At-Tarbiyah Jurnal Penelitian dan Pendidikan Agama Islam Vol. 1 No. 1 Oktober . p-ISSN : x-x e-ISSN : x-x Hal : 62-72 KUNTOWIJOYO'S THOUGHTS ON PROPHETICS AND ITS IMPLEMENTATION IN THE CURRICULUM ISLAMIC EDUCATION Rismayanti Harahap 1. Ismail2. Herry Syahbannuddin Nst3 Sekolah Tinggi Agama Islam Tebingtinggi Deli1,2,3 rismayanti@gmail. com1, ismail@staittd. id2, herrysyahbannuddin@staittd. Abstract The results of the study note that Kuntowijoyo's prophetic values consist of three pillars, namely: humanization, liberation and transcendence which are derived from the Qur'an in Ali Imran verse 110. The concept of humanization is to humanize humans, eliminate material things, dependency, violence and hatred from humans. The liberation that Kuntowijoyo means in prophetic social science is in the context of science and not in an ideological context. knowledge based on transcendental noble values. In such a way, these liberative values must be understood or positioned in social science which has a prophetic responsibility to liberate human beings from the cruelty of poverty, the exploitation of abundance, the domination of oppressive structures and the hegemony of false consciousness. Meanwhile, transcendence is the most important element of prophetic ethics which also forms the basis of the other two humanization and liberation. Transcendence gives direction to where and for what purpose humanization and liberation are carried out. The implications of pfofetic values for the development of the PAI curriculum are: In developing the PAI curriculum in the future, in addition to maintaining its characteristics which prioritize efforts to internalize the values of Islamic teachings, whether in the form of 'aqidah, shari'ah or morality, it can also increase the portion of aspects of social change as the demands of the times. This effort is intended to increase the portion of efforts to instill human and social values. The content of Divine values and human values must have a balanced In developing the PAI curriculum in schools, apart from being able to create students who have strong faith and piety in dealing with global developments and world trends, they also have a high sense of social concern for injustice in their society and are able to participate actively in developing society towards the desired progress. Keywords: Prophetic. Kuntowijoyo's Thought. Islamic Education Curriculum INTRODUCTION In the current millennium, science and technology are increasingly advanced, this is marked by human civilization which has experienced significant shifts in various fields . ocial, cultural, educational, economic, religious and science and technolog. With world civilization increasing rapidly, its influence is felt in Indonesia, namely with the birth of globalization. Globalization is a worldwide system, covering all aspects of human life, including economics, politics, culture, and of course including education. Seeing this reality. Muslims must be able to adapt to global developments. In order to align with the demands of the times, the social transformation . of Muslims must of course remain within the framework of Islamic teachings. So religion must be able to answer AT-TARBIYAH 62 Jurnal Penelitian dan Pendidikan Agama Islam At-Tarbiyah Jurnal Penelitian dan Pendidikan Agama Islam Vol. 1 No. 1 Oktober . p-ISSN : x-x e-ISSN : x-x Hal : 62-72 contemporary problems that arise. The relevance of religious interpretation in responding to the tremendous changes in the world has become a demand. As pointed out by Mun'im A. Sirry, generally, religions that have lost the ability to respond creatively to social change often show a fundamentalistic face. If religion fails to guide its people, then religion will lock its followers into a valley of confusion, frustration, and ultimately give rise to destructive reactions, conflict and violence. In other words, difficulties in coping with social change can cause religion to lose its influence and relevance. According to Kuntowijoyo, understanding Islamic teachings, more specifically the theological aspect, requires new interpretations in order to understand the ever-changing Efforts to reorient religious understanding, both individually and collectively, are to respond to empirical realities from a divine perspective. So, religious teachings need to be given a new interpretation or interpretation in order to understand reality. New interpretations in order to understand this reality can be done by elaborating religious teachings in the form of a social theory. This was chosen because it will be able to engineer change through objective language and emphasizes that the field it is working on is more empirical, historical and temporal in nature. The scope of this theory is engineering for social transformation. So the concept of social science emerged which was coined by Kuntowijoyo, namely Prophetic Social Science (ISP). ISP is a social science that not only explains and changes social phenomena but also provides instructions in which direction the transformation is carried out, for what purpose, and by whom. There are those who understand the word kuntum used in the verse above as a perfect verb, kana tammah so that it means existence, that is, you exist in the best condition of the There are also those who understand it in the sense of the imperfect verb kana naqishah and thus it contains the meaning of the existence of something in the past without knowing when it happened and it does not also contain a hint that it never existed or that one day it will cease to exist. If so, then this verse means that in the knowledge of Allah you were the best of the people. Any bond of equality that unites living creatures, humans or animals, such as species, nation, tribe, religion, ideology, time, place and so on, then that bond has given birth to one people, and thus all members are brothers. How beautiful, flexible and supple this word is, so that it can encompass various meanings, and thus can accommodate togetherness and various differences. In the word ummah there are deep meanings. It implies dynamic movement, direction, time, a clear path, as well as a style and way of life. In a sociological context, a congregation is a human association whose members all work together in the same direction, work together and move dynamically under shared leadership. The phrase "tu'minuna billah" can be understood as believing in the invitation to unite to hold fast to the rope of Allah, not to be Thus, this verse states three conditions that must be fulfilled in order to achieve a MunAoim A. Sirry. Membendum Militansi Agama. Iman dan Politik dalam Masyarakat Modern, (Jakarta: Erlangga, 2. , h. Quraish Shihab. Tafsir Al-Mishbah. Pesan. Kesan dan Keserasian Al-QurAoan. Vol. Cet. Ke- IV, (Jakarta: Lentera Hati, 2. , h. AT-TARBIYAH 63 Jurnal Penelitian dan Pendidikan Agama Islam At-Tarbiyah Jurnal Penelitian dan Pendidikan Agama Islam Vol. 1 No. 1 Oktober . p-ISSN : x-x e-ISSN : x-x Hal : 62-72 position as the best of the people, namely amar makruf, nahi munkar and unity in holding fast to the ropes or teachings of Allah. This idea was actually inspired by Muhammad Iqbal, especially when Iqbal talked about the Mi'raj event of the Prophet Muhammad SAW. If the Prophet was a mystic or Sufi. Iqbal said of course he would not want to return to earth, because he felt at peace meeting God and being by His side. The Prophet changed the course of history. He started a sociocultural transformation based on prophetic ideals. Responding to Kuntowijoyo's ISP concept. Moeslim Abdurrahman in Transformational Islam stated that Kuntowijoyo's thinking is not much different from the term Transformative Theology, namely thinking that departs from the basic view that the main mission of Islam is Efforts to instill and foster the values of humanization, liberation and transcendence will be more effectively carried out through the education process. The education process will never be separated from the cultivation of values, in order to form a mature human profile in terms of thought patterns, attitudes and behavior as well as moral character. This is in line with what Ahmad Tafsir said that the most important task of education, including education in schools, is to instill values. 5 A dignified national civilization in order to make the nation's life more intelligent, aims to develop the potential of students so that they become human beings who believe and are devoted to God Almighty, have noble character, are healthy, knowledgeable, capable, creative, independent, and become democratic and responsible However, in reality the current trend in the world of education is still lacking in carrying out its social functions. This is characterized by many incidents that are often visible to the naked eye, such as brawls and other immoral acts, indicating that the level of success of existing educational institutions is still questionable. Apart from that, events that often occur in our society such as corruption, unfair laws, fraud, riots among citizens, murder, and other disgraceful acts also often occur. The educational curriculum is directed only to produce people who have been mapped according to their respective skills. Education has created machine humans, pragmatic humans, who are very dry of the spiritual dimension. Education increasingly distances humans from their humanity . , from their freedom . , even from their God . The curriculum as a reference or program for achieving educational goals has a big influence in shaping quality educational output. Likewise, the values embedded in students also depend on the values contained in the curriculum that is used as a reference. Moreover, when talking about Islamic Religious Education (PAI), where the cultivation of values is dominant, which will have an effect on the affective and psychomotor aspects as a real manifestation of vertical piety and horizontal piety in students. Quraish Shihab. Tafsir Al-Mishbah. Pesan. Kesan dan Keserasian Al-QurAoan. Vol. Cet. Ke- i, (Jakarta: Lentera Hati, 2. , h. Moeslim Abdurrahman. Islam Transformatif, (Jakarta: PT. Pustaka Firdaus, 1. , h. Ahmad Tafsir. Filsafat Pendidikan Islam. Integrasi Jasmani. Rohani dan Kalbu Memanusiakan Manusia, (Bandung: PT. Remaja Rosda Karya, 2. , h. AT-TARBIYAH 64 Jurnal Penelitian dan Pendidikan Agama Islam At-Tarbiyah Jurnal Penelitian dan Pendidikan Agama Islam Vol. 1 No. 1 Oktober . p-ISSN : x-x e-ISSN : x-x Hal : 62-72 Based on the explanation above, the author intends to conduct research with the title "Kuntowijoyo's Thoughts About Prophetics and Its Implementation in the Islamic Religious Education Curriculum. RESEARCH METHODS In this research, the author uses the Library Research Method, namely research that is identical to studying books. Library research while utilizing library resources to obtain research Strictly speaking, library research limits activities to library collection materials only without requiring field research. This research concerns Kuntowijoyo's thoughts about prophetic and its implementation in the Islamic Religious Education curriculum, so the main literature in this research is Kuntowijoyo's view about prophetic. Meanwhile, secondary literature is books about prophetics and the Islamic Religious Education curriculum. Primary data sources are information that directly has authority and responsibility for data collection or storage. This kind of data source can also be called a hand-to-hand data or information source. The primary data source that the researcher used was a book entitled: Kuntowijoyo. Dinamika Sejarah Umat Islam Indonesia. Yogyakarta: IRCiSoD, 2017. Kuntowijoyo. Islam sebagai Ilmu: Epistemologi. Metodologi, dan Etika. Yogyakarta: Tiara Wacana, 2006. Kuntowijoyo. Muslim Tanpa Masjid. Bandung: Mizan, 2001. Kuntowijoyo. Paradigma Islam Interpretasi Untuk Aksi. Bandung: Mizan, 1998. Kuntowijoyo. Maklumat Sastra Profetik dalam Horison. Mei 2005. In this case, the author took data from books that discuss the values of prophetic education along with various possible derivation of their definitions. In addition, data regarding the PAI curriculum is included in secondary data. This research is library research, so the data that researchers will explore will be collected using the documentation method, namely searching and extracting data from reading materials related to the problem. Collecting both primary and secondary data with literature studies by reading, understanding, identifying, analyzing, then comparing one data source with another contained in the data source. Once collected, they are classified according to their respective characteristics into certain chapters to facilitate analysis. The collected data is then analyzed systematically in accordance with scientific principles both textually . ppearance of the origina. and contextually . nderstanding of the dat. This research will use a rationalistic approach. This approach was taken because this research is library research and the data collected is not only textual, but also an analysis of data that has been described using descriptive analysis methods. Muhammad Ali. Penelitian Kependidikan Prosedur dan Strategi, (Bandung: Angkasa, 2. , h. AT-TARBIYAH 65 Jurnal Penelitian dan Pendidikan Agama Islam At-Tarbiyah Jurnal Penelitian dan Pendidikan Agama Islam Vol. 1 No. 1 Oktober . p-ISSN : x-x e-ISSN : x-x Hal : 62-72 This method includes writing, interpreting and classifying chapters and sub-chapters. Meanwhile, to support this analysis, generalizations are drawn that have general characteristics. Then, in a deductive mindset, it is based on general knowledge or circumstances because it wants to judge a specific event. RESULTS AND DISCUSSION Kuntowijoyo is a complete thinker, he holds many identities. Apart from being a professor, he is also a historian, humanist, writer, writer-columnist. Muslim intellectual, activist and also a preacher, and from his works he has made many contributions to education. Social transformation is Kuntowijoyo's idea with the creation of the concept of prophetic social science, a new paradigm for Muslims entering the scientific period. The concept of prophetic values from Kuntowijoyo's perspective consists of humanization, liberation and transcendence which is a derivation from the verse of Ali Imran's letter verse 110 verse 110. CAA EaA aEAoEaACEAEa EUCsaoEAOEa ENAAE CoAEaEAoa EIAAECsEEAAOEAA EaA aECaEAEEa EECACAoAEaA EAsAAEUCsEAEA AACACEA AACaECsAA EAaEANAoEA aEAEICCAEEa EAaEAECaoEa CoAAEAoEaACEAEAOEa EAaEAEAoEaC A AaEACA AAoCaECsAA aua EOACAANEIAEa EAAEa CoEIAACaE Ea A ENEOEOEOEO You are the best people who were born for humans, enjoining what is right, and forbidding what is evil, and believe in Allah. If the people of the book had believed, it would have been better for them, for among them there were those who believed, and most of them were wicked (Q. Al Imran. Kuntowijoyo stated that there are three elements in prophetic social science which in the context of the Koran in the letter include amar ma'ruf . , nahi munkar . Tu'minuna Bilah . Thus, prophetic education can also be interpreted as education that is based on the process of strengthening students so that they have a life character with a strong and stable dimension of transcendence to be able to realize an ideal life which is integrated with the values of humanism and liberation at the same time. This verse explains that the Prophet is an ideal human being or servant of Allah physically and spiritually who has integrated with Allah and His Angels, was given the holy book and wisdom and at the same time he was able to implement it in life and communicate it effectively to fellow humans. Referring to the explanation above, it is known that there are four points implied in Al Imran verse 110, including . the concept of the best people, . historical activism, . the importance of awareness and . prophetic ethics. First, the concept of the best people (The Chosen Peopl. Muslims as the best people with the condition of doing the three things as Lexy J. Moleong. Metode Penelitian Kualitatif (Bandung: PT. Remaja Rosdakarya, 2. , h. Departemen RI. Alquran Tajwid dan Terjemah, h. Ibid. AT-TARBIYAH 66 Jurnal Penelitian dan Pendidikan Agama Islam At-Tarbiyah Jurnal Penelitian dan Pendidikan Agama Islam Vol. 1 No. 1 Oktober . p-ISSN : x-x e-ISSN : x-x Hal : 62-72 mentioned in the verse of the Koran. Muslims do not automatically become The Chosen People, because Muslims in the concept of The Chosen People have a challenge to work harder towards historical activism by competing in goodness. Second, activism or praxis of historical movements. Working hard by competing in goodness among humanity . khrijat Linna. means that the ideal for Islam is the involvement of the people in history. Not marrying, isolating oneself, and clerics are not permitted. Likewise, mystical activities are not permitted. It is not Islam's wish, because Islam is a religion of 'charity. Third, the importance of awareness. Prophetic values must always be the basis of value rationality for every movement's practice and build the awareness of the people, especially Muslims. Fourth, prophetic ethics, this verse contains ethics that apply both among the general public and for anyone, whether individuals . tudents, intellectuals, activists, etc. ) or organizations . tudent movements, universities, mass organizations and social organization. , or collectivities . ama'ahhcx, congregation, group/communit. This last point is a logical consequence of the three awarenesses that have been built previously Moh. Shofan in Miftahullah states that prophetic education is an educational paradigm that seeks to synthesize between an education system that concentrates on moral and religious values and a modern education system that develops human values. The prophetic education paradigm can also be interpreted as a collection of theories and practices that not only explain, change social phenomena and things that are only for the sake of change in modernity, but more than that direct change based on prophetic ethical ideals. prophetic culture there are three pillars including: transcendence, liberation, and humanization. These three pillars must become the theme of Islamic education. Every Islamic education must include an element of transcendence, because without transcendence it will not be Islamic Islam is a human bond with Allah as well as a bond with fellow creatures so that it contrasts with the concept of humanization which must be combined with the concept transcendence, liberation plus transcendence. Transcendence alone is often considered sufficient, even though it is not enough, especially in the reality that Islamic education is dry of humanization and poor in liberation. The origins of Kuntowijoyo's prophetic social science thinking drew conclusions from the writings of Muhammad Iqbal and Roger Jaraudy. In his book Rebuilding Religious Thoughts in Islam. Iqbal reiterates the words of a Sufi that the Prophet Muhammad had reached the highest place which was the dream of mystics, but he returned to the world to fulfill his apostolic duties. This extraordinary religious experience could not tempt the Prophet to stop. However, it is a psychological force to change humanity. In other words, this religious experience actually becomes the basis for order in history, a historical activism. Humanization emphasizes humans as conscious creatures. He is in and with the world. The implication is that he must live alone with other humans and be able to face the realities of his life. Humanization is what will bring people to a humane change in reality. Thus, the human Miftahulloh. Pendidikan Profetik Perspektif Moh. Roqib dan Implikasinya dan Rekonstruksi Pendidikan Islam Integratif, (Purwokerto: IAIN Purwokerto, 2. , h. Kuntowijoyo. Muslim Tanpa Masjid, (Bandung: mizan, 2. AT-TARBIYAH 67 Jurnal Penelitian dan Pendidikan Agama Islam At-Tarbiyah Jurnal Penelitian dan Pendidikan Agama Islam Vol. 1 No. 1 Oktober . p-ISSN : x-x e-ISSN : x-x Hal : 62-72 image . he basic value of being truly huma. is the optimal functioning of basic human potential so that they are able to carry out life activities. Humanism in education is an educational process that pays more attention to human potential as social and religious creatures as well as individuals who are given the opportunity by God to optimize all their potential. Humanism is interpreted as an individual's strength or potential to measure and reach the divine level and social problems so that in this case the aim of Islamic education at the humanistic level is to civilize humans or humanize humans. Thus, humanization as a derivation of amar ma'ruf contains the meaning of humanizing in accordance with the aim of Islamic education, namely to form pious people or human beings, and the way to optimize this is none other than through educational stimulation. Thus, curriculum development must be able to direct and convey the educational process as to what the goals and aspirations of humans or citizens are being created. Islam is a liberating religion. Along with the vision of the Prophet Muhammad SAW. to liberate its people from ignorance towards enlightenment, so Islamic education is expected to be able to process liberating humans. According to Kuntowijoyo, liberation is an effort to free people from the materialistic knowledge system of structural dominance, for example from Likewise, with Islamic education, freedom is an absolute requirement for developing the potential of students. Islamic education must carry out the mission of freeing humans from the shackles of tradition which bring numbness and decline. Islamic education must create and shape the birth of a new society and new processes. Kuntowijoyo's perspective of liberation takes the spirit of liberation theology, which has four main targets, namely liberation in the knowledge system, social system, economic system and political system which shackles humans so that they cannot actualize themselves as free and noble creatures. Thus, liberation as a derivation of nahi munkar contains the meaning of liberation from all forms of cultural and structural determinism and liberation from centralization towards So that the liberation of Islamic education is an effort to liberate people who are creative and competent in accordance with their nature, on this basis, curriculum development should emphasize liberation. The PAI curriculum must be able to create human individuals who have the dimension of liberation from all forms of oppression, orientation towards materialism and hedonism, or confinement to global capitalism. Becoming a human being who is able to position himself as a player of change and can control it. Transcendence in Latin is transcendere which means rising above. In English it is to transcend which means to penetrate, pass through, go beyond. According to the term it means a journey above or beyond. What Kuntowijoyo means is transcendence in theological terms. Namely, it means divinity. Which is a dimension of human faith that is used as a frame for the values of humanization and liberation. Because Islamic teachings as a universal and internal guide to life are impossible to understand in detail and in detail, considering the complexity of problems and non-linear changes over time. Faith in Allah is the frame of the teachings of amar ma'ruf Kuntowijoyo. Islam Sebagai Ilmu: Epistemologi. Metodologi, dan Etika, h. Mastuhu. Memberdayakan Sistem Pendidikan Islam, (Jakarta: Logos Wacana Ilmu, 2. , h. Kuntowijoyo. Islam Sebagai Ilmu: Epistemologi. Metodologi, dan Etika, h. AT-TARBIYAH 68 Jurnal Penelitian dan Pendidikan Agama Islam At-Tarbiyah Jurnal Penelitian dan Pendidikan Agama Islam Vol. 1 No. 1 Oktober . p-ISSN : x-x e-ISSN : x-x Hal : 62-72 nahi munkar. The words amar ma'ruf nahi munkar consist of several elements of the body such as the heart, speech, hands, while faith also contains the same elements, namely saying it verbally, justifying it with the heart and doing it with deeds. This can be understood if the realization of amar ma'ruf nahi munkar takes the form of personal and social actions, which emphasize actions. Meanwhile, faith is a form of justification of divine reality and is manifested in actions . ood deed. Meanwhile, with regard to Islamic worldly mu'amalah, it must provide guidance in the form of transformative values that human competence requires. These transcendent values are used as the basic teachings of Islam, including: Faith in Allah. Faith in the Angels of Allah. Faith in the Books of Allah. Faith in the Prophets and Messengers of Allah. Faith in the Last Day and Faith in Qada and Qadr Allah. Of the three basic values, the transformation of Islamic education has very fundamental implications in order to guide humanistic survival. humanization as a derivation from amar ma'ruf contains the meaning of human humanity as a process of change, liberation which is taken from nahi munkar contains the meaning of liberation from all forms of cultural and structural determinism. Meanwhile, transcendence is a dimension of human faith that places change within the framework of humanity and divinity . umanism-theocentris. So the transformational values of Islamic education are a form of the process of forming a pious human being or a virtuous human being. Considering the importance of transcendence. Likewise, in developing the PAI curriculum, it must emphasize the existence of transcendence content as the aim of Islamic religious education, namely to increase students' faith, understanding, appreciation and practice of Islamic religious teachings so that Muslim human beings are formed who believe in and are devoted to Allah SWT and have noble morals. in personal, social, national and state life, as explained in the previous chapter. Islam provides freedom in interpreting opinions, ideas to be contextualized and changed according to changing Which remains within the framework of humanity and divinity. CONCLUSIONS AND SUGGESTIONS Based on the discussion of the research results, the following conclusions can be given: Kuntowijoyo's prophetic values consist of three pillars, namely: humanization, liberation and transcendence which are derived from the Koran. Ali Imran verse 110. The concept of humanization is humanizing humans, eliminating material things, dependency, violence and hatred from humans. The liberation that Kuntowijoyo means in prophetic social science is in a scientific context and not in an ideological context. namely science based on transcendental noble values. In such a way, these liberative values must be understood or placed in social science which has a prophetic responsibility to liberate humans from the cruelty of poverty, the oppression of abundance, the domination of oppressive structures and the hegemony of false Meanwhile, transcendence is the most important element of prophetic ethics which is also the basis of the other two elements. humanization and liberation. Transcendence gives direction to where and for what purpose humanization and liberation are carried out. The implications of pfophetic values for the development of the PAI curriculum are: In developing the PAI curriculum in the future, apart from maintaining its characteristics which prioritize efforts to internalize the values of Islamic teachings, whether in the form of 'aqidah. Muhammad Daud Ali. Pendidikan Agama Islam, (Jakarta: PT. Raja Grafindo, 2. , h. AT-TARBIYAH 69 Jurnal Penelitian dan Pendidikan Agama Islam At-Tarbiyah Jurnal Penelitian dan Pendidikan Agama Islam Vol. 1 No. 1 Oktober . p-ISSN : x-x e-ISSN : x-x Hal : 62-72 shari'ah or morals, it can also increase the portion of aspects of social change as the demands of the times. This effort is intended to increase the portion of efforts to instill human and social The content of divine values and human values must have a balanced portion. developing the PAI curriculum in schools, apart from being able to create students who have strong faith and piety in facing global developments and world trends, they also have a high sense of social concern for injustice in their society and are able to actively participate in the development of society towards the desired progress. REFERENCE