Mapping the onto-epistemic frontiers between critical pedagogy and Islamic pedagogy: is a trading zone achievable?

The objective of this research is to explore how Henry Giroux’s theory of critical pedagogy can be applied to Islamic history education in order to enhance critical thinking, social awareness, and transformative learning. The study adopts Giroux’s theoretical framework, which includes ontological, epistemological, and axiological dimensions emphasizing student agency, dialogical learning, and ethical engagement. Using a qualitative literature study as the research method, this paper analyzes scholarly works on critical pedagogy and Islamic education to construct a contextual learning model for undergraduate Islamic history courses. The results demonstrate that traditional approaches to Islamic history often emphasize memorization over critical engagement, thereby limiting students' ability to relate historical narratives to contemporary social realities. By applying Giroux’s critical pedagogy, the study proposes a learning design that includes material and strategy innovations, diverse media tools, and formative assessments focused on critical dialogue and social relevance. The implications of this research suggest that adopting critical pedagogy in Islamic history education can contribute to the development of socially conscious, ethically responsible, and critically aware learners. The originality of this work lies in bridging Western critical pedagogy with Islamic educational objectives, offering a novel curriculum design that aligns with both transformative learning principles and the moral mission of Islamic education

The teaching of Islam in Western and non-Western societies may be located along a continuum from critical to non-critical paradigms. Islamic religious education is dominated by the non-critical paradigm and a devotional discourse of religious education. This is true in both Islamic and non-Islamic countries and is relevant to the teaching of both the spiritual and moral messages of Islam. The current essay is motivated by the ‘inadequate theoretical reflections on the meaning of education, which gravely hinder the task of thinking about Islam educationally and education Islamically’. The first section reviews the tenets of Islamic religious education from a conservative and devotional perspective. In the second and third sections, the authors address the major shortcomings of this approach and its theory of Islamisation. In the final section, the authors propose a rationale for an alternative paradigm of critical Islamic religious education – which is rarely discussed in the literature – and for its appropriateness for living in modern, democratic, multi-faith societies.

The meeting point of Progressive and Islamic educational philosophy is that basically progressivism with Islamic educational philosophy there are similarities and differences, namely that the values of progressivism education have many similarities with Islamic education. Among them is the concept of progressivism education highly values the position of man, and in Islam also man is highly valued. Appreciation for the use of resourcefulness in education is also the same characteristic. Likewise, respect for human freedom in developing all its human potential is also a similarity with Islamic education. While the very basic differences between progressivism education and Islamic education include philosophical foundations that are built both regarding ontology, epistemology and axiology, as well as about the values built and the purpose of education. Islamic education is based on the philosophy of Islamic education derived from the Qur'an and Hadith. The ontological view of Islamic education is focused on the nature of man, nature and God.

The rapid expansion of globalization, marked by digitalization and individualistic ideologies, has presented significant challenges to the relevance and philosophy of Islamic Religious Education (IRE) in Indonesia. Many previous studies have not holistically integrated curriculum reform, digital engagement, and spiritual foundations within a coherent Islamic educational philosophy. This study aims to address that gap by proposing a transformative model grounded in the philosophy of ta'dīb and critical pedagogy. Employing a qualitative-descriptive approach based on literature review, this research analyzes how formal Islamic educational institutions in Indonesia are adapting to the pressures of globalization and modernity. The findings reveal that globalization has led to a disconnection between traditional pedagogical approaches and students' lived experiences, as well as lagging curriculum standards. However, promising transformations are occurring through curricular reform, pedagogical innovation, and spiritual revitalization. This study contributes to the theoretical discourse by emphasizing that IRE must not only adapt to modern demands but also lead moral and intellectual renewal through spiritually anchored transformation.

Islamic education is very important for live, should the Islamic Education in family and school can form the child’s personality intact, faithful and devout, but the reality shows the relationship that is too loose between parents and childern. A sociologist calls it is crisis the authority of parents. Muhammad “Athiyah Al-Abrasyi offer contributions to islamic educations. He is well known in education. The works are widely used as a reference. The purpose of this paper is to know the biography and thoughts of Athiyah-Al Abrasyi about Islamic Education. This research whose data obtained by library research directed in understanding the messeges that exist in a text. This research includes biographical research because trying to conclude, analyze and make interpersonal thought about leader. The finding of the research is he’s an education expert whose last position as professor in Darul-Ulum at Egypt. He mastered several languages other than arabic, like english, hebrew and Suryani. Muhammad Athiyah Al-Abrasyi’s thoughts about islamic religious education is to prepare people to live perfectly and happily, to love the land, to be uprigh, to be perfect, to be mindful, to be ordely, to feel good, to be good at work. The basic of islamic education is that there is no age limit to start learning, ther is no limit to the length of time childern learn in school. The main purpose of islamic religious education is the formations of high morals, with some formulation that is to achieve perfect morality, pay attention to religion and world at sametime, pay attention to its benefit, learn science to get its benefits, vocational education, carpentry to seek get its fortune. Yhe concept is morals is moral education and morals (akhlak). abstrakIslam dalam keluarga dan sekolah dapat membentuk kepribadian anak yang utuh, beriman dan bertakwa, namun realitanya (das sein) menunjukkan terjadinya hubungan yang agak terlepas antara ibu-bapak dengan anak-anaknya. Seorang ahli sosiologi menamakannya krisis kewibawaan orang tua. Muhammad ‘Athiyah Al-Abrasyi menawarkan kontribusi dari pendidikan Islam. Beliau dikenal oleh para ahli dalam bidang pendidikan, di mana karya-karyanya banyak dipakai sebagai rujukan. Tujuan penulisan ini adalah untuk mengetahui biografi dan pemikiran ‘Athiyah Al-Abrasyi tentang pendidikan Islam. Penelitian ini merupakan penelitian kualitatif yang datanya didapat dengan melakukan penelitian pustaka (library research) diarahkan dalam memahami pesan-pesan yang ada dalam suatu teks. Penelitian ini termasuk penelitian biografi, karena berusaha menyimpulkan, menganalisis dan membuat interpretasi mengenai pemikiran tokoh. Temuan hasil penelitian adalah beliau pakar pendidikan yang memiliki jabatan terakhir sebagai guru besar di Dar al-Ulum Mesir. Ia menguasai beberapa bahasa di samping bahasa Arab, seperti bahasa Inggris, Ibrani dan Suryani. Pemikiran Muhammad ‘Athiyah Al-Abrasyi tentang pendidikan agama islam adalah mempersiapkan manusia supaya hidup dengan sempurna dan berbahagia, mencintai tanah air, tegap jasmaninya, sempurna budi pekertinya (akhlaknya), teratur pikirannya, halus perasaannya, halus perasaannya, mahir dalam pekerjaannya, manis tutur katanya baik dengan lesan maupun dengan tulisan. Dasar pendidikan Islam yaitu tidak ada pembatasan umur untuk mulai belajar, tidak ada batasan lamanya anak belajar di sekolah. Tujuan utama dari pendidikan Islam adalah pembentukan moral yang tinggi., dengan beberapa rumusan yaitu mencapai akhlak yang sempurna, memperhatikan agama dan dunia sekaligus, memerhatikan segi-segi manfaat, mempelajari ilmu untuk memdapat kan dzat itu sendiri, pendidikan kejuruan, pertukangan untuk mencari rizqi. Konsepnya adalah pendidikan moral dan akhlak.

Be Masters in That You Teach and Continue to Learn: Medieval Muslim Thinkers on Educational Theory

This paper has discussed the importance of creating reflective dialogue across contemporary and diverse cultures of higher education to facilitate mutual understanding and a desire to relate more to one another. This research explores important aspects related to the educational crisis by reviewing the conceptions and values of Islamic and Western education. The method used qualitative research. The type of research is Library Research with descriptive analysis techniques. The analysis is carried out on data or content related to the theme of discussion and problems studied from library sources such as books and scientific journals. Data used books and related research. Previous research, notably Muhammad Syafiq Mughni and Yunus Abu Bakar, compares Islamic and Western secular education. Muhammad Syafiq and Yunus Abu Bakar discussed Islamic education theory and its consequences for its development. Nur studied western and Islamic education philosophies. This research found that Islamic and Western higher education values differ by presenting evidence of a reflective and critical educational legacy, so there is a need to revive the tradition of pedagogical curiosity to inspire the dialogue of cross-views that often occurs between Islam and the West, which allows both sides to acknowledge the differences in principles and reality and the inevitability of mutual understanding. Muslim higher education institutions that are emerging gradually, such as universities that are rapidly expanding, need to promote educational ideals of openness, critique, and conversation to instill an open paradigm of thinking and being scientific. This study emphasises the need to make Islamic Education Studies an integrative subject of empirical research and professional growth in Islamic and Western higher education institutions.

family is the first and foremost educational institution in society, because it is in the family that humans are born, develop into adulthood. form and content and methods of education in the family will always affect the growth and development of the character, character and personality of each human being. This study discusses The Concept of Islamic Education in the Family According to Zakiah Daradjat, Formulation of research problems How the concept of Islamic education in the family according to Zakiah Daradjat , This research is qualitative research, the author uses a qualitative approach to analyze the concept of Islamic Religious Education for Children in the Family, This data analysis is more focused on Library Research, namely by reading, studying and studying books and written sources that are closely related to the issues being discussed. ideas of Islamic religious education according to Zakiah Daradjat include: the definition of education, the foundation of Islamic education, the goals of Islamic education and the environment and the responsibility of education. concept of Islamic education includes: monotheistic education and moral education. Meanwhile, the Islamic education component consists of educational material consisting of tawhid education, worship, morals and muamalah. Then the educational methods according to Zakiah Daradjat include: exemplary methods, habituation methods and story methods. purpose of children's education is to develop innate human potential so that they can develop optimally and be able to carry out their duties and obligations as caliphs on earth and more specifically as subjects of development in order to achieve happiness in life now and in the future. Keywords : Islamic Education in the Family

Quality Islamic education is education that produces graduates who have skills not only in one discipline, because the purpose of Islamic Education according to M. Natsir is to produce preachers who are sincere, have militancy and are competent. Various kinds of problems in the community, nationality and social dynamics of Indonesian society require graduates of Islamic universities to have diverse skills, including aspects of knowledge, faith, worship supported by noble morals. This research aims to reveal the concept of management of Islamic higher education at the M. Natsir College of Da'wah. The research method used is descriptive qualitative on the object of the literature studied, then using a case study to compile the concept of education management of STID Mohammad Natsir. The findings obtained, that the management of Islamic higher education at STID M. Natsir aims to produce preachers in all study programmes. Student input is done by selecting students from various regions and delegates of the Indonesian Islamic da'wah council from the competence of reading the Qur'an, basic understanding of Islam and orientation to become a preacher after graduation. The higher education process combines three components, namely mosque, Pesantren and campus, and the educational output is ready to become preachers in remote and inland areas. This concept was inspired by the educational ideas of Mr M. Natsir.

<p><em>Al-Quran as a guidance to life for Muslims does not give details about the ins and outs of education. However, there are several terms related to educational issues in this holy books. This article tries to get a complete sketch of the nature and purpose of education in Islam by discussing the meaning of these terms according to the language experts and education thinkers, so that the opinions of mutual support among them will be used as the basis to draw the conclusion. This paper comes to the conclusion that the terms</em><em> tarbiyah, ta ’lim, ta ’dib, tazkiyah and tahdhib give the message about the nature of education and its aims. The purpose of education in the perspective of the Qur’an is focused in three points. First, to achieve complete human being in the pillars of his life. Second, to build a comprehensive human dimension of religion, culture, and science. Third, to make human beings resposible of their function as servants of God and inheritors of the Prophet. The very nature of some of these goals is to achieve a true Muslim characterized with the notion of rah<sub>}</sub>matan li al-’a<sup>></sup> lami<sup>></sup>n. Thus, the purpose of Islamic education in the Qur’an is not merely the transfer of knowledge, but is also the the transfer process of value. This purpose is also related to effort to establish the h<sub>}</sub>abl min Alla<sup>></sup>h, h<sub>}</sub>abl min al-na<sup>></sup>s, and h}abl min al- ’a<sup>></sup> lam, that is the good relation with God, mankind, and the nature.</em></p>

This paper aims to describe the Islamic education system in Indonesia, Pakistan, Saudi Arabia, sociological issues, and alternative solutions. The method used is library research. Study results: Institutions of Islamic education in Indonesia: Islamic boarding schools, madrassas, Islamic higher education, and non-formal Islamic educational institutions. Sociological problems: misorientation, emphasis on intellectual, verbalistic and centralistic, exclusive, dichotomous, mechanical, methodological and pedagogical crises, depending on government education patterns and issues of relevance. The solution: needed concepts that clarify the basic ambivalence of philosophy, objectives, methods, and curriculum of Islamic education; reformulation of Islamic sciences; creating a more future-oriented education; institutional reconstruction; methodological innovation; fostering research enthusiasm; and integration of Islamic education with general education. Islamic education in Pakistan is divided into three: Quranic School; Mosque Primary School; and Madrasa. Sociological problems: poverty; regional disparity; gender discrimination; lack of work skills education; fund; lack of professional teachers; verbalistic; centralistic; exclusive; dichotomous; crisis methodology; and indoctrinative. Solution: increase cooperation with Islamic countries; integration of Islamic education and general education; Increasing teacher and cleric competency; Campaign for equal rights to education; and Increasing the cost of education. Islamic education in Saudi Arabia includes levels: Basic Education, Further Education: general, religious, and technical; College. Its sociological problems: the Sunni clash with the Shiites; teacher domination; gender disparity; and dichotomous problems. The solution: ijtihad ulama ’Islam across countries helps Saudi Arabia formulate an Islamic education system; and cooperation between Islamic countries.

Cultural transformation driven by globalization and modernization has profoundly affected multiple spheres of life, including Islamic education, compelling Islamic educational institutions to adapt in order to remain relevant amid rapid advances in science, technology, and information flows. At the same time, these modernization pressures pose challenges to preserving the core Islamic values that underpin the philosophy and practice of Islamic education. This study examines the dynamics of cultural transformation in Islamic teaching and analyzes strategies by which Islamic institutions can balance modernization imperatives with the preservation of Islamic values. Employing a library research methodology, it systematically reviews books, scholarly journal articles, and relevant documents on Islamic education and cultural change. The findings indicate that Islamic educational transformation need not be framed as a dichotomy between modernity and tradition; instead, it can adopt an integrative approach that selectively incorporates modern values and practices aligned with Islamic principles. Through such an approach, Islamic education can cultivate generations who are faithful and ethically grounded while also possessing the intellectual and social competencies needed to navigate global challenges without losing their Islamic identity.

This study is an examination of the concept of critical education that is reviewed in a paradigmatic framework and see it in the perspective of Islamic education. Based on this, the fundamental issues of the study include the relevance, elaboration, and application in Islamic education. Therefore, this study is then expected to synthesize a more comprehensive educational paradigm and have scientific / theoretical and practical contributions to the development of the concept of Islamic education. Methodologically, this research is a study of qualitative analysis (literature) by maximizing philosophical, normative, pedagogical and interdisciplinary approaches to be developed in looking at how the concept of critical education and its actualization in Islamic education. Education aims to work on the human reality that has consciousness, free will, critical reason, and creativity. Therefore, methodologically critical education must rest on the principles of action and total reflection. That is the principle of acting to turn a static reality into a dynamic state for individual educators (educators and learners) as well as society as a whole. Based on the critical education paradigm, then education is expected to generate critical reasoning, creative ability, freedom in appreciation, and critical awareness of learners. Therefore, the pedagogic pattern that becomes the main patron used in the teaching and learning process in the education system so far has to be replaced by the pattern of andragogical education which is more open to the learner to actively participate, critically and creatively in teaching and learning process. Referring to the concept of Islamic education, basically Islamic education emphasizes humanization and liberation as an education orientation, and puts learners and educators alike as subjects in the learning process. Therefore, the Islamic educational paradigm base all the ideas, goals, and educational process on the foundation of spirituality and a solid faith to God and His Messenger. Or in other words, Islamic education combines aspects of vertical (spirituality) and horizontal (social) as the orientation of education. This is in contrast to the paradigm of critical education which emphasizes only the orientation of its education on material matters, and does not pay much attention to the aspect of spirituality which is the most sublime side in man

This study is an examination of the concept of critical education that is reviewed in a paradigmatic framework and see it in the perspective of Islamic education. Based on this, the fundamental issues of the study include the relevance, elaboration, and application in Islamic education. Therefore, this study is then expected to synthesize a more comprehensive educational paradigm and have scientific / theoretical and practical contributions to the development of the concept of Islamic education. Methodologically, this research is a study of qualitative analysis (literature) by maximizing philosophical, normative, pedagogical and interdisciplinary approaches to be developed in looking at how the concept of critical education and its actualization in Islamic education. Education aims to work on the human reality that has consciousness, free will, critical reason, and creativity. Therefore, methodologically critical education must rest on the principles of action and total reflection. That is the principle of acting to turn a static reality into a dynamic state for individual educators (educators and learners) as well as society as a whole. Based on the critical education paradigm, then education is expected to generate critical reasoning, creative ability, freedom in appreciation, and critical awareness of learners. Therefore, the pedagogic pattern that becomes the main patron used in the teaching and learning process in the education system so far has to be replaced by the pattern of andragogical education which is more open to the learner to actively participate, critically and creatively in teaching and learning process. Referring to the concept of Islamic education, basically Islamic education emphasizes humanization and liberation as an education orientation, and puts learners and educators alike as subjects in the learning process. Therefore, the Islamic educational paradigm base all the ideas, goals, and educational process on the foundation of spirituality and a solid faith to God and His Messenger. Or in other words, Islamic education combines aspects of vertical (spirituality) and horizontal (social) as the orientation of education. This is in contrast to the paradigm of critical education which emphasizes only the orientation of its education on material matters, and does not pay much attention to the aspect of spirituality which is the most sublime side in man.

This chapter begins by problematizing what appears to be a straightforward and common question in the context of Islamic education: What do we mean by ‘teaching Islam’, ‘pedagogical limits’ and ‘critical inquiry’? Some perceived limits of critical inquiry and issues of freedom of thought in Islam are explored in order to explore the possibility of an Islamic ‘critical education’. It is suggested that the concepts of insaan and ‘aql are important to addressing the question. Two emerging pedagogical models seeking to deal with these complex issues are then presented. Firstly, the pedagogy of Prophetic halaqah as a form of critical dialogic education and, secondly, an existentialist approach to rethinking the foundations of Islamic higher education in late-modernity as critical inquiry.