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Abstract
This research explores the application of Martin Heidegger's existentialist philosophy, especially the concept of Dasein, as a paradigm in Islamic Religious Education. This research examines how Heidegger's principles- self-awareness, freedom, and moral responsibility- can overcome the limitations of traditional dogmatic approaches in Islamic Religious Education, which often lack reflection. Using qualitative-descriptive methods and philosophical analysis, this research integrates Heidegger's existentialism with reflective pedagogy to offer an innovative teaching model. Data were collected through extensive literature observations and analyzed using qualitative content analysis, focusing on thematic reduction, categorization, and interpretation. Findings show that the existentialist approach fosters critical thinking and spiritual awareness, enabling students to authentically internalize Islamic values and adapt them to modern challenges. This paradigm shifts the teaching of Islamic Religious Education. from rote memorization to a dialogical method, increasing moral responsibility and authentic self-development. Despite challenges such as resistance from traditional educators and curriculum limitations, this research highlights the transformative potential of existentialism in forming reflective and morally mature students.
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References
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- Aguas, P. P. (2022). Fusing Approaches in Educational Research: Data Collection and Analysis in Phenomenological Research. Qualitative Report, 27(1), 64–77. https://doi.org/10.46743/2160-3715/2022.5027
- Atkins, K. (2000). Ricoeur’s “Human Time” as a Response to the Problem of Closure in Heideggerian Temporality. Philosophy Today, 44(2), 108–122. https://doi.org/10.5840/philtoday200044241
- Blattner, W. (2023). Heidegger’s “Being and Time.” In Heidegger’s “Being and Time.” Bloomsbury Publishing Plc. https://doi.org/10.5040/9781350328136
- Bogdana Todorova. (2024). Heideggerian Thought in the Light of Iranian-Islamic Wisdom. Philosophy Study, 14(03). https://doi.org/10.17265/2159-5313/2024.03.003
- Bossaller, J. (2018). Phenomenology. In Research Methods for Librarians and Educators (R. V. Small & M. A. Mardis, eds.). Abc-Clio, Inc. https://doi.org/10.5040/9798216007852
- Bykova, M. F. (2021). Heidegger’s Existential Ontology and Its Reconstruction in Soviet and Post-Soviet Russia. Russian Studies in Philosophy, 59(3), 155–157. https://doi.org/10.1080/10611967.2022.2033048
- Cheng, Y. (2024). On Heidegger’s Concept of “Dasein” A Discussion Based on Being and Time. Communications in Humanities Research, 26(1), 197–201. https://doi.org/10.54254/2753-7064/26/20232055
- Dhobi, S. (2023). Philosophical Approaches in Qualitative Research. Journal of Population and Development, 4(1), 145–154. https://doi.org/10.3126/jpd.v4i1.64248
- Hacker‐Wright, J. (2023). Heidegger’s fundamental ontology and the human good in Aristotelian ethics. The Southern Journal of Philosophy. https://doi.org/10.1111/sjp.12545
- Hayati, N., & Dalimunthe, I. S. (2024). The Concept Of Science In Philosophy Review (Study Aspects Of Ontology, Epistemology And Axiology Of Science). Darul Ilmi: Jurnal Ilmu Kependidikan Dan Keislaman, 11(2), 162–178. https://doi.org/10.24952/di.v11i2.10462
- Hein, S. F. (2024). Qualitative Inquiry, Ontology, and the Question of Being: “We Are Not Yet Thinking.” Qualitative Inquiry. https://doi.org/10.1177/10778004241279538
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- Lo, J. C.-Y. (2023). Heidegger’s Existential Diagnosis and Bonaventure’s Positive Existential Remedy: Using Hermeneutics to Address the Problem of Anxiety over Intellectual Finitude. Religions, 14(11), 1419. https://doi.org/10.3390/rel14111419
- Lubis, S., Salminawati, S., & Usiono, U. (2023). Systematic Literature Review: Transformation of Islamic Higher Education Institutions (Examination of Ontology, Epistemology, and Axiology). Edumaspul: Jurnal Pendidikan, 7(2), 5269–5277. https://doi.org/10.33487/edumaspul.v7i2.7197
- Ni’mah, S. J., Murjazin, M., Nurhuda, A., Lathif, N. M., & Al Fajri, M. (2024). Ontology, Epistemology, and Axiology of Islamic Educational Philosophy: An Introduction. Matan : Journal of Islam and Muslim Society, 6(1), 32. https://doi.org/10.20884/1.matan.2024.6.1.11367
- Pabubung, Michael, R. (2022). MEANING LIFE AHEAD OF DEATH IN HEIDEGGER AND RAHNER’S COMPARISONAL REFLECTION. Jurnal Teologi, 11(1), 13–32. https://doi.org/10.24071/jt.v11i01.4391
- Palmeirim, B. M. (2020). Stylizations of Being: Attention as an Existential Hub in Heidegger and Christian Mysticism. Open Theology, 6(1), 206–220. https://doi.org/10.1515/opth-2020-0018
- Ramin, F. (2020). Heidegger’s philosophy of art and its relation to the doctrine of Muslim thinkers. Asian Philosophy, 30(2), 160–174. https://doi.org/10.1080/09552367.2020.1781411
- Sherover, C. M. (1979). Founding an existential ethic. Human Studies, 4(1), 223–236. https://doi.org/10.1007/BF02127459
- Stasiulis, N. (2024). Contours of Thinking in Heidegger: A Dionysian Science. Filosofija. Sociologija, 35(1). https://doi.org/10.6001/fil-soc.2024.35.1.14
- Sugiyono. (2022). Metode Penelitian Kuantitatif, Kualitatif, dan R&D.
- Supratama, R., Hapsari, A. P., Ramadani, M. M., & Hidayat, R. (2023). Islam as a Science: Ontology, Epistemology and Ethics. Amorti: Jurnal Studi Islam Interdisipliner, 200–206. https://doi.org/10.59944/amorti.v2i4.227
References
Agu, S. N. (2023). Authentic Existence In Martin Heidegger: An Appraisal. Indonesian Journal of Interdisciplinary Research in Science and Technology, 1(11), 987–1000. https://doi.org/10.55927/marcopolo.v1i11.7099
Aguas, P. P. (2022). Fusing Approaches in Educational Research: Data Collection and Analysis in Phenomenological Research. Qualitative Report, 27(1), 64–77. https://doi.org/10.46743/2160-3715/2022.5027
Atkins, K. (2000). Ricoeur’s “Human Time” as a Response to the Problem of Closure in Heideggerian Temporality. Philosophy Today, 44(2), 108–122. https://doi.org/10.5840/philtoday200044241
Blattner, W. (2023). Heidegger’s “Being and Time.” In Heidegger’s “Being and Time.” Bloomsbury Publishing Plc. https://doi.org/10.5040/9781350328136
Bogdana Todorova. (2024). Heideggerian Thought in the Light of Iranian-Islamic Wisdom. Philosophy Study, 14(03). https://doi.org/10.17265/2159-5313/2024.03.003
Bossaller, J. (2018). Phenomenology. In Research Methods for Librarians and Educators (R. V. Small & M. A. Mardis, eds.). Abc-Clio, Inc. https://doi.org/10.5040/9798216007852
Bykova, M. F. (2021). Heidegger’s Existential Ontology and Its Reconstruction in Soviet and Post-Soviet Russia. Russian Studies in Philosophy, 59(3), 155–157. https://doi.org/10.1080/10611967.2022.2033048
Cheng, Y. (2024). On Heidegger’s Concept of “Dasein” A Discussion Based on Being and Time. Communications in Humanities Research, 26(1), 197–201. https://doi.org/10.54254/2753-7064/26/20232055
Dhobi, S. (2023). Philosophical Approaches in Qualitative Research. Journal of Population and Development, 4(1), 145–154. https://doi.org/10.3126/jpd.v4i1.64248
Hacker‐Wright, J. (2023). Heidegger’s fundamental ontology and the human good in Aristotelian ethics. The Southern Journal of Philosophy. https://doi.org/10.1111/sjp.12545
Hayati, N., & Dalimunthe, I. S. (2024). The Concept Of Science In Philosophy Review (Study Aspects Of Ontology, Epistemology And Axiology Of Science). Darul Ilmi: Jurnal Ilmu Kependidikan Dan Keislaman, 11(2), 162–178. https://doi.org/10.24952/di.v11i2.10462
Hein, S. F. (2024). Qualitative Inquiry, Ontology, and the Question of Being: “We Are Not Yet Thinking.” Qualitative Inquiry. https://doi.org/10.1177/10778004241279538
Jiang, C. (2024). Throwness as Reliable Path to the Genuine Existence of Human Beings. Transactions on Social Science, Education and Humanities Research, 11, 449–452. https://doi.org/10.62051/wwngkk12
Lo, J. C.-Y. (2023). Heidegger’s Existential Diagnosis and Bonaventure’s Positive Existential Remedy: Using Hermeneutics to Address the Problem of Anxiety over Intellectual Finitude. Religions, 14(11), 1419. https://doi.org/10.3390/rel14111419
Lubis, S., Salminawati, S., & Usiono, U. (2023). Systematic Literature Review: Transformation of Islamic Higher Education Institutions (Examination of Ontology, Epistemology, and Axiology). Edumaspul: Jurnal Pendidikan, 7(2), 5269–5277. https://doi.org/10.33487/edumaspul.v7i2.7197
Ni’mah, S. J., Murjazin, M., Nurhuda, A., Lathif, N. M., & Al Fajri, M. (2024). Ontology, Epistemology, and Axiology of Islamic Educational Philosophy: An Introduction. Matan : Journal of Islam and Muslim Society, 6(1), 32. https://doi.org/10.20884/1.matan.2024.6.1.11367
Pabubung, Michael, R. (2022). MEANING LIFE AHEAD OF DEATH IN HEIDEGGER AND RAHNER’S COMPARISONAL REFLECTION. Jurnal Teologi, 11(1), 13–32. https://doi.org/10.24071/jt.v11i01.4391
Palmeirim, B. M. (2020). Stylizations of Being: Attention as an Existential Hub in Heidegger and Christian Mysticism. Open Theology, 6(1), 206–220. https://doi.org/10.1515/opth-2020-0018
Ramin, F. (2020). Heidegger’s philosophy of art and its relation to the doctrine of Muslim thinkers. Asian Philosophy, 30(2), 160–174. https://doi.org/10.1080/09552367.2020.1781411
Sherover, C. M. (1979). Founding an existential ethic. Human Studies, 4(1), 223–236. https://doi.org/10.1007/BF02127459
Stasiulis, N. (2024). Contours of Thinking in Heidegger: A Dionysian Science. Filosofija. Sociologija, 35(1). https://doi.org/10.6001/fil-soc.2024.35.1.14
Sugiyono. (2022). Metode Penelitian Kuantitatif, Kualitatif, dan R&D.
Supratama, R., Hapsari, A. P., Ramadani, M. M., & Hidayat, R. (2023). Islam as a Science: Ontology, Epistemology and Ethics. Amorti: Jurnal Studi Islam Interdisipliner, 200–206. https://doi.org/10.59944/amorti.v2i4.227