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THE ISSUES OF MODERNISM AND THE DEVELOPMENT OF ISLAMIC INTELLECTUALISM Rasid Rasid; Maulana Dwi Kurniasih
Mimbar Agama Budaya Vol 38, No 2 (2021): Mimbar Agama Budaya
Publisher : UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/mimbar.v38i2.25166

Abstract. This article is discusses about the modernist issues in the development of Islamic intellectualism, such as pluralism, liberalism, and secularism. To respond to these difficulties, Muslims must take the following steps: 1) paradigm of thinking, 2) open-mindedness and liberation from religious authoritarianism to open the door of ijtihad so that it is not treacherous in religion, 3) foundation in thinking (world view), namely the principles of life, 4) becoming accustomed to always giving rational arguments and providing information in terms of truth, 5) understanding the function of reason and revelation and not being clashed. Intellectualism in Islam may be fostered through increasing the roles of reason and revelation, which should not conflict with one another. Revelation will be an extreme doctrine in the absence of reason, and reason will be tasteless and undirected in the absence of revelation.Abstrak. Artikel ini membahas tentang isu-isu modernis dalam perkembangan intelektualisme Islam, seperti pluralisme, liberalisme, dan sekularisme. Untuk menjawab kesulitan-kesulitan tersebut, umat Islam harus mengambil langkah-langkah berikut: 1) paradigma berpikir, 2) keterbukaan pikiran dan pembebasan dari otoritarianisme agama untuk membuka pintu ijtihad agar tidak berkhianat dalam agama, 3) landasan berpikir ( pandangan dunia), yaitu prinsip-prinsip kehidupan, 4) membiasakan diri untuk selalu memberikan argumentasi yang rasional dan memberikan informasi yang benar, 5) memahami fungsi akal dan wahyu serta tidak berbenturan. Intelektualisme dalam Islam dapat dibina melalui peningkatan peran akal dan wahyu, yang tidak boleh saling bertentangan. Wahyu akan menjadi doktrin yang ekstrim tanpa adanya akal, dan akal akan menjadi hambar dan tidak terarah tanpa adanya wahyu.

PERAN KARANG TARUNA DALAM PEMBERDAYAAN MASYARAKAT MELALUI PENDAMPINGAN UMKM (STUDI KASUS KARANG TARUNA MAHAKARYA DESA SUKAMAJU SUKABUMI Bagya Husna Fatwa; Rasid Rasid
Jurnal Kommunity Online Vol 3, No 1 (2022): Jurnal Kommunity Online
Publisher : Program Studi Pengembangan Masyarakat Islam (PMI) FIDIKOM, UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/jko.v3i1.30921

Karang Taruna is a forum for developing the young generation of nonpartisan, which grows on the basis of awareness and a sense of social responsibility from, by and for the community, especially the younger generation in the village kelurahan or the social community equivalent, which is mainly engaged in social welfare.The research method used is qualitative with descriptive types. Data collection techniques in this study are observation, interviews and documentation. This study used the role theory of Jim Ife (1995) which explained that the group's role can be known through the facilitative role, the role of education, the role of representation, and technical roles.The results of the research obtained show that in MSME assistance by Karang Taruna Mahakarya has begun well with the facilitation role through the supply of equipment for the production and supply of product labels, the role of representation in the form of an understanding of market competition and the coral cadets also provide a solution, Technical roles through mentoring in terms of marketing and promotion.

PEMBERDAYAAN MASYARAKAT DALAM PERKUMPULAN PENCAK SILAT CINGKRIG SERBAGUNA MELALUI PROGRAM PELATIHAN PENCAK SILAT Taufik Hidayatullah; Rasid Rasid
Jurnal Kommunity Online Vol 2, No 2 (2021): Jurnal Kommunity Online
Publisher : Program Studi Pengembangan Masyarakat Islam (PMI) FIDIKOM, UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/jko.v2i2.28282

Silat Cingkrig merupakan faktor penyatu dan pengikat dari masyarakat Betawi. Hal ini bisa dibuktikan bahwa silat cingkrig banyak digunakan dalam adat Betawi pada acara- acara, seperti pernikahan yaitu palang pintu. Namun seiring berjalannya waktu, kemajuan teknologi baik dalam bidang teknologi informasi maupun teknologi transportasi mendorong munculnya produk-produk kebudayaan baru dalam masyarakat yang telah membuat tradisi kebudayaan Betawi kian jarang terlihat. Akhirnya sebagian generasi muda kurang mengetahui tradisi kesenian Betawi, salah satunya Silat Cingkrig dan tradisi buka palang pintu pada perkawinan masyarakat Betawi. Keberadaan sebuah “Perkumpulan Pencak Silat Cingkrig Serbaguna” yang didirikan oleh H. Sinan memberikan dampak berupa perubahan ekosistem lingkungan hidup dan perubahan perilaku sosial dan budaya. Pendekatan pemberdayaan masyarakat menjadi salah satu cara dalam pengembangan masyarakat mandiri. Salah satunya adalah melalui pembentukan perkumpulan tersebut yang kemudian dilatih agar mempunyai kemauan, pengetahuan, dan kemampuan untuk mandiri. Pemberdayaan merupakan hakikat pendidikan karena apa yang disebut dengan pendidikan adalah usaha untuk memberdayakan individu, meningkatkan kemampuan individu, dan mengembangkan potensi yang ada pada diri individu tersebut. Penelitian ini dilakukan dengan menggunakan jenis penelitian kualitatif yang bersifat deskriptif dengan teknik pengumpulan data yang digunakan yaitu observasi, wawancara, dan studi dokumentasi. Adapun teori yang digunakan dalam penelitian ini yaitu teori tahapan pemberdayaan yang dikemukakan oleh Muhtadi dan Hermansyah yang menjelaskan tahapan POAC (Planning, Organizing, Actuating, dan Controlling). Hasil dari penelitian ini menunjukan bahwa dengan adanya Perkumpulan Pencak Silat Cangkring Serbaguna tersebut dengan menggunakan proses pemberdayaan yang dilakukan menghasilkan dua hasil yaitu, dapat meningkatkan pelestarian budaya Betawi dan meningkatkan kesejahteraan para aggotanya untuk dapat mendapatkan penghasilan.

Muhammad Iqbal's Humanism: a Response to Religious-Sufistic and Secular Humanism Hamdani, Basrir; Rasid, Rasid
Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam Vol 23, No 1 (2024): Jurnal Komunikasi antar Perguruan Tinggi Agama Islam
Publisher : Kopertais Wilayah I DKI Jakarta dan Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/kordinat.v23i1.35066

The nature of human being is not only the self who possesses ‘will to power’ or free will to determine the continuity of his life through fulfilling the biological needs, but also the self who is cosmological reflection of God, he is pervaded by divine values with active-participatory and creative manner. This article attempts to disclose a construction of Muhammad Iqbal’s idea on humanism based on spiritual-anthropological perspective in understanding human being. This idea of him on humanism constitutes a response and synthesis, as well, to two views; first, the view that only emphasizes on physical-biological aspect and denies spiritual-metaphysical aspect of human being as what maintained by modern Western humanism. Second, the view that is exceedingly fixated on spiritual-theocentric aspect and underestimates the anthropological-sociological aspects of human’s role as a living creature. The second one has afflicted mystical tradition in Islamic thought. By his philosophy of khūdī (ego), Iqbal proposes a holistic approach in understanding the reality of human being. He elaborates that human being is not only a creature that possesses privilege for actualizing his self-potential in material cases by means of creative actions but also a spiritual creature who has substance (human soul) which is everlastingly as the manifestation of Cosmic Creator who is Omni-Creative i.e., God as the Absolute Ego or the Perfect Self. This writing is proposed by means of analytical-descriptive method toward Iqbal’s philosophy in constructing the idea of humanism.

Essential Happiness for Human Beings in Perspective of Ibn Sina Rasid, Rasid; Sabirin, Falah
Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam Vol 23, No 2 (2024): Jurnal Komunikasi antar Perguruan Tinggi Agama Islam
Publisher : Kopertais Wilayah I DKI Jakarta dan Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/kordinat.v23i2.45558

There are some factors which can influence the characters and mindset of human beings. One of the factors is world view or the principle owned in life, therefore, that principle also influences the human’s life in the world. Human beings as the being that have free will, all of voluntary actions are effect from the knowledge and willingness. Furthermore, both good and bad deeds are sourced from knowledge and willingness. We can analyze the phenomena of human’s actions by seeing the knowledge they have. Some human beings have believed that happiness is based on material things. This viewpoint encourages them to achieve happiness with various ways they use. In this sense, the viewpoint of happiness causes human actions such as consumerism, terrorism, corruption, and abusing of drugs, meanwhile those actions do not match and correspond to the rationality of human beings as the differentia from the other species. By this foundation, the concept of happiness should be re-conceptualized, which is happiness that coordinates to the rationality of human beings. In this case, the worldview regarding the essence of human beings and the goal of creation determines the actions that will be done. Ibn Sina, who represents the philosophy of peripatetic in his works, has described and established the arguments regarding the essential happiness for species of human beings. Happiness will be achieved, if human beings can actualize the final goal of the creation (al-khalq). The final goal of one species can be seen from the differentia of the species. Therefore, the essential happiness for human being is the actualization of the rationality; theoretical and practical reason.This thesis aims to describe the viewpoint of Ibn Sina deeply regarding the essential happiness for human being and how to achieve that happiness through the realization of final goal of human being as the rational animal which becomes differentiate from other species. Ibn Sina is consistent with his foundation of philosophy through the demonstration method of establishing the existence of something.

Muhammad Iqbal's Humanism: a Response to Religious-Sufistic and Secular Humanism Hamdani, Basrir; Rasid, Rasid
Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam Vol.23 No.1 (2024): Jurnal Komunikasi antar Perguruan Tinggi Agama Islam
Publisher : Kopertais Wilayah I DKI Jakarta dan Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/kordinat.v23i1.35066

The nature of human being is not only the self who possesses ‘will to power’ or free will to determine the continuity of his life through fulfilling the biological needs, but also the self who is cosmological reflection of God, he is pervaded by divine values with active-participatory and creative manner. This article attempts to disclose a construction of Muhammad Iqbal’s idea on humanism based on spiritual-anthropological perspective in understanding human being. This idea of him on humanism constitutes a response and synthesis, as well, to two views; first, the view that only emphasizes on physical-biological aspect and denies spiritual-metaphysical aspect of human being as what maintained by modern Western humanism. Second, the view that is exceedingly fixated on spiritual-theocentric aspect and underestimates the anthropological-sociological aspects of human’s role as a living creature. The second one has afflicted mystical tradition in Islamic thought. By his philosophy of khūdī (ego), Iqbal proposes a holistic approach in understanding the reality of human being. He elaborates that human being is not only a creature that possesses privilege for actualizing his self-potential in material cases by means of creative actions but also a spiritual creature who has substance (human soul) which is everlastingly as the manifestation of Cosmic Creator who is Omni-Creative i.e., God as the Absolute Ego or the Perfect Self. This writing is proposed by means of analytical-descriptive method toward Iqbal’s philosophy in constructing the idea of humanism.

Relasi Kematian dan Penyempurnaan Jiwa dalam Filsafat Islam: Studi Terhadap Pemikiran Mulla Sadra Rasid, Rasid; Sabirin, Falah
Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam Vol.23 No.1 (2024): Jurnal Komunikasi antar Perguruan Tinggi Agama Islam
Publisher : Kopertais Wilayah I DKI Jakarta dan Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/kordinat.v23i1.45017

This study seeks to address issues surrounding death by presenting the core ideas developed by Mulla Sadra in his work al-Asfa>r and several other literatures. Some people perceive death as absolute annihilation and a frightening event to be avoided. In reality, however, death is a natural and inevitable occurrence for every living being with a soul. This indicates a misunderstanding of the terminology of death that has developed in society. Using an interpretive paradigm and the hermeneutical-interpretive method, this study finds that the essence of death has an essential relationship with the reality of the soul and its process of perfection. This study concludes that death is a logical consequence of the soul’s process of perfection. Since the soul constantly undergoes a process of refinement and is directed (al-tawajjuh) toward perfection, it must abandon materiality and all material-related aspects to achieve its ultimate state. The findings of this study provide an explanation that death is neither a terrifying event nor absolute annihilation, as commonly assumed. In reality, death is a transition from one form of existence to another. Furthermore, this study offers new insights, countering the long-held view that death is merely a result of the deterioration of temperament (miza>j) and the faculties of the soul, as proposed by Ibn Sina, materialists, and the medical field.

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