scholarly journals PERSPEKTIF AGAMA DAN KEBUDAYAAN DALAM KEHIDUPAN MASYARAKAT INDONESIA (Suatu Tinjauan Sosiologi Agama)

2016 ◽  
Vol 23 (2) ◽  
pp. 11
Author(s):  
Laode Monto Bauto
Keyword(s):  
Human Life ◽  
Religious Life ◽  
Holistic Approach ◽  
Sociology Of Religion ◽  
Human Beings ◽  
Community Groups ◽  
Or Groups ◽  
Culture Influence ◽  
The One ◽  
Relationship Of

The relationship of religion, culture and community very important or is a system of life because of the interconnectedness of each other. But the question of keberagamaan and social development will not be complete if only seen from one particular aspect only. For that in looking at the question of societal must go through a holistic approach. Required studies as the study of the sociology of religion and vice versa. It means the study of the life of keberagamaan the community won't be completed without involving sociology, sociological stats helper monkeys do not judge the religion concerned. Each nation or group that actually live up to the mandate of each religion, therefore by itself will manifest harmony, brotherhood, peace and comfort in the life of bermayarakat. Because religions have taught the truth and goodness and distanced from all malice, strife, discrimination etc. Religious life looks on mindset, behaviour or attitude and way of living one's religious attitude embodiment and able to receive different neighbor any religion as a servant of God Almighty. Religion as a guide of human life created by God, the one true God through his life. Whereas culture is as a habit or an Ordinance of human life created by the man itself results from creativity, taste and karsanya given by the Lord. Religion and culture influence each other each other. Religion affects culture, community groups, and ethnic groups. The culture tends to be fickle to any people or groups who really lives in accordance with the mandate his religion each, hence will automatically be eventuate harmony, the peace and comfort in life bermayarakat. Because of religion have taught truth and goodness and removed from all philippic, dissensions, discrimination and others. Religious life looks on people think, behavior or attitude and manner embodiment attitude religious life someone and capable of receiving fellow different any religious as the servants of allah swt. Religion as a guideline human life created by god, of almighty god in lived his life. While culture is as habit or procedures of human life created by human beings themselves from the power copyright, taste and karsanya given by god. Religion and culture interplay each other. Religious affect culture, the group, and peoples. Culture capricious tending to any people or groups who really lives in accordance with each, amanah his religion hence with itself would be harmony, the fraternity, peace and comfort in life community. Because of religion have taught truth and goodness and badness, taking away from all dissensions, discrimination and others. Religious life seemed in a pattern of thought, of behavior or attitude and manner of living religious embodiment of the attitude of someone and capable of receiving a fellow who is different any religious a follower of allah swt. Religion as a guideline human life created by the lord of almighty god in lived his life. While culture is as the habit or procedures of human life created by human beings themselves from the power of copyright, taste and karsanya given by god. Religion and culture on each other. Affecting culture, religion community groups, and peoples.Keywords :Religion, cultural and society

scholarly journals PERSPEKTIF AGAMA DAN KEBUDAYAAN DALAM KEHIDUPAN MASYARAKAT INDONESIA

2020 ◽  
Author(s):  
Yusri Viana Foenale
Keyword(s):  
Human Life ◽  
Holistic Approach ◽  
Sociology Of Religion ◽  
Religious Attitude ◽  
The One ◽  
Relationship Of ◽  
To Receive ◽  
The Relationship

The relationship of religion, culture and community very important or is a system of lifebecause of the interconnectedness of each other. But the question of keberagamaan andsocial development will not be complete if only seen from one particular aspect only. For thatin looking at the question of societal must go through a holistic approach. Required studiesas the study of the sociology of religion and vice versa. It means the study of the life ofkeberagamaan the community won't be completed without involving sociology, sociologicalstats helper monkeys do not judge the religion concerned. Each nation or group that actuallylive up to the mandate of each religion, therefore by itself will manifest harmony,brotherhood, peace and comfort in the life of bermayarakat. Because religions have taughtthe truth and goodness and distanced from all malice, strife, discrimination etc. Religious lifelooks on mindset, behaviour or attitude and way of living one's religious attitude embodimentand able to receive different neighbor any religion as a servant of God Almighty. Religion asa guide of human life created by God, the one true God through his life. Whereas culture isas a habit or an Ordinance of human life created by the man itself results from creativity,taste and karsanya given by the Lord.

their own natural seats laid to the view, that we seem by many readers today as humanly constructed, its not to hear of them, but clearly to see through them’ reconstruction in the poem is where we meet. (Defence of Poetry 86). In other words, we do not In his Discourse on Civil Life (1606), Lodowick see beyond, or outside, the virtues to something else Bryskett writes that Spenser is known to be very but rather through them as lenses. Only by so seeing well read in philosophy, both moral and natural, and through them may we share Spenser’s vision of that he intends to appeal to him to learn what moral human life from his moral perspective. It follows that philosophy is, ‘what be the parts thereof, whereby finally nothing outside the poem is needed to under-vertues are to be distinguished from vices’ (21). stand it, except (for us) the shared primary culture of Spenser rightly terms his poem ‘this present treatise’ its first audience. (I adapt the term ‘primary culture’ (in the current sense of the term) for his task is ‘True from the account by N. Frye 1990b:22–23 of ‘pri-vertue to aduance’ (V iii 3.8–9). One chief problem mary mythology’ or ‘primary concerns’ in contrast to is to separate virtue from vice, for what used to be ‘secondary concerns’, such as ideology.) called virtue ‘Is now cald vice; and that which vice To gain ‘an exact knowledge of the virtues’ was hight, | Is now hight vertue, and so vs’d of all’ (V needed to write The Faerie Queene, Spenser calls proem 4.2–3). Raleigh makes the same point in the upon the muses to reveal to him ‘the sacred noursery History of the World 1614:2.6.7: ‘some vertues | Of vertue’ (VI proem 3.1–2). Since he goes on to and some vices are so nicely distinguished, and so claim that the nursery was first planted on earth by resembling each other, as they are often confounded, the Gods ‘being deriu’d at furst | From heauenly and the one taken for the other’; and he praises The seedes of bounty soueraine’, for him the virtues exist Faerie Queene because Spenser has ‘formed right true transcendentally. As this nursery provides what vertues face herein’ (CV 2.3). The problem is noted Sidney calls ‘that idea or fore-conceit’ by which the in the opening cantos of the poem: in the argument poet’s skill is to be judged rather than by the poem to canto i, the Red Cross Knight is called ‘The itself, his effort as a poet is to plant its garden of Patrone of true Holinesse’, but he is so named only virtue in the minds of his readers so that they may after Archimago assumes his disguise. Then readers share his state of being ‘rauisht with rare thoughts are told – in fact, they are admonished – that ‘Saint delight’. Since ‘vertues seat is deepe within the mynd’, George himselfe ye would haue deemed him to be’ (ii however, he does not so much plant the virtues in 11.9), as even Una does. them as nurture what is already there. Today Spenser’s purpose may seem ideologically To spell out this point using the familiar Platonic innocuous but in his day those who called virtue vice, doctrine of anamnesis: while Spenser needed an exact and vice virtue, may well have regarded the poem knowledge of the virtues in order to write his poem, as subversive. But who were they? Most likely, the his readers need only to be reminded of what they pillars of society, such as Burghley (see IV proem already know (even today) but have largely forgotten 1.1–2n), theologians, such as John King who, in (especially today). What he finds deep within the 1597, complained that ‘instead of the writings of minds of his readers may be identified with the Moses and the prophets . . . now we have Arcadia, primary culture upon which his poem draws. It led and the Faëry Queene’ (cited Garrett 1996:139), him to use allegory, which, as Tuve cited by Roche and those religiously-minded for whom holiness 1964:30 explains, ‘is a method of reading in which meant professing correct doctrine; temperance we are made to think about things we already know’; meant life in a moral strait-jacket; chastity meant the and to use proverbs extensively, as Cincotta 1983 rejection of sexual love; friendship meant patriarchal explains, as a means to give authority to his poem. family ties; justice meant the justification of present Being primary, this culture is basic: simply expressed, authority; and courtesy meant the conduct of it is what we all know as human beings regardless of Elizabeth’s courtiers – in sum, those for whom virtue gender, race, religion, and class. It is what we just meant remaining subject to external law rather living know and have always known to be fair, right, and in the freedom of the gospel. just, both in our awareness of who we are and also Although generally Spenser overtly endorses the our relation to society and to some higher reality claims of noble blood, his poem values individual outside ourselves, both what it is and what it ought worth over social rank by ranking middle-class nur-

2014 ◽  
pp. 29-29
Keyword(s):  
Primary Culture ◽  
Human Life ◽  
Social Rank ◽  
Faerie Queene ◽  
Red Cross ◽  
Human Beings ◽  
Family Ties ◽  
Moral Perspective ◽  
History Of ◽  
The One

Law in Doctrine and Life According to Martin Luther

2017 ◽  
Author(s):  
Risto Saarinen ◽  
Derek R. Nelson
Keyword(s):  
Interpersonal Relationships ◽  
Human Life ◽  
Golden Rule ◽  
Human Beings ◽  
Christian Life ◽  
God's Will ◽  
Rabbinic Judaism ◽  
Unity In Diversity ◽  
The Law ◽  
The One

The law both is and functions in Martin Luther’s theology. To the extent that it simply is, the law is wholly good, just, and pure. It reveals God’s benevolent providence for creation by instantiating structures of human relationships, natural processes, and social arrangements within which human life and all of creation can flourish. Luther regards the essential character of the law in a way reminiscent of the haggadah tradition of Rabbinic Judaism, where the law is a narrative which reveals features of the lawgiver. Under the conditions of sin, however, the law can be experienced as wrath by humans who cannot fulfill what it requires, and who suffer as a result of their own transgression of the Word of God or as a result of the transgressions of others. It functions thus as a curb against wickedness and as a means of exposing sin to be sin. Its continued presence in the life of the believer is necessary, as Luther clarified in his various debates with Johann Agricola and the so-called “Antinomians.” When the law is understood only in its antinomy with the gospel, the life-affirming elements of the law are occluded, even as the gospel’s life-redeeming elements are thereby rendered clear. While numerous fine distinctions can be found in Luther’s theology of the law, it maintains a basic unity-in-diversity. God wills singly in dealing with human beings as his creatures. Therefore “civil law,” the Decalogue, and other manifestations of the law are facets of the one will of God for the flourishing of creation. Recent Pauline scholarship has criticized Luther for eisegesis on Paul’s view of the law; Luther needed to see his contemporary Roman partisans as Paul’s legalistic Jewish opponents, they say, and so he read Romans as a critique of 16th-century “works righteousness.” This view ignores the fact that Luther (and Augustine) viewed the post-conversion Paul as “continent” in doing the works of the law, neither weak-willed nor perfectly virtuous. Law is necessary for doctrine, but it is also important for the “Christian life” because it helps the believer to understand the reciprocity that underlies interpersonal relationships, seen especially in the “golden rule” that functions as the epitome of the Christian life. The radical receptivity (i.e., passivity) that characterizes the life of faith in believers enables the experience of God’s will, understood as law or command, in a constructive and beneficial way. While Christian life should employ a “faith approach” rather than a “law approach,” genuine faith in God does, in fact, reveal the true meaning of the law. This might be called the “second use of the gospel” in that God’s command (Gebot), viewed in light of the gospel, becomes a source of guidance for the Christian life, the ten commandments, the double love command, and the Sermon on the Mount chief among them.

Existential Philosophy and Psychotherapy Ethics

2019 ◽  
Author(s):  
Alexander Noyon ◽  
Thomas Heidenreich
Keyword(s):  
Human Life ◽  
Human Existence ◽  
The Other ◽  
Ethical Principles ◽  
One Dimension ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
The One ◽  
Authentic Life

This chapter introduces five central concepts of existential philosophy in order to deduce ethical principles for psychotherapy: phenomenology, authenticity, paradoxes, isolation, and freedom vs. destiny. Phenomenological perspectives are useful as a guideline for how to encounter and understand patients in terms of individuality and uniqueness. Existential communication as a means to search and face the truth of one’s existence is considered as a valid basis for an authentic life. Paradoxes that cannot be solved are characteristic for human existence and should be dealt with to turn resignation into active choices. Isolation is one of the “existentials” characterizing human life between two paradox poles: On the one hand we are deeply in need of relationships to other human beings; on the other hand we are thrown into the world alone and will always stay like this, no matter how close we get to another person. Further, addressing freedom and destiny as two extremes of one dimension can serve as a basis for orientation in life and also for dealing with the separation between responsibility and guilt.

scholarly journals Liturgia: lugar da teologia – A relevância de um antigo princípio

2019 ◽  
Vol 66 (261) ◽  
pp. 5
Author(s):  
Sinivaldo Silva Tavares
Keyword(s):  
Human Existence ◽  
The Other ◽  
Human Beings ◽  
De Se ◽  
The Creation ◽  
The Law ◽  
The One ◽  
Relationship Of

Esta reflexão quer resgatar a antiga intuição eclesial expressa no princípio: legem credendi statuat lex supplicandi (“a lei da oração estabeleça a lei da fé”). Assim sendo, a norma do culto cristão determinará a lógica do crer, explicitando que entre a Liturgia e a Teologia vige uma relação de intrínseca reciprocidade. De um lado, concebe-se a Liturgia como fonte da Teologia e, do outro, a Teologia surge como a instância de verificação da Liturgia. As interpelações que a Liturgia lança à Teologia se reúnem em torno de três elementos: a eclesialidade como o húmus da teologia; o evento pascal de Cristo como a seiva da teologia; a criação, a história e o ser humano como o espaço vital da teologia. A conclusão frisa a necessidade de se aceitar a sacramentalidade da existência humana e a contingência de suas manifestações, e sugere que tanto a Liturgia como a Teologia se tornem mais simbólicas e se aproximem mais da poesia.Abstract: This reflection intends to retrieve and preserve the old ecclesiastical intuition expressed in the principle: legem credendi statuat lex supplicandi (“the law of the prayer should establish the law of faith”). Thus, the norm of the Christian cult will determine the logic of the belief, making it clear that between Liturgy and Theology there prevails a relationship of intrinsic reciprocity. On the one hand, Liturgy is conceived as the source of Theology and, on the other, Theology appears as the instance that confirms Liturgy. The challenges Liturgy places before Theology centre around three elements: the ecclesiastical principles as the humus of theology; the paschal event of Christ as the sap of Theology; and the creation, history and human beings as the vital space of Theology. The conclusion emphasizes the need to accept the sacramental character of human existence and the contingency of its manifestations and suggests that both Liturgy and Theology should become more symbolic and closer to poetry.

scholarly journals Synthetic biology ethically evaluated: The creating God and co-creating human

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Riaan Rheeder
Keyword(s):  
Synthetic Biology ◽  
Image Of God ◽  
Human Being ◽  
Human Beings ◽  
Absolute Value ◽  
God's Image ◽  
The One ◽  
Relationship Of ◽  
The Relationship ◽  
The Image Of God

God did not create once and then put an end to it. Testimony from Scripture shows that God continuously establishes or creates new things. Humans can therefore expect to always see and experience new things in creation. With this pattern of reasoning, one can anticipate that the human being as image of God will continuously establish new things in history. Although nature has value, it does not have absolute value and therefore it can be synthesised responsibly. The thought that humans are stewards of God is no longer adequate to, theologically put into words, the relationship human beings have with nature. New biotechnological developments ask for different answers from Scripture. Several ethicists are of the opinion that the theological construction of humans and created co-creators can help found the relationship of the human being to nature. Humans developed as God’s image evolutionary. On the one hand, this means humans themselves are a product of nature. On the other hand, the fact that humans are the image of God is also an ethical call that humans, like God, have to develop and create new things throughout history. Synthetic biology can be evaluated as technology that is possible, because humans are the image of God. However, it should, without a doubt, be executed responsibly.Sintetiese biologie eties geëvalueer: Die skeppende God en medeskeppende mens. God het nie net eenmaal geskep en daar gestop nie. Uit Skrifgetuienisse kan afgelei word dat God voortdurend nuwe dinge tot stand bring of skep. Daarom kan die mens verwag om gedurig nuwe dinge in die skepping te sien en te beleef. Hiermee saam kan verwag word dat die mens as beeld van God voortdurend nuwe dinge in die geskiedenis tot stand sal bring. Alhoewel die natuur waarde het, het dit nie absolute waarde nie en kan dus verantwoordelik gesintetiseer word. Die gedagte dat die mens rentmeester van God is, is nie meer voldoende om die mens se verhouding tot die natuur teologies te verwoord nie. Nuwe biotegnologiese ontwikkelinge vra na ander antwoorde vanuit die Skrif. Verskeie etici is van mening dat die teologiese konstruksie van die mens as geskepte medeskepper kan help om die mens se verhouding tot die natuur te begrond. Die mens het deur ’n evolusionêre proses tot God se beeld ontwikkel. Aan die een kant beteken dit dat die mens self ’n produk van die natuur is. Aan die ander kant is beeldskap ook ’n etiese oproep dat die mens, soos God, nuwe dinge in die geskiedenis moet ontwikkel en skep. Sintetiese biologie kan gesien word as tegnologie wat moontlik is omdat die mens na die beeld van God geskape is. Sonder twyfel moet sintetiese biologie egter verantwoordelik beoefen word.

دور المناهج الدراسية الفلسطينية في تعزيز الأمن الأسري من وجهة نظر معلمي المراحل الثانوية محافظة طولكرم نموذجا

2018 ◽  
Vol 6 (1) ◽  
pp. 59-73
Author(s):  
Hiba Abas Salem ◽  
Moath Ishtaia
Keyword(s):  
Social Life ◽  
Human Life ◽  
Point Of View ◽  
Secondary Stage ◽  
The Family ◽  
Teaching Curriculum ◽  
Stable Family ◽  
The One ◽  
Relationship Of

The family is considered as the nucleus of human societies. Interest in them and preserving its adherence together is preserving the adherence to together of the  society. It is true that the adherence together of the family starts from its inside, but  it is connected with many systems that support it and  make it able  to face the change which occur in  human life. From here the teaching and educational system forms the most important   of these systems in reinforcing security in general and family security in particular. Teaching  is based in its formation on three basic axes: the teacher, the teaching curricula and the student. From here this research comes to uncover the role of the Palestinian  teaching  curricula in reinforcing family security, and this is through  clarifying the relationship of the direct and indirect school curricula in raising the awareness which is connected with preserving an integrated and stable family, which is able to face the requirements of life under globalization and openness on the world on the one hand, and facing the attempts of Occupation which   aim to control the Palestinian society through controlling the family. The interest by the teaching curriculum means providing teaching materials which preserve the family on the levels  of security, the creed, thought and ethics. All of this prevents all that which penetrates into the family and contributes in its disassembling and its collapse. It is no doubt that the teaching curricula  remain the hostage  of the books without the availability of teaching  staffs who have the ability to transform the theoretical subjects  into a life behavior through evaluating the reality , and helping in spreading the culture can contributes in holding  the family together, and that the position of the teacher is not restricted  to delivering the teaching subject, but rather it goes beyond it to evaluating  and evaluating its role in influencing  the social life which is connected with the students. This study comes to know the role of the Palestinian curricula in reinforcing  the family security from the  point of view of teachers of the secondary stage of education

scholarly journals La morte e la tentazione dell’eutanasia nella riflessione di Marie De Hennezel: considerazioni etiche e risvolti pratici

2005 ◽  
Vol 54 (5) ◽  
Author(s):  
Antonella Ciabattoni
Keyword(s):  
Terminal Illness ◽  
Clinical Training ◽  
Human Life ◽  
Moral Dilemma ◽  
Holistic Approach ◽  
Fear Of Death ◽  
Good Medical Practice ◽  
Ethic Of Caring ◽  
The One ◽  
Dying Patient

L’Autrice ripercorre, in questo articolo, le problematiche più rilevanti che emergono dalla riflessione sulla morte, attraverso l’analisi del lavoro di Marie De Hennezel. Chi si prende cura del malato terminale si trova spesso coinvolto in dilemmi morali e combattuto tra doveri apparentemente contrastanti: quello di difendere la vita fisica e alleviare le sofferenze da una parte, e di salvaguardare la dignità del morire dall’altra. In questo contesto, superare la “tentazione dell’eutanasia” significa riscoprire la dimensione della cura e dall’accompagnamento al morente, in senso olistico. La cura del malato nella sua totalità - e non della sola malattia e dei sintomi - è, infatti, un farsi carico del paziente, secondo un approccio olistico che è alla base della buona medicina: un “prendersi cura” che non ha fine, neanche quando la cura della malattia non è più possibile. Assumere la prospettiva di cura e sottrarre il malato terminale all’isolamento significa superare la paura della morte e del dolore in genere, ripensando la nostra relazione con il malato terminale a partire da “un’etica della cura” più che da “un’etica della guarigione”. Il presupposto fondamentale resta il riconoscimento prioritario della sacralità della vita umana, del primato della persona sulla società e del dovere di quest’ultima di rispettare la vita, specie quella sofferente ed indifesa, e l’alternativa principale quella della compassione e della condivisione, unitamente ad una solida formazione culturale e clinica, specie nell’ambito delle cure palliative. ---------- In this article, the Author runs through the most relevant issues rising from the reflection on death, through the work of Marie De Hennezel. Whoever takes care of a patient with a terminal illness is often founded to be in a moral dilemma which involves opposing duties. On the one hand, the duty of protecting a physical life and alleviating sufferance; on the other hand, the duty of safeguarding the dignity of a dying patient. In this context, overcoming the “temptation of euthanasia” means rediscovering the dimension of caring and of accompanying the dying patient, in a holistic dimension. Taking care of the patient as a whole - and not just of the illness and its symptoms - in fact involves making oneself responsible for him, following a holistic approach which is at the basis of good medical practice: a caring that does not have an end, even when finding a solution to the illness is not more possible. Using a caring perspective and removing the terminal ill patient from isolation means overcoming the fear of death and suffering in general, reconsidering our relationship with the dying patient starting from adopting “an ethic of caring” rather than “an ethic of curing”. The fundamental supposition remains the paramount understanding of the inviolability of human life, of the primacy of the person on society, and of the duty of the latter to respect life, especially that which is suffering and vulnerable; the main alternative is an approach based on compassion and sharing, together with a solid cultural and clinical training, especially in the sphere of palliative care.

scholarly journals Karl Theodor Jasper's Godhead Philosophy and Its Relevance for The Development of Religiousity Thought in Indonesia

KALAM ◽  
2019 ◽  
Vol 12 (2) ◽  
pp. 223-256
Author(s):  
Win Ushuluddin ◽  
Al Furqon
Keyword(s):  
Human Life ◽  
Religious Life ◽  
Material Object ◽  
Human Beings ◽  
Way Of Life ◽  
World Views ◽  
Real Effort

This paper is aimed at analyzing Jaspers' Godhead philosophy, and finding the relevance of Jaspers’ Godhead philosophy for the development of religiousity thought in Indonesia. The material object of this paper is Jaspers' thought of divinity, and its formal object is philosophy of divine. There are four important terms in Jaspers' Godhead philosophy, namely: Transcendence, cipher, das Umgreifende, and philosophical faith. The terms Transcendence, cipher, das Umgreifende are express that human inability to perceive the true God, while the term ‘philosophical faith’ is the implication of his thinking about the divinity. Jaspers’ divinity thought is relevant to religious life in Indonesia, especially when interpreting the purpose of his philosophy that wants to restore humans to himself, namely: a man who has a clear way of life, so that he understands the meaning of his life. Jaspers' Godhead philosophy can be a criticism for a real effort to improve oneself to be whole and actual human beings; equal before God, despite that heterogeneous and plural fact of human life is a latent necessity, but not a reason for ignoring the existence of others, even attacking others, because heterogeneity and plurality are gift from God. Therefore, everyone is equally required to respect the values and world views of the others, even challenged and should try to understand other cultures and be tolerant to the practice of others.

scholarly journals The Concept of Peace in the Al-Qur'an Pespective

2018 ◽  
Vol 1 (3) ◽  
pp. 30-41
Author(s):  
Mukhtar Nuhung ◽  
Abdul Rahim
Keyword(s):  
Qualitative Data ◽  
Human Life ◽  
Human Beings ◽  
Peace Of Mind ◽  
Know How ◽  
Textual Interpretation ◽  
Library Research ◽  
Or Groups ◽  
The Stability

Conflicts, disputes, and acts of terrorism have become a daily scene, both in the nature of individuals, communities, tribes, religions, and even between nations. Al-Quran as a way of live always leads Muslims to live safely and peace away from the conflict. Thus, the main problem arising from this research is how the concept of peace in the Qur'an. This discussion aims to know how the nature of peace, how the form of peace, and how the goals and benefits of peace according to the Qur'an. It is intended to provide a comprehensive understanding of the concept of peace that exists in the Quran. The research is a library research which is qualitative. Data and information obtained through several literatures were analyzed using content analysis. The approach used was the "science of interpretation" with the method maud} u> i> / thematic. In interpreting the data, some interpretation techniques were used: textual interpretation, linguistic, socio-historical, systemic, and logical interpretation, The results show that there were verses in the Qur'an that explains about peace meaning human being free from conflict and war, free from civil instability and free from disturbance of riot, violence and so on. The concept of the Quran on peace is the order of peace (is} la> h}), and the command to reconcile conflicting people or groups. The object of peace is humanity as a whole. Peace aims to stop conflict between human beings. Both reconcile directly between the conflict, as well as peace through the mediator. The benefits of peace are; ensuring the stability of security and economy, the creation of a sense of peace of mind in marriage, community and nation, The implications of the study emphasize that the study of verses on the concept of peace in the Qur'an includes the needs of human life in national and state society, so it needs to be developed primarily in the current era of globalization, because the analysis of the verses of peace can provide motivation, inspiration and innovative spirit to elaborate the values of togetherness in living life in various aspects which in turn mankind can improve the quality of life in qur'ani. This study is not only limited to knowing and understanding but by applying it in everyday life by minimizing the occurrence of conflict, violence, discrimination, injustice so as to realize safe and peaceful people who love togetherness in knitting life in this world that is safe, happy and prosperous .

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