Tulisan ini akan membuktikan bahwa mainstream sistem ekonomi yang berkembang, yaitu kapitalisme dan sosialisme merupakan bagian dari sistem yang Islami. Sistem ekonomi kapitalis yang sesuai dengan semangat ekonomi Islam, meminjam contoh salah satu rukun Islam berupa haji, meniscayakan umat Muslim memiliki semangat kapitalis. Untuk menunaikan ibadah haji dipersyaratkan dengan memiliki kecukupan modal (kapital). Kapitalisme yang merupakan anak kandung dari individualisme dikecam oleh Islam selama tidak memiliki kepedulian sosial terhadap sesama sebagaimana yang diusung oleh sistem ekonomi sosialis, semisal tidak ber-zakat. Sisi sistem ekonomi sosialisme berupa pemerataan kepemilikan kapital juga bernilai Islami. Namun demikian, kebersamaan dalam perekonomian sistem Islam, tidak berarti mengabaikan terhadap kuasa kepemilikan individu. Dengan demikian, kapitalisme dan sosialisme juga merupakan prinsip-prinsip universalisme Islam yang tak mungkin diingkari eksistensinya. Sistem ekonomi Islam berada di atas sistem kapitalis dan sosialis. Metode yang digunakan dalam penelitian ini adalah studi pustaka dengan menggunakan sumber-sumber yang otoritatif dari paradigma sistem ekonomi kapitalis, sosialis, maupun Islam. Sebagai ‘pisau analisa’ penulis menggunakan pendekatan hermeneutis untuk menarik ‘benang-merah’ kepemahaman terhadap teks yang dikaji yang dalam hal ini difokuskan pada kajian mazhab ekonomi dunia. =========================================== The Paradigm of Holistic Economy in Islam: A Comparative Study with Capitalism and Socialism.___________________________ This paper will prove that the mainstream of the developing economic system, namely capitalism and socialism is part of the Islamic system. The capitalist economic system in accordance with the spirit of Islamic economics, borrowing the example of one of the pillars of Islam in the form of Hajj, necessitates Muslims to have the spirit of the capitalist. To perform the pilgrimage is required by having capital adequacy (capital). Capitalism which is the child of individualism is condemned by Islam as long as it does not have social awareness towards others as promoted by the socialist economic system, such as zakat. The economic system of socialism in the form of equal distribution of capital ownership is also Islamic. However, togetherness in the Islamic system economy does not mean neglect of the power of individual ownership. Thus, capitalism and socialism are also the principles of Islamic universalism that cannot be denied existence. The Islamic economic system is above the capitalist and socialist system. The method used in this research is literature study by using authoritative sources from the paradigm of capitalist, socialist, and Islamic economic system. As a 'knife of analysis,' the author uses a hermeneutical approach to draw the 'red thread' of understanding on the texts studied which in this case focus on studying the world's economic school.
Penelitian ini bertujuan untuk membuktikan kekurang-komprehensifan paradigma ilmu sosial dalam menjelaskan tentang perdamaian. Hasil penelitian ini dimaksudkan untuk memperkuat pendapat Mohammed Abu-Nimer, Hamengkubuwono X dan Abdul Hadi WM., yang menyatakan bahwa kearifan lokal dapat dijadikan sebagai tata nilai dalam membangun binadamai dan nirkekerasan secara lebih komprehensif. Sebagai suatu paradigma bina-damai dan nirkekerasan, tata nilai perdamaian sufistik Jawa terangkum dalam teori empat pengabdian (catur sembah), yaitu raga, cipta/kalbu, jiwa dan rasa. Sumber utama yang dipakai ajaran Serat Wredhatama karya Mangkunegara IV. Metode penelitian ini sendiri bersifat kualitatif, studi kepustakaan (library research) dengan pendekatan fenomenologi-hermeneutik. Sembah raga dan sembah cipta merupakan tata nilai perdamaian sufistik Jawa yang selaras dengan tahapan tasawuf, syari'at dan tarekat untuk alam makrokosmos. Kedamaian alam mikrokosmos diejawantahkan melalui sembah jiwa dan sembah rasa sejalan dengan tema hakikat dan makrifat dalam menggapai ketentraman hidup secara paripurna.
Da'wah cannot be left from the mosque's existence as a center of worship and scientific development. The transformation of the use of digital media has penetrated various communication needs, including a strategy in virtual preaching by utilizing social media. Da'wah is no longer carried out by groups considered qualified in religious understanding, but every individual can do this virtual da'wah. Within the framework of the prosperity of the mosque, the Youth of the Mosque Baitissalam Paiton, Probolinggo started to use social media to spread positive religious values. It has not been accompanied by an awareness of the importance of concepts and strategies that are strong in the persuasive messages of virtual da'wah, so they need reinforcements. This method of community service is carried out by strengthening the concept of virtual da'wah, mosque youth branding, and audio-visual training to create interesting social media creative content attention of millennial youth. The results of community service activities show awareness social media to design a virtual da'wah strategy through creative social media content andincreased creativity in determining ideas to spread religious values for teenagers.
This reasearch aims to describe the reconstruction of the worldview of Islamic theology within the Pancasila course textbook used at Islamic institutes of higher education. The authors’ observation, research, and knowledge indicate that the majority of students taking compulsory subjects in both general and Islamic tertiary institutions tend to assume that there is no link between the teachings of Pancasila and the teachings of Islamic theology. On the contrary, according to the formulators of Pancasila and the founding fathers of Indonesia, Pancasila is an essence of religious teachings. For example, Soekarno explained that the reason for naming the nation's philosophy Pancasila was because it was inspired by the five pillars of Islam. This research is qualitative in nature by exploring and examining available data in more depth and detail. This type of research places emphasis on library research. Up to the present time, various findings and discussions seem to indicate that the virtuous theological values of Pancasila, with its many variants of scientific studies, are discussed and studied separately from the ‘life and death’ struggle of its theological concept throughout the history of Pancasila to become the nation’s philosophical foundation. Pancasila education has long been considered as a pure knowledge free from any practical involvement of its initiators. The theological concept of Pancasila, which later evolved to become part of subject material in Pancasila Education, demonstrated that it was, in fact, played a role in the zeitgeist, which caused quite a commotion stir during its formulation days.AbstrakPenelitian bertujuan untuk menggambarkan rekonstruksi pandangan dunia teologi Islam dalam buku ajar kursus Pancasila yang digunakan di lembaga pendidikan tinggi Islam. Pengamatan, penelitian, dan pengetahuan penulis menunjukkan bahwa mayoritas siswa yang mengambil mata pelajaran wajib di lembaga pendidikan umum dan Islam cenderung berasumsi bahwa tidak ada hubungan antara ajaran Pancasila dan ajaran teologi Islam. Sebaliknya, menurut perumus Pancasila dan para pendiri bangsa Indonesia, Pancasila adalah inti dari ajaran agama. Misalnya, Soekarno menjelaskan bahwa alasan penamaan filsafat bangsa Pancasila adalah karena ia terinspirasi oleh lima rukun Islam. Penelitian ini bersifat kualitatif, dengan mengeksplorasi dan memeriksa data yang tersedia secara lebih mendalam dan terperinci. Jenis penelitian ini menekankan pada penelitian kepustakaan. Hingga saat ini, berbagai temuan dan diskusi tampaknya mengindikasikan bahwa nilai-nilai teologis Pancasila yang saleh, dengan banyak varian studi ilmiahnya, dibahas dan dipelajari secara terpisah dari perjuangan 'hidup dan mati' dari konsep teologisnya sepanjang sejarah Pancasila menjadi landasan filosofis bangsa. Pendidikan Pancasila telah lama dianggap sebagai pengetahuan murni yang bebas dari keterlibatan praktis penggagasnya. Konsep teologis Pancasila, yang kemudian berkembang menjadi bagian dari materi pelajaran dalam Pendidikan Pancasila, menunjukkan bahwa itu sebenarnya memainkan peran dalam zeitgeist, yang menyebabkan keributan yang cukup besar selama hari-hari perumusannya.How to Cite: Khalimi., khaer, A. (2020). Islamic Theological Perspective on Panacasila Textbook in Higher Education. TARBIYA: Journal of Education in Muslim Society, 7 (1), 102-118. doi:10.15408/tjems.v7i1.16718.
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