutuhan akan rekonstruksi ilmu kalam yang mampu menjawab tantangan masyarakat Muslim kontemporer. Artikel ini mengeksplorasi sintesis pemikiran Fazlur Rahman dan Muhammad Iqbal untuk menjelaskan kontribusinya terhadap pengembangan ilmu kalam modern dalam perspektif pendidikan Islam, rasionalitas keagamaan, dan integrasi ilmu pengetahuan. Kajian disusun melalui pendekatan kualitatif berbasis library research dengan menelaah 31 literatur ilmiah terbitan lima tahun terakhir yang dipilih berdasarkan relevansi tema dan kualitas akademik. Data dianalisis secara deskriptif-interpretatif melalui sintesis tematik untuk mengidentifikasi pola pemikiran, keterkaitan konsep, dan relevansinya terhadap konteks kontemporer. Kajian ini menunjukkan bahwa pembaruan ilmu kalam tidak hanya bertumpu pada reinterpretasi teologi, tetapi juga pada integrasi rasionalitas, kontekstualitas, ijtihad, dan kesadaran diri sebagai landasan pembaruan pendidikan Islam. Sintesis paradigma neo-modernism, double movement, ijtihad, dan khudi menghasilkan kerangka konseptual yang memperkuat pengembangan pendidikan Islam yang integratif, moderat, dan adaptif terhadap transformasi digital. Temuan tersebut menegaskan bahwa rekonstruksi ilmu kalam modern memiliki makna strategis sebagai fondasi epistemologis untuk memperkuat moderasi beragama, literasi digital, serta pembentukan peserta didik yang kritis, reflektif, dan responsif terhadap perubahan sosial.
Imam Aris Utomo, Sri Wahyuni, Khoirun Nisa Mutmainah et al.· EDUCATIONAL : Jurnal Inovasi...· 0 citations
This article examines the practice of shamanism disguised as ilmu hikmah, a form of spiritual knowledge or esoteric practice believed to produce supernatural effects through the use of prayers (doa), litanies (wirid), Qur'anic verses, or other prescribed religious recitations, from the perspective of Islamic theology (aqidah). This phenomenon remains prevalent among Indonesian Muslim communities as a result of the acculturation of Islamic teachings, local traditions, mystical culture, and beliefs in metaphysical powers. In practice, various forms of shamanism are often presented using Islamic religious symbols, such as wirid, Qur'anic verses, specific prayers, and Islamic spiritual terminology, making them appear consistent with Islamic law (sharia). This study aims to classify the various forms of shamanistic practices disguised as ilmu hikmah and to analyze their theological implications from the perspective of tawhid (Islamic monotheism). The research employs a qualitative method using a normative-theological approach based on a literature review of the Qur'an, Hadith, classical Islamic theological works, and relevant scholarly studies. The findings indicate that non-sharia-based healing, love charms, susuk (mystical beauty implants), fortune-telling, business talismans, and amulets contain theological elements that are considered inconsistent with the principles of rububiyyah (the oneness of Allah's Lordship) and uluhiyyah (the oneness of worship). These practices also reflect belief systems that attribute efficacy to metaphysical causes and unseen realities, which constitute important issues within the discourse of Islamic theology. This study argues that shamanistic practices conducted under the name of ilmu hikmah should not merely be understood as cultural or religious phenomena, but also as theological issues that continue to generate debate within Muslim communities. Therefore, strengthening Islamic religious literacy and a systematic understanding of aqidah is essential to enable Muslims to distinguish between religious practices grounded in authentic Islamic sources and those shaped by local mystical traditions.
Islamic theology is a discipline that studies the fundamental beliefs of Islam. Islamic theology, also known as *Ilm al-Kalam*, emerged as a response to various theological, social, political, and intellectual issues that developed after the death of Prophet Muhammad (peace be upon him). This study aims to explain the key concepts in Islamic theology, describe the development of theological studies throughout Islamic history, identify the sources of belief in Islam, analyze the major schools of Islamic theology and their approaches, and recognize prominent figures and their monumental works in the field of Islamic theology. This study employed a library research method by examining various relevant literature on Islamic theology. The findings reveal that Islamic theology has developed dynamically through various historical phases, from the era of Prophet Muhammad (peace be upon him) to the contemporary period. Islamic theological studies encompass fundamental concepts such as tawhid (monotheism), aqidah (creed), Ilm al-Kalam, and qada and qadar (divine decree and predestination). The primary sources of belief in Islam are the Qur'an and the Sunnah, supported by reason (aql) and scholarly consensus (ijma'). Differences in understanding these sources have given rise to various theological schools, such as Ahl al-Sunnah wa al-Jama'ah, Mu'tazilah, and Shi'ah, each possessing its own characteristics and approaches. Furthermore, the development of Islamic theology cannot be separated from the contributions of prominent scholars such as Abu Hasan al-Ash'ari, al-Maturidi, al-Ghazali, Ibn Taymiyyah, and Muhammad Abduh. In conclusion, the study of Islamic theology plays an important role in strengthening faith, fostering tolerance, and providing a comprehensive understanding of various religious issues in the context of contemporary developments.
Nurhafifah Matondang, Anas Habibi Siregar· Jurnal ilmu pendidikan islam· 0 citations
Changes in social structure, rising economic participation of women, and the growing intellectual capacity of wives have produced the phenomena of wives' role dominance and husbands' domestification, reviving debates over the position of qiwamah in Islamic family law. This study analyzes the construction of qiwamah across the Hanafi, Maliki, Syafi'i, and Hanbali schools, examines the normative status of wives' role dominance and husbands' domestification, and explores whether fadl and financial maintenance function as the illah or merely the hikmah of qiwamah, along with their implications for contemporary Muslim family leadership. This qualitative library research uses a normative approach, drawing on classical fiqh texts across the four madhhabs, Qur'anic exegesis, scientific journals, and official statistical reports, analyzed through comparative, ushul fiqh, and socio-normative approaches. The findings show that all four madhhabs converge on understanding qiwamah as a mandate of leadership oriented toward responsibility, protection, and family welfare rather than male superiority, so a wife's economic dominance or intellectual superiority and a husband's greater domestic involvement do not automatically transfer qiwamah to the wife. Ushul fiqh analysis further shows that fadl and financial maintenance do not meet the criteria of a clear, fixed, and measurable illah, and are more appropriately positioned as the hikmah of qiwamah. This study concludes that changes in household role distribution affect only the implementation of rights and obligations, not the structure of family leadership, so the reconstruction of qiwamah should strengthen deliberation, cooperation, mutual good treatment, and shared responsibility in line with Islamic legal principles.
