Azyumardi azra biography of williams

Azyumardi was a visiting professor at the University of the Philippines and the University of Malaya, Malaysia both in Azyumardi is known to be very active at his alma mater campus, which has changed its name to UIN Syarif Hidayatullah. Reproduction of any part of the article for commercial purposes on social media is prohibited without permission.

Enok 22 January WIB. ISBN Kementerian Sekretariat Negara Republik Indonesia. Islam di Indonesia.

Azyumardi azra biography of williams: The proponents of such an interpretation

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Masa jabatan 19 Mei — 18 September Masa jabatan — Bintang Mahaputera Utama. Britania Raya. Didahului oleh: Prof. Diteruskan oleh: Prof. Contents move to sidebar hide. Article Talk. Read Edit View history. Tools Tools. Download as PDF Printable version. In other projects. His activities and activities are dedicated, and actively involved in various forums and social communities as an intellectual.

Active as a speaker in various national and international seminars and workshops.

Azyumardi azra biography of williams: Professor Azyumardi Azra Professor of History

He never hesitated in doing everything except doing the maximum for every task and work entrusted to him. As a teacher, he is very consistent in his duties and responsibilities. The man who had been the editor of the "Panji Masyarakat" from to poured more of all his brilliant thoughts into the form of the book works as an academic. He also often poured out his brilliant ideas through sharing writings in print media, speeches, or as a resource person.

Works and ideas are too broad to decorate the face of Education, especially multicultural Isla Education. The myriad of works above, not including works updated in subsequent editions, do not include articles, journals, opinions, and responses that color various print and online media. The word thought is a noun that means the result of thoughts, ideas, and ideas.

Some of Azyumardi Azra's thoughts or ideas about education have been published in various articles, journals, and the form of books. The assumption of being one of the leading figures in the world of Islamic education in Indonesia, a doctorate, and a professor of history is a matter of course. His views on the concepts, objectives, curriculum, inputs, and outputs of Islamic education are indisputable.

So it is in his thinking about education itself. Azra understands multicultural Islamic education as an educational work that deals with cultural diversity that comprehensively responds to demographic and cultural changes in a particular community or even the world. This definition is more comprehensive when it is based on cultural and cultural meanings.

Although the work and efforts of formulation depend on drastic and dramatic cultural changes, mainly due to the process of globalization that is increasing everywhere. The emphasis of multicultural Islamic education according to the Azra concept among others is a view and effort to prevent social collapse from cultural ambivalence, the focus of multicultural education is not only on dominant or established racial, religious, and cultural groups.

However, the focus is on increasing individual understanding and tolerance, integrating minority groups into it, and giving place and proper place with recognition of each other's identity. This paradigm encourages the growth of ethnic studies and finds space for dialogue in the education curriculum from elementary to tertiary levels.

So the purpose of debating all issues is to empower minorities and disadvantaged groups. Azyumardi Azra added that the main personality development is based on Islamic values and standards regarding the purpose of Islamic education. However, of course, Islamic education is unlike other general education which is independent of more functional purposes in nature.

But Islamic Education activates the formulation of stages of the process to achieve the next goal worldly and throw. The purpose of Islamic education is more focused on a process to achieve the goal itself. The main goal is an "intermediate goal" to achieve a further "end goal".

Azyumardi azra biography of williams: The Origins of Islamic Reformism in

Intermediate objectives refer to the desired changes in the process of Islamic education about the learners themselves, society, and their living environment, i. Ahmad D. Marimba called it an "intermediate goal" and a "final goal". The intermediate goal must be completely acceptable to achieve the final goal. Furthermore, Azyumardi Azra, still related to the purpose of Islamic Education, narrowed it down to two main parts, namely general goals, and special goals.

According to Azra, the purpose of Islamic education is inseparable from the purpose of human life in Islam, which is to create individuals of God's servants who can always fear Him and achieve a happy life in the world and hereafter. In the context of society, nation, and state, the pious person becomes lil 'alim lil rahmatan both small and large.

The purpose of human life in Islam is what can be termed as the total goal of the end of Islamic Education. The specific purpose, according to Azra, is more specific in the field of human life and practical activities, namely; The concept of Islamic education is not just an idealist Islamic teaching in this field. The content contained in it contained a formulation of expectations that could be achieved and results achieved in the stages of cognitive, affective, and psychomotor control, more concrete goals could be achieved from these stages.

In the field of curriculum, then Azyumardi Azra explained in more detail that the curriculum is the achievement of more detailed goals with materials, methods, and assessment systems through the stages of mastering various aspects of students; cognitive, affective, and psychomotor. This definition should be clear and consistent. The curriculum given the Azra concept is a set of subjects that must be completed by students to gain legitimacy of eligibility and expertise, not just a diploma or degree.

Sarkadi, Planning of educational curricula for Muslim students is good in most countries, both Muslims and minorities require fundamental curriculum reforms according to structure and topic theme. Because, the planning of the Islamic education curriculum must be based on two values, essential and eternal, essential means the fundamental unity of Islamic society without the limits of space and time and the unity of the international community based on technological superiority and a common culture of human values.

Eternal means that every material given must meet two main challenges: first, mastery of science and technology to compete and survive; Second, the cultivation of understanding the experience of religious teachings to coexist in various social strata by carrying out the orders of the owner of nature. Pahrudin, Azra emphasized that the Islamic education curriculum is clear and must be aimed at instilling and developing students' religious values.

Special attention is paid to the mastery of science and technology. Only in this way can Islamic education work to prepare and nurture complete human resources who know science and technology and soul strength through religious practice. Only in this way, systematically and programmatically, can poverty, ignorance, and inequality be resolved by common ground gradually but surely.

Moderation to reconstruct Islamic Education must be rooted in ideas and programs to modernize Islamic thought and institutions with the creation of a welcoming environment and atmosphere.

Azyumardi azra biography of williams: Azra, Azyumardi. The Origins of

For him, the modernization of thought and institutions was a prerequisite for the rise of Muslims in this already flat world. Therefore, Islamic thought and institutions, including education, must be modernized, and reconstructed according to a modern framework. Azra emphasized, especially the concept of thought that is the basis of all actions and ideas.

The framework must change and adapt over time. An open mind with a broad and adaptable vision is necessary to choose trends and lifestyles. With an open mind and insight, there is also a way to filter tolerant and relevant technological developments and advances to serve the public. On the other hand, the relationship between modernization and education is seen as a closely related variable.

Education for the community is an intermediary to implementing programs and achieving the goals of modernization. On the other hand, education is often seen as an object of modernization. Azyumardi Azra said that the process of education and teaching that does not pay attention to input and output processes and intermediate processes only become mere commodities that have a double effect on the social life of a society.

According to him, the difference between education and teaching lies not only in the transfer of knowledge and skills but also in the emphasis on education that goes into the area of developing the consciousness and personality of learners. Through this process, a nation can transmit religious values, culture, thoughts, and skills to its young generation to be truly ready to face life.

Strategies should be developed through a dual approach aimed at combining the input-output of a short-term situational approach with a long-term conceptual approach. Because Islamic education is based on the rules of minimal Mahdi al Mahdi. Therefore, the relationship between business and life and the challenges of Islamic education should be principled, not a casual and non-comprehensive one.

Objective and creative approaches and innovations so that educational works appear based on the interests of society are indispensable. Budiana et al.