MAAoALIM: Jurnal Pendidikan Islam Volume 5.
Nomor 2.
Desember 2024 DOI: 10.
21154/maalim.
Islamic Education According to Ahmad Dahlan's Perspective:
Contribution and Implementation in A Modern Social Context Ratna Etikasari Agus Institut Agama Islam Negeri Ponorogo etikasari03@gmail.
Abstract: The thoughts of KH.
Ahmad Dahlan are a practical reaction to the bad conditions faced by Muslims in Indonesia.
Muslims are left behind in the political, social, and economic KH.
Ahmad Dahlan stated that Islamic education seeks to develop Muslims into individuals who are virtuous, pious in their religious beliefs, have broad insight and awareness of modern scientific issues, and are ready to fight for the progress of their society.
The purpose of this study is to analyze Islamic education according to Ahmad Dahlan's thoughts in the contribution and implementation of the modern social context.
This study is part of a qualitative research project using a systematic review approach.
Systematic review is a method that uses evidence based on previous evidence through review, structured evaluation, classification, and The results of the study show: .
Ahmad Dahlan has a view on the importance of personality formation as an important target of educational goals.
Islamic education needs to be open, innovative, and progressive in relation to improving the curriculum by including religious and general education materials in an integrative manner.
changes and renewal are able to integrate aspects of religious values and general knowledge, faith, and technological progress.
through the process of awareness, the social contextual pattern learning approach.
Keywords: Ahmad Dahlan.
Modern Social.
Islamic Education.
Abstrak: Pemikiran KH.
Ahmad Dahlan merupakan reaksi praktis terhadap kondisi buruk yang dihadapi umat Islam di Indonesia.
Umat Islam tertinggal di bidang politik, sosial, dan KH.
Ahmad Dahlan menyatakan bahwa pendidikan Islam berupaya mengembangkan umat Islam menjadi individu yang berbudi luhur, saleh dalam keyakinan agamanya, memiliki wawasan dan kesadaran yang luas tentang isu-isu ilmiah modern, dan siap berjuang untuk kemajuan masyarakatnya.
Tujuan dari penelitian ini adalah untuk menganalisis pendidikan Islam sesuai dengan pemikiran Ahmad Dahlan dalam kontribusi dan implementasi konteks sosial modern.
Penelitian ini merupakan bagian dari proyek penelitian kualitatif dengan menggunakan pendekatan tinjauan sistematis.
Tinjauan sistematis adalah metode yang menggunakan bukti berdasarkan bukti sebelumnya melalui tinjauan, evaluasi terstruktur, klasifikasi, dan kategorisasi.
Hasil penelitian menunjukkan: .
Ahmad Dahlan memiliki pandangan tentang pentingnya pembentukan kepribadian sebagai target penting dari tujuan .
Pendidikan Islam perlu terbuka, inovatif, dan progresif dalam kaitannya dengan meningkatkan kurikulum dengan memasukkan materi pendidikan agama dan umum secara .
perubahan dan pembaharuan mampu mengintegrasikan aspek nilai-nilai agama dan pengetahuan umum, keyakinan, dan kemajuan teknologi.
Melalui proses kesadaran, pendekatan pembelajaran pola kontekstual sosial.
Kata kunci: Ahmad Dahlan.
Sosial Modern.
Pendidikan Islam.
MAAoALIM: Jurnal Pendidikan Islam Volume 5.
Nomor 2.
Desember 2024 DOI: 10.
21154/maalim.
INTRODUCTION
KH.
Ahmad Dahlan is one of the figures who is considered a reformer of Islamic education who aims to combine religious knowledge and general knowledge1.
He is the founder of Muhammadiyah, the largest Islamic organization in Indonesia 2.
Since its founding, the Muhammadiyah organization movement pioneered by K.
Ahmad Dahlan has been actively preaching with the principle of amar ma'ruf-nahi munkar3.
This movement carries various ideas, such as inviting people to convert to Islam, straightening out Islamic teachings, and improving the standard of living in the fields of education, social services, society, economy, and culture.
4In its development.
Ahmad Dahlan focused his efforts on teaching and education after he founded Muhammadiyah in 1912.
Access to education for indigenous people was limited at that time by the Dutch East Indies government.
Ahmad Dahlan stated that moral education, individual education, social education, and individual education are basic educational ideals that must be preserved and practiced to create a great nation.
Ahmad Dahlan was the fourth of seven siblings.
Maulana Malik Ibrahim, a famous Wali Songo leader who pioneered the spread and advancement of Islam in Java, was his 12th generation descendant 5.
He lived in Mecca for five years after performing the hajj at the age of fifteen, during which time he was introduced to the theories of Islamic reformers including Muhammad Abduh, al-Afghani.
Rasyid Ridha, and Ibn Taimiyah.
In 1888, he returned to his hometown and adopted the name KH.
Ahmad Dahlan6.
After performing the hajj, he became involved in further social activities, such as starting study groups, building huts for public education, and maintaining close ties with other ulama organizations and movements such as Budi Utomo and Jamiat Khair.
In 1912, he founded Muhammadiyah in the village of Kauman.
Yogyakarta7 Enok Sadiah.
AuKritik Kh.
Ahmad Dahlan Teradap Pendidikan Islam Dan Kaitannya Dengan Pendidikan Nasional,Ay Rausyan Fikr 18, no.
: 35Ae47.
Fahmi Karimuddin.
AuPemikiran KH .
Ahmad Dahlan Tentang Modernisasi Pendidikan Islam Di Indonesia,Ay Jurnal At-Tarbiyyah: Jurnal Ilmu Pendidikan Islam 9439 .
: 1Ae9.
Ahdar.
AuK.
Ahmad Dahlan: Pemikiran Sosialnya,Ay Al MaAo Arief: Jurnal Pendidikan Sosial Dan Budaya 1.
No.
: 11Ae20.
Lilis Dini Septiani Mainuddin.
AuKonsep Pendidikan Islam Dalam Perspektif KH.
Ahmad Dahlan,Ay Tajdid 6 .
: 1Ae13.
Wahyu Hidaya Zain.
Fadhilah Luthfiyyah.
Syifa Rahmawat.
Dwi Ayu Istiqomah.
AuPerbandingan Konsep Pemikiran Pendidikan Islam K .
H .
Hasyim Asy Ao Ari,Ay Motivasi Dan Bahasa 2, no.
: 161Ae65.
Aprilia Dwi Mulyandari.
AuPendidikan Karakter Menurut K.
H Ahmad Dahlan Dan Relevansinya Di Indonesia,Ay Studi Agama-Agama 8, no.
: 84Ae98.
Enok Sadiah.
AuKritik Kh.
Ahmad Dahlan Teradap Pendidikan Islam Dan Kaitannya Dengan Pendidikan Nasional.
Ay MAAoALIM: Jurnal Pendidikan Islam Volume 5.
Nomor 2.
Desember 2024 DOI: 10.
21154/maalim.
Education in Indonesia was still very outdated in the early 20th century, especially for Muslims.
The education system at that time tended to be conventional, with little emphasis on the delivery of religious knowledge in a conservative manner8.
The idea of modern Islamic regeneration emerged as a result of the decline and fragility of the Islamic world caused by various internal problems among Muslims.
Muhammadiyah was founded with the aim of maintaining Islamic faith in order to facilitate the formation of a true Islamic society.
addition, the arrival of imperialism was one of the contributing factors9.
The entry of the West into the Islamic world resulted in Western colonization, resistance from Muslims, and the influence of Western superiority in the fields of science, technology, and organization 10.
KH.
Ahmad Dahlan argued that education requires a strong foundation.
This foundation serves as a conceptual framework for developing the ideal ideas and goals of Islamic education, both horizontally .
and vertically .
The mission of human creation in the perspective of Islam has at least two sides: as abd Allah and khalifah fi al-ardh.
Humans have essentially been gifted by Allah with al-ruh and alaql at the time of their creation 11.
Therefore, education should be a means to foster the capacity of al-ruh in concluding guidelines for practicing human submission and khaliq.
For this, a free and methodical theoretical framework is needed that refers to the universal principles of Islamic The process of developing a conceptual framework to draw conclusions on various When higher authorities are unable to resolve existing issues, this procedure is used.
this sense, education is one way to strategically articulate tajdid in order to understand Islamic teachings proportionally13.
In this case, it appears that Ahmad Dahlan realized that Muslims have long been bound by religious doctrines and customs that deviate from the core principles of Islam.
KH.
Ahmad Dahlan felt the need to establish an educational institution that focused on contemporary education, namely with a classical system, in order to implement his reform ideas Zain.
Fadhilah Luthfiyyah.
Syifa Rahmawat.
Dwi Ayu Istiqomah.
AuPerbandingan Konsep Pemikiran Pendidikan Islam K .
H .
Hasyim Asy Ao Ari.
Ay Mulyandari.
AuPendidikan Karakter Menurut K.
H Ahmad Dahlan Dan Relevansinya Di Indonesia.
Ay Yuliana Hermawanti.
AuKonsep Pendidikan Islam Menurut K.
H Ahmad Dahlan,Ay Promis 2, no.
September .
: 3Ae5.
Achmad Abimubarok.
AuGagasan k.
Ahmad Dahlan Tentang Pendidikan Islam Yang Ideal Dan Relevansinya Dengan Kebijakan Merdeka Belajar,Ay Rausyan Fikr.
18, no.
: 14Ae24.
Zetty Azizatun et al.
AuStudy Komparatif Dalam Konsep Pembaruan Pendidikan Islam Di Indonesia DAHLAN ( 1869-1923 M ) DAN KH.
Hasyim AsyaAoari .
1-1947 M),Ay Didaktrika Religia 2, no.
): 135Ae Hardiansyah.
AuKontribusi Gagasan k.
Ahmad Dahlan Dalam Dinamika Pendidikan Di Kota Pangkal Pinang,Ay Kuttab 06 .
: 50Ae60.
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in the field of education14.
At that time, what he did was still very rarely done by Islamic educational institutions.
Here, he skillfully combined the old education system with the Dutch education system.
KH.
Ahmad Dahlan observed that while religious schools, especially Islamic boarding schools, exclusively provided religious information.
Dutch schools, such as His and Mulo, only taught general knowledge15.
KH.
Ahmad Dahlan collaborated with the madrasah education system and the Islamic boarding school education system because quality and progressive Islamic educational institutions need to have a balance between general knowledge and religious knowledge.
KH.
Ahmad Dahlan's perspective does not distinguish between religious knowledge and general knowledge, which is very relevant to the teachings of the Qur'an about knowledge that goes beyond religious knowledge and sharia.
The Qur'an also encourages us to pursue worldly knowledge because it is one way to build and improve that KH.
Ahmad Dahlan combines the spirit of ijtihad with the elimination of taqlid by returning to the Koran and Sunnah.
There are three main reasons why Muhammadiyah succeeded in creating a modern Islamic movement 16.
First.
Muhammadiyah is now considered the main center of modern, progressive, and puritan Islamic preaching in Indonesia.
Muhammadiyah's long history and achievements in preserving Indonesian culture and bringing modernity on a solid religious foundation are important models for the development of Indonesia and global society.
Second, to realize Muhammadiyah's vision of a true Islamic society, all elements of Muslim society must work together.
Ultimately.
Muhammadiyah is a movement that reaches Indonesia and includes a network of educational, medical, and economic institutions 17.
Thus, it serves as a broad testing ground for the application of science, technology, and moral principles in order to strengthen society.
The ability of a social movement to inspire devotion, mobilize resources, create and seize opportunities, formulate strategies, provide conceptual frameworks for demands, and shape movement outcomes is greatly influenced by its leadership18.
Social movement leaders make strategic decisions that motivate and plan for additional people to join the social Karimuddin.
AuPemikiran KH .
Ahmad Dahlan Tentang Modernisasi Pendidikan Islam Di Indonesia.
Ay Eka Ratnawati and Nurul Istiq.
AuPemikiran Pendidikan K .
H .
Ahmad Dahlan DanAy 1, no.
43Ae50.
Abdul Chadjib Halik.
AuKontribusi KH Ahmad Dahlan Dalam Reformasi Pendidikan Islam Dan Transformasi Sosial Di IndonesiaAy 3, no.
: 4623Ae35.
A Qurrota et al.
AuInovasi Kelembagaan Pendidikan Islam Perspektif KH.
Ahmad Dahlan Dan Relevansinya Di Era Modern,Ay Intelektual 14, no.
: 223Ae38, https://doi.
org/10.
33367/ji.
Rahmat Abd Fatah.
AuRasionalitas Tindakan KH .
Ahmad Dahlan Dalam Pengembangan Pendidikan Islam Di Indonesia,Ay Jurnal On Education 07, no.
: 4389Ae4402.
MAAoALIM: Jurnal Pendidikan Islam Volume 5.
Nomor 2.
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The ideas of renewal were absorbed by him from the thoughts of Ibn Taymiyyah, al-Afgani.
Abduh, and Rasyid Ridha.
He began to make efforts to straighten the beliefs and practices of the Muslim community in Kauman, which formally, it can be said, had never received an education.
The phrase "social renewal" describes dramatic changes in the composition and operation of society that occur over a long period of time.
20define social transition as changes in cultural norms, interaction styles, and social structures.
Technological innovation and globalization are two internal and external forces that often drive these When applied to social and economic life.
Islamic values are intended to create a just and successful society22.
This is how social transformation is seen in an Islamic Based on the explanation above, this article will analyze Islamic Education According to Ahmad Dahlan's Perspective: Contribution and Implementation in a Modern Social Context.
RESEARCH METHOD
This study is part of qualitative research using a systematic review approach.
Systematic review is a method that uses previous evidence-based evidence through review, evaluation, structured evaluation, classification, and categorization.
Because the steps and strategies for conducting a systematic review are well-planned and structured, this method is very different from the method that is only used to convey literature studies 23.
Systematic review is a type of evidence synthesis in which broad or narrow research questions are formulatedecause the steps and strategies for conducting a systematic review are well-planned and structured, this method is very different from the method that is only used to convey literature studies 24.
and data directly related to the systematic review questions are identified and synthesized.
Data is collected through a review of previous research literature.
Then, it is concluded through deductive reasoning .
eneral to specifi.
The following will describe the flow of this research.
Ellya Roza A.
Faizal.
AuKonsep Pendidikan K.
H Ahmad Dahlan,Ay HikmaH 12 .
: 142Ae52.
Rasimin Hamsah.
Muhammad.
Nurchamiudah.
AuPemikiran Pendidikan k.
Ahmad Dahlan Dan Relevansinya Dengan Dunia Pendidikan Modern,Ay Rislalah 7, no.
: 378Ae90.
Abrina Maulidnawati.
Syarifuddin Ondeng Jumrah.
AuRelevansi Pemikiran Kh.
Ahmad Dahlan Dan Kh.
Hasyim AsyAoari d an Pengaruhnya Dalam Bidang Pendidikan Islam,Ay Al Urwatul Wutsqa 2, no.
: 9Ae A.
Faizal.
AuKonsep Pendidikan K.
H Ahmad Dahlan.
Ay Sugiyono.
Metode Penelitian Kuantitatif.
Kualitatif Dan R&D (Bandung: PT Alfabet.
, 2.
Sugiyono.
MAAoALIM: Jurnal Pendidikan Islam Volume 5.
Nomor 2.
Desember 2024 DOI: 10.
21154/maalim.
RESULT AND DISCUSSION
The main goal of education is According to KH Ahmad Dahlan, it is to produce individuals who have general knowledge, religious understanding, and are ready for battle.
Various educational goals, especially agricultural education and Dutch education, must be replaced by the determination of educational goals.
KH.
Ahmad Dahlan realized how important education is to live a better life.
To hone students' intellectual abilities and fortify their spirituality.
KH Ahmad Dahlan must consider various knowledge, both religious and general.
Techniques like this for schools will ultimately be able to produce high-minded scholars.
This is based on the statement "Dadijo Kijahi sing kemadjoean, adja kesel anggonmu nyambut gawe kanggo Muhammadiyah" .
e a progressive kyai, never get tired of working for Muhammadiya.
In this statement, there are several important things, namely the term Kiai is a figure who is very proficient in religious knowledge and is a pious figure, has noble morals, and masters religious knowledge in depth.
Thus, the Muhammadiyah association founded by KH.
Ahmad Dahlan discussed more about how he developed the education system.
A cleric, he was adamant about improving Indonesian society according to Islamic principles.
He tried to practice religious life.
According to him, the spirit of a country needs to be developed before its society can be formed through a strong emphasis on improving religious life through social service and education.
Based on the analysis that has been done.
Islamic Education According to Ahmad Dahlan's Perspective: Contribution and Implementation in the Modern Social Context includes:
Ahmad Dahlan has a view regarding the importance of personality formation as an important target of educational goals.
According to K.
Ahmad Dahlan, personality development should be the main focus of educational goals.
He argued that only individuals with positive personalities can achieve greatness both in this world and in the hereafter2627.
Ahmad Dahlan also argued that education should provide students with the information and skills necessary to make real Nafik Muthohirin.
AuModernisasi Pendidikan Islam Ahmad Dahlan : Perspektif Kesadaran ( Konsientisasi ) Kritis Paulo FreireAy 8, no.
: 51Ae62.
Diningrum Citraningsih.
AuTujuan Dan Manajemen Pendidikan Dalam Perspektif K.
Ahmad Dahlan,Ay SALIHA: Jurnal Pendidikan & Agama Islam 4, no.
: 171Ae85, https://doi.
org/10.
54396/saliha.
Fatah.
AuRasionalitas Tindakan KH .
Ahmad Dahlan Dalam Pengembangan Pendidikan Islam Di Indonesia.
Ay MAAoALIM: Jurnal Pendidikan Islam Volume 5.
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Desember 2024 DOI: 10.
21154/maalim.
Thus, instruction that meets the demands of the society in which students are placed is appropriate instruction.
The economic situation of the Indonesian people, who were left behind due to their lack of access to the government and private sectors, became an inspiration for K.
Ahmad Dahlan's ideas.
Conservative Muslim beliefs, according to K.
Ahmad Dahlan, overemphasized the spiritual side of life3031.
The Islamic world has experienced stagnation or even decline as a result of this mindset, while other cultures have seen economic progress.
Ahmad Dahlan's obsession was the effectiveness of the Western education system implemented in government and missionary schools.
Material progress, according to Ahmad Dahlan, must come first because it will equate their welfare with the welfare of the colonizers.
Islamic education needs to be open, innovative and progressive in relation to improving the curriculum by including religious and general education material in an integrative Islamic teachings are actually greatly influenced by regional cultures originating from Indonesia32.
Before Islam entered Indonesia, ancient customs and beliefs about anima and dynamism already existed in Indonesia, and these beliefs were in line with the rise of Buddhism and Hinduism.
33 However.
Islam entered Indonesia after a long journey that was increasingly hampered by a number of traditions and rituals.
KH.
Ahmad Dahlan combined the spirit of ijtihad with the elimination of taqlid by returning to the Qur'an and Sunnah.
34KH Ahmad Dahlan tried, like Al-Afghani and Abduh, to combine Islamic teachings with contemporary 35By eliminating the sorogan and bandongan systems in Islamic boarding schools.
Kiai Dahlan was able to build a contemporary Islamic education system that imitated the classical Western learning system and was equipped with facilities such as benches, chairs, and Adisty Nabilah Fitri and Lilis Karyawati.
AuKonsep Pendidikan Islam Menurut K .
H .
Ahmad DahlanAy 6, no.
: 1049Ae53.
Erwin Yudi Prahara.
AuKepemimpinan K.
Ahmad Dahlan Dalam Pendidikan Islam,Ay Cendekia 13, 2 .
: 158Ae59.
Putri Yuliasari.
AuRelevansi Konsep Pendidikan Islam Kh.
Ahmad Dahlan Di Abad 21,Ay As-Salam 5 .
( .
: 45Ae64.
Zain.
Fadhilah Luthfiyyah.
Syifa Rahmawat.
Dwi Ayu Istiqomah.
AuPerbandingan Konsep Pemikiran Pendidikan Islam K .
H .
Hasyim Asy Ao Ari.
Ay Abimubarok.
AuGagasan k.
Ahmad Dahlan Tentang Pendidikan Islam Yang Ideal Dan Relevansinya Dengan Kebijakan Merdeka Belajar.
Ay Mulyandari.
AuPendidikan Karakter Menurut K.
H Ahmad Dahlan Dan Relevansinya Di Indonesia.
Ay Yuliasari.
AuRelevansi Konsep Pendidikan Islam Kh.
Ahmad Dahlan Di Abad 21.
Ay Bayu Suta Wardianto.
AuRelevansi Pemikiran KH.
Ahmad Dahlan Terhadap Pendidikan Agama Islam Di Era 4.
0Ay 21 .
: 281Ae90.
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According to him, because the education system is a field that must be developed separately, adopting a Western-style education system does not mean belittling religious 36 KH Ahmad Dahlan defined ideal Islamic education as education that prioritizes According to KH.
Ahmad Dahlan, "All religious teachings must be proven true.
through the application of reason.
This shows that Islamic education that is more than just indoctrination is something that is highly recommended by K.
Ahmad Dahlan.
Every educational effort in ideal Islamic education will aim to be the subject of scientific analysis of cause and effect.
The curriculum created by KH.
Ahmad Dahlan is the same curriculum as that taught in Dutch schools3738.
Muhammadiyah schools use KH.
Ahmad Dahlan's curriculum.
Religious sciences are only a small part of the curriculum compared to general sciences, which have a broader scope.
The key elements are that graduates of Muhammadiyah schools must be able to read and write the Qur'an in Arabic, complete the five daily prayers, and perform sunnah They must also be able to recognize bid'ah, superstition, and shirk, as well as understand the basics of Islam and be able to become devout Muslims in carrying out 39 On the other hand.
KH Ahmad Dahlan's strategy pays more attention to communitybased learning and practice.
40 KH Ahmad Dahlan seeks to raise a generation of Muslims who are not only devout but also competent and informed, ready to face the difficulties of the modern world, by establishing schools that offer general science teaching in addition to religious teaching.
This strategy reflects his view that Muslims need a comprehensive education to become competitive and useful members of contemporary society.
Halik.
AuKontribusi KH Ahmad Dahlan Dalam Reformasi Pendidikan Islam Dan Transformasi Sosial Di Indonesia.
Ay Karimuddin.
AuPemikiran KH .
Ahmad Dahlan Tentang Modernisasi Pendidikan Islam Di Indonesia.
Ay Enok Sadiah.
AuKritik Kh.
Ahmad Dahlan Teradap Pendidikan Islam Dan Kaitannya Dengan Pendidikan Nasional.
Ay Mainuddin.
AuKonsep Pendidikan Islam Dalam Perspektif KH.
Ahmad Dahlan.
Ay Sari.
Sari.
Noviani.
, & Paizaluddin.
AuPemikiran Pendidikan Islam Ahmad Dahlan,Ay IHSANIKA :
Jurnal Pendidikan Agama Islam .
134Ae47, http://repository.
id/dspace/bitstream/123456789/35364/2/DWI PUSPA KHAIRUNNISAFU.
pdfhttps://jurnal.
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MAAoALIM: Jurnal Pendidikan Islam Volume 5.
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Changes and updates are able to integrate aspects of religious values and general knowledge, faith, and technological progress.
Obstacles faced by KH.
Ahmad Dahlan in implementing his revolutionary ideas in the field of education4142.
One of them was when he collaborated with the Budi Utomo group, which at that time was less popular with Muslims, especially among orthodox Muslims.
However.
KH.
Ahmad Dahlan succeeded in becoming a pioneer by establishing a madrasah that combined broad education with an understanding of Islam.
KH.
Ahmad Dahlan was able to provide a more inclusive educational perspective despite facing rejection from many parties.
Muslims in the modern era, especially those who have formal education .
ither in Islamic boarding schools or other institution.
43, are trying to meet the demands of society that require digital literacy.
Islamic Religious Education learning has inevitably experienced On the other hand.
Islamic Religious Education learning continues to develop and experience renewal .
due to various challenges of the times.
44 The ideas and views of Ahmad Dahlan regarding the various advances and changes of this century are still very relevant and have an impact on Islamic religious education in the contemporary era.
45 Renewal education must develop and apply the contextualization of previously existing concepts by developing them in line with technological advances and the times.
However, this idea still adheres to the basic principles .
of education.
This means that in order to learn, both teachers and students must be able to use current technology.
However, it is important to emphasize that the education provided does not deviate from the basics of education.
Digital technology is used to support the current educational process.
By utilizing current digital media, this technology can be used to teach or preach while still emphasizing Islamic knowledge that is in line with the Qur'an and Hadith, as well as being cultured and The idea put forward by K.
Ahmad Dahlan is still very relevant in modern times, when scientific and technological freedom are increasingly evident.
Islamic religious education in modern times must be inclusive while still emphasizing morality, humanity, and the importance of upholding the monotheistic religion that must be upheld.
Firdaus Fauzi.
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Jumrah.
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Ahmad Dahlan Dan Kh.
Hasyim AsyAoari d an Pengaruhnya Dalam Bidang Pendidikan Islam.
Ay A.
Faizal.
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H Ahmad Dahlan.
Ay Hardiansyah.
AuKontribusi Gagasan k.
Ahmad Dahlan Dalam Dinamika Pendidikan Di Kota Pangkal Pinang.
Ay Abdul Munib Roybah.
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: 86Ae99.
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Through the process of awareness, a social-contextual pattern learning approach.
KH.
Ahmad Dahlan did not use textual techniques when teaching religious lessons.
instead, he designed a contextual learning method through a process of awareness.
One famous example is when Kyai often read the letter al-Ma'un to his students, helping them understand that the letter urges them to help the poor and neglected and that they must practice its The next letter was changed after the students had the opportunity to practice the After three months of teaching Surah Al-Ma'un, he began to emphasize that religion is an activity, not just a matter of cognition.
This is in line with the cognitive, emotional, and psychomotor aspects of education.
Thus, after carrying out the commands contained in Surah Al-Ma'un, his students move on to the material of the next surah, and so on.
Judging from the students, the school founded by KH.
Ahmad Dahlan also offers new In KH.
Ahmad Dahlan's school, not only male students but also female students are 47Muslim women in this organization receive special attention.
Ahmad Dahlan tried hard to integrate women into his organization as a valuable and effective instrument.
According to him, women are an important part of society and should not be ignored in the This is one part that women are part of a civilization that has the capacity to create a nation, religion, and organization.
Without information, women will be seen as nothing more than life partners, and finally, as housewives, members of organizations, and even citizens, their rights will be ignored.
How many good things can women do as housewives, even in the country and finally in the Islamic generation, if they have education.
In the process, he also organized special education for street children and vagrants known as Fathul Asror Miftahus Sa'adah (FAMS) 48.
The learning is similar to that developed by Pulo Freire, namely through problematization or awareness of one's condition to change.
Changes in the renewal of Islamic education methodology.
Ahmad Dahlan provides a new perspective on religious teaching by giving students the opportunity to ask questions and use question and answer sessions.
By considering students as living, breathing objects of learning who are free to speak and ask questions to their teachers.
Ahmad Dahlan brought about a revolution in teaching methods.
Mainuddin.
AuKonsep Pendidikan Islam Dalam Perspektif KH.
Ahmad Dahlan.
Ay Nursalim and Lukmanul Hakim.
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: 326Ae38, https://doi.
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Fauzi.
AuSejarah Pemikiran Pendidikan Islam KH.
Ahmad Dahlan.
Ay MAAoALIM: Jurnal Pendidikan Islam Volume 5.
Nomor 2.
Desember 2024 DOI: 10.
21154/maalim.
CONCLUSION
Based on the analysis that has been done.
Islamic Education According to Ahmad Dahlan's Perspective: Contribution and Implementation in Modern Social Context includes: .
Ahmad Dahlan has a view on the importance of personality formation as an important target of educational goals.
Islamic education needs to be open, innovative, and progressive related to the improvement of the curriculum by including religious and general education materials in an integrative manner.
changes and renewals are able to integrate aspects of religious values and general knowledge, faith, and technological progress.
Through the process of awareness, the learning approach uses a social contextual pattern.
BIBLIOGRAPHY