Living Aik: Lived Pedagogy, Moral Formation, And Everyday Islamic Learning In Indonesian Modernist Muslim Higher Education

Authors

Gita Danu Pranata , Talqis Nurdiyanto , Askuri , Ahmad Zaki An-Nafiri

DOI:

10.51601/ijersc.v7i4.1054

Published:

2026-08-04

Downloads

Abstract

This article examines Al-Islam and Kemuhammadiyahan (AIK) as a lived pedagogical process in Muhammadiyah and ‘Aisyiyah higher education in Yogyakarta, Indonesia. Rather than approaching AIK only as a compulsory curriculum or an institutional instrument for transmitting Muhammadiyah values, the article analyzes how AIK is experienced, embodied, negotiated, and sometimes contested in everyday university life. Based on in-depth interviews with nineteen students, AIK lecturers, and institutional actors involved in AIK coordination at Universitas Muhammadiyah Yogyakarta, Universitas Ahmad Dahlan, and Universitas ‘Aisyiyah Yogyakarta, the article shows that AIK operates through three interconnected dimensions: classroom pedagogy, embodied pedagogy, and institutional pedagogy. Students encounter AIK through lectures, discussions, worship practices, Qur’anic recitation, Al-Ma’un projects, campus mosques, Baitul Arqam, LazisMu, student organizations, and digital religious media. The findings demonstrate that students do not simply receive AIK as fixed knowledge. They interpret it through prior religious backgrounds, bodily habits, family traditions, institutional expectations, and personal aspirations. For some students, AIK deepens religious understanding and social empathy; for others, it raises questions about authority, ritual difference, and religious standardization. The article argues that AIK is best understood as lived pedagogy: a field of Islamic learning in which students learn, embody, negotiate, and sometimes contest Muhammadiyah values in concrete social worlds.

References

[1]. Achmad, A. K. (2020). Reaktualisasi pendidikan Al-Islam dan Kemuhammadiyahan (AIK) sebagai penguat pendidikan karakter. Profetika: Jurnal Studi Islam, 21(2), 167–178. https://doi.org/10.23917/profetika.v21i2.13078

[2]. Alfian. (1989). Muhammadiyah: The political behavior of a Muslim modernist organization under Dutch colonialism. Gadjah Mada University Press.

[3]. Ammerman, N. T. (2014). Sacred stories, spiritual tribes: Finding religion in everyday life. Oxford University Press.

[4]. Ammerman, N. T. (2021). Studying lived religion: Contexts and practices. New York University Press.

[5]. Arqam, M. L., Haris, Y. S., Somae, E. T., & Suwarno, R. W. (2025). Reconceptualizing Islamic education through Al-Islam and Kemuhammadiyahan (AIK) for advancing the SDGs in Indonesia. Profetika: Jurnal Studi Islam, 26(2), 383–406. https://doi.org/10.23917/profetika.v26i02.12327

[6]. Asad, T. (1993). Genealogies of religion: Discipline and reasons of power in Christianity and Islam. Johns Hopkins University Press.

[7]. Blackburn, S. (2004). Women and the state in modern Indonesia. Cambridge University Press.

[8]. Bourdieu, P. (1977). Outline of a theory of practice. Cambridge University Press.

[9]. Braun, V., & Clarke, V. (2021). Thematic analysis: A practical guide. SAGE.

[10]. Campbell, H. A., & Evolvi, G. (2020). Contextualizing current digital religion research on emerging technologies. Human Behavior and Emerging Technologies, 2(1), 5–17. https://doi.org/10.1002/hbe2.149

[11]. Charmaz, K. (2014). Constructing grounded theory (2nd ed.). SAGE.

[12]. Dacholfany, M. I., & Iswati. (2021). Implementasi kurikulum Al-Islam dan Kemuhammadiyahan (AIK) dalam membangun karakter mahasiswa. Jurnal Lentera Pendidikan Pusat Penelitian LPPM UM Metro, 6(1). https://doi.org/10.24127/jlpp.v6i1.1678

[13]. Emerson, R. M., Fretz, R. I., & Shaw, L. L. (2011). Writing ethnographic fieldnotes (2nd ed.). University of Chicago Press.

[14]. Hammersley, M., & Atkinson, P. (2019). Ethnography: Principles in practice (4th ed.). Routledge.

[15]. Hannan, A., & Mursyidi, A. F. (2023). Social media and the fragmentation of religious authority among Muslims in contemporary Indonesia. Digital Muslim Review, 1(2), 84–104.

[16]. Hefner, R. W. (2000). Civil Islam: Muslims and democratization in Indonesia. Princeton University Press.

[17]. Hefner, R. W., & Zaman, M. Q. (Eds.). (2007). Schooling Islam: The culture and politics of modern Muslim education. Princeton University Press.

[18]. Hegna, H. M., & Ørbæk, T. (2024). Traces of embodied teaching and learning: A review of empirical studies in higher education. Teaching in Higher Education, 29(2), 420–441. https://doi.org/10.1080/13562517.2021.1989582

[19]. Hirschkind, C. (2006). The ethical soundscape: Cassette sermons and Islamic counterpublics. Columbia University Press.

[20]. Knibbe, K., & Kupari, H. (2020). Theorizing lived religion: Introduction. Journal of Contemporary Religion, 35(2), 157–176. https://doi.org/10.1080/13537903.2020.1759897

[21]. Lave, J., & Wenger, E. (1991). Situated learning: Legitimate peripheral participation. Cambridge University Press.

[22]. Lukens-Bull, R. (2005). A peaceful jihad: Negotiating identity and modernity in Muslim Java. Palgrave Macmillan.

[23]. Mahmood, S. (2005). Politics of piety: The Islamic revival and the feminist subject. Princeton University Press.

[24]. McGuire, M. B. (2008). Lived religion: Faith and practice in everyday life. Oxford University Press.

[25]. Nakamura, M. (2012). The crescent arises over the banyan tree: A study of the Muhammadiyah movement in a Central Javanese town, c. 1910s–2010. Institute of Southeast Asian Studies.

[26]. Orsi, R. A. (2005). Between heaven and earth: The religious worlds people make and the scholars who study them. Princeton University Press.

[27]. Palahuddin, P. (2025). Fostering inclusivity through constructivist learning on AIK studies for non-Muslim students at Muhammadiyah University of Mataram. Al-Ishlah: Jurnal Pendidikan, 17(4), 5825–5837. https://doi.org/10.35445/alishlah.v17i4.6798

[28]. Peacock, J. L. (1978). Purifying the faith: The Muhammadiyah movement in Indonesian Islam. Benjamin/Cummings.

[29]. Reckwitz, A. (2002). Toward a theory of social practices: A development in culturalist theorizing. European Journal of Social Theory, 5(2), 243–263. https://doi.org/10.1177/13684310222225432

[30]. Ridlo, M., & Hafidz. (2024). Al-Islam and Kemuhammadiyahan curriculum in Muhammadiyah secondary school: An analysis of implementation and development material. Ta’dib: Jurnal Pendidikan Islam, 29(1), 132–148. https://doi.org/10.19109/td.v29i1.23797

[31]. Schatzki, T. R. (2002). The site of the social: A philosophical account of the constitution of social life and change. Penn State University Press.

[32]. Schielke, S. (2015). Egypt in the future tense: Hope, frustration, and ambivalence before and after 2011. Indiana University Press.

[33]. van Doorn-Harder, P. (2006). Women shaping Islam: Reading the Qur’an in Indonesia. University of Illinois Press.

[34]. Wenger, E. (1998). Communities of practice: Learning, meaning, and identity. Cambridge University Press.

[35]. Zamil, H., & Firdaus, F. (2025). Model pembelajaran Al-Islam dan Kemuhammadiyahan berbasis dakwah kultural. Tamaddun: Jurnal Pendidikan dan Pemikiran Keagamaan, 26(2), 136–147. https://doi.org/10.30587/tamaddun.v26i2.10074.

Author Biographies

Gita Danu Pranata, Universitas Muhammadiyah Yogyakarta, Indonesia

Author Origin : Indonesia

Talqis Nurdiyanto, Universitas Muhammadiyah Yogyakarta, Indonesia

Author Origin : Indonesia

Askuri, Universitas Muhammadiyah Yogyakarta, Indonesia

Author Origin : Indonesia

Ahmad Zaki An-Nafiri, Universitas Muhammadiyah Yogyakarta, Indonesia

Author Origin : Indonesia

Downloads

Download data is not yet available.

How to Cite

Danu Pranata, G., Talqis Nurdiyanto, Askuri, & Ahmad Zaki An-Nafiri. (2026). Living Aik: Lived Pedagogy, Moral Formation, And Everyday Islamic Learning In Indonesian Modernist Muslim Higher Education. International Journal of Educational Research & Social Sciences , 7(4), 278–291. https://doi.org/10.51601/ijersc.v7i4.1054