ISLAM DAN KONSERVASI SUMBER DAYA ALAM

Among the various crises, worrying enough is the start of the scarcity of some Natural Resources (SDA), especially from unrecoverable groups such as petroleum, metals and minerals. And by often ignoring the needs of other living beings as well as the needs of future generations. If then comes a crisis with respect to this SDA, which is affected negatively human finally. SDA is needed by humans in the past, present and future. The threat to the existence and sustainability of natural resources is just the same as the threat to human existence and survival. The conservation of natural resources, which is essentially the management of natural resources, is an absolute must and is the main responsibility of human being as the Caliph of this earth. There are three main tasks for human beings related to the conservation of natural resources including al Intifa '(nurture and utilize), al I'tibar (think, be grateful, explore the secrets of nature), and al Islah (preserve and deliberate sustainability for the benefit of people, and the creation of harmony of life nature of Allah's creation. Di antara berbagai krisis, yang cukup mengkhawatirkan adalah mulai terjadinya kelangkaan beberapa Sumber Daya Alam (SDA) terutama dari kelompok yang tidak terpulihkan seperti minyak bumi, logam, dan mineral. Dan dengan sering mengabaikan kebutuhan makhluk hidup yang lain maupun kebutuhan generasi yang akan datang. Kalau kemudian muncul krisis sehubungan dengan SDA ini, yang terkena darnpak negatif akhirnya manusia juga. SDA sangat dibutuhkan oleh manusia dimasa lalu, sekarang dan yang akan datang. Ancaman terhadap keberadaan dan kelangsungan SDA sama saja artinya dengan ancaman terhadap keberadaan dan kelangsungan hidup manusia. Konservasi SDA yang berintikan pengelolaan SDA, adalah suatu hal yang mutlak harus dilaksanakan dan menjadi tanggung jawab utama manusia sebagai khalifah di bumi ini. Ada tiga tugas utama bagi manusia berkaitan dengan koservasi SDA meliputi al Intifa’ (memelihara dan mendayagunakan), al I’tibar (memikirkan, mensyukuri, menggali rahasia alam), dan al Islah (memelihara dan sengaja kelestarian untuk kemslahatan umat, serta terciptanya harmoni kehidupan alam ciptaan Allah SWT.

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نُدرة الموارد وعلاقتها بالبيئة من وجهة نظر إسلاميّة The Issue of Scarcity of Resources and Its Relationship to the Environment

Journal of Islam in Asia (E-ISSN: 2289-8077) ◽

10.31436/jia.v11i1.420 ◽

2014 ◽

Vol 11 (1) ◽

pp. 01

Author(s):

حسن بن إبراهيم الهنداوي (Hassan Hendawi)

Keyword(s):

Natural Resources ◽

Human Existence ◽

Economic Resources ◽

Human Beings ◽

Human Needs ◽

Modern Economy ◽

The People ◽

The World ◽

Scarcity Of Resources ◽

Economic Dilemma

الملخّصإنّ الفقر والإملاق من المشكلات الرئيسة التي يواجهها العالم اليوم، ومن أسبابها ندرة الموارد الاقتصادية الشديدة وندرة الغذاء والماء. فندرة الموارد وقلتها كانت ذات أثر مباشر في قتل الملايين من الأنفس البشريّة. وتعدّ ندرة الموارد عند الاقتصاديين الخطر الأساس الذي يهدد الوجود البشري في هذا العصر. ويعتبرها الاقتصاديّون كذلك معضلة اقتصادية ناتجة عن رغبات الإنسان غير المتناهية مقابل موارد محدودة ومتناهية. ومن الأمور التي يقترحها الاقتصاديون من اجل التغلب على هذه المشكلة أن النّاسن ينبغي عليهم أن يختاروا الموارد الضرورية والحاجية لتلبية رغباتهم. فمفهوم الندرة من منظور الاقتصاد التقليدي يعني موارد محدودة في العالم مقابل حاجات ورغبات غير محدودة. وسبب ذلك عند الاقتصاديين أن الطبيعة لا توفر موارد كافية لتلبية حاجات الناس ورغباتهم غير المتناهية. ونظرة الإسلام التي يمثلها القرآن الكريم والسنة النبوية الشريفة لمسألة الندرة نظرة مختلفة تماما عن نظرة الاقتصاد التقليدي. ويعنى هذا البحث ببيان أن الندرة ليست مشكلة الطبيعة التس سخّرها الله تعالى للإنسان، ولكن المشكلة في أخلاقيات الناس وتصرفاتهم في الموارد الطبيعية وطريقتهم في الانتفاع بها التي أدت إلى إدخال الضرر والفساد على الموارد الموجودة.الكلمات المفتاحية: الإسلام، ندرة الموارد، الاقتصاد المعاصر، الموارد الطبيعية، الطبيعة. ************************************** AbstractAmong the main problems that the world is facing today are poverty and destitution caused by severe scarcity of economic resources and the scarcity of food and water. The lack of resources has already caused the death of millions of human beings. The scarcity of resources is counted by economists as the primary danger that threatens the human existence. Economists also consider it an economic dilemma caused by infinite human desires against limited and finite resources. In order to overcome this problem among the suggestions made by economists is that human beings should choose only necessary resources to satisfy their desires. The conventional concept of scarcity is that the resources in the world are limited vis-à-vis the unlimited human needs and desires. The reason for that according to economists is that the nature does not provide sufficient resources to meet people’s endless needs and desires. Islamic approach as represented by the Holy Qur’an and the Sunnah to the issue of scarcity is essentially different from the conventional viewpoint of economists. This paper proposes and explains that the problem is not in the nature which Allah has made subservient to man, but it is in the ethics of the people and their behaviour and way of utilization of natural resources, which ultimately damage and corrupt the available resources.Keywords: Islam, Scarcity of Resources, Modern Economy, Environmental Resources, Nature.

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The Royal Institution in Ancient Iran

Asian Social Science ◽

10.5539/ass.v12n10p71 ◽

2016 ◽

Vol 12 (10) ◽

pp. 71

Author(s):

Jafar Aghazadeh ◽

Hasan Mohammadi

Keyword(s):

Analytical Method ◽

Human Being ◽

Human Beings ◽

Main Obstacle ◽

Ordinary Life ◽

The Earth ◽

Royal Institution ◽

History Of ◽

The Creation ◽

The Right

In the thoughts and beliefs of Iranians, kingdom has had a history of the creation of human beings on the earth. Accordingly, Iranians believe that the first creature and human being on the earth was the first king of Iran. Iranians connects the history of their mythical royal dynasties to the creation of humanity. For Iranians, the mythical kings of Iran are the creators of the royal institution and the functions and duties of the royal institution have been established, developed and transferred to next generations by the measures of these kings. The objective of the present study is to investigate the establishment of the royal institution and the development of royal institution in ancient Iran by a descriptive-analytical method. The findings indicate that Iranians had specific sacredness for their kings and called the first creature of Ahura Mazda as the King. In addition, they believed that kings should perform particular tasks whose formation was attributed to the mythical kings of Iran. Further, they believed that only those persons had the right of being a king who were from the race of kings and were approved by Ahura Mazda. to examine Lessing’s elucidation of authentic knowledge in Shikasta. The methodology appropriated in the paper entails depiction of visible world as an illusion of the Real pointed in Plato’s allegory of Cave and Nagarjuna’s Mundane Truth. We clarify emotion as the main motivator of such illusionary status stressed in both Plato and Nagarjuna’s thoughts. We argue that while the importance of reason and eradicating emotion cannot be ignored, what adjoins people to Truth is mindfulness and intuitive knowledge which is close to Nagarjuna’s non-dual patterns. By examining ordinary life as the illusion of Real, and emotion as the main obstacle to achieve the Truth emphasized in both Nagarjuna and Plato’s trends, we depart from other critics who undermine the eminence of essentialist trace in Lessing’s works and examine her approach towards Truth merely under postmodern lens. This departure is significant since we clarify while essentialism has been abandoned to a large extent and supporters of Plato have become scarce, amalgamation of his thoughts with spiritual trends opens a fresh way to earn authenticity in Lessing’s novel.

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Ética da resposabilidade em Hans Jonas e limites das éticas tradicionais (antropocêntricas)

Revista Eclesiástica Brasileira ◽

10.29386/reb.v68i269.1467 ◽

2019 ◽

Vol 68 (269) ◽

pp. 67

Author(s):

Flaviano Oliveira Fonseca

Keyword(s):

Essential Elements ◽

Future Generations ◽

Human Being ◽

Human Beings ◽

New Paradigm ◽

Hans Jonas

A avalanche cultural da técnica ameaça o ser humano em sua essência e na continuidade da vida equilibrada no planeta. Hans Jonas é hoje o filósofo mais importante na crítica ao modelo tecnocêntrico de civilização, e promotor dos princípios de precaução, de consideração com os seres não humanos e com as gerações futuras. O olhar ecológico e o resgate ético de Jonas são lapidares na construção do novo paradigma para o tempo que advém.Abstract: The cultural avalanche of technology threatens the human being in his/her essence and the continuity of the planet’s balanced life. Hans Jonas is today the most important philosopher in the critique of the techno-centric model of civilization and a major advocate of the principles of precaution, and of the concern for the non-human beings and for future generations. Jonas’ ecological views and ethical retrieval are essential elements in the construction of the new paradigm for the immediate future.

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Pedagogika wobec problematyczności bytu ludzkiego. O konfliktach w życiu człowieka

Kwartalnik Pedagogiczny ◽

10.5604/01.3001.0013.3613 ◽

2019 ◽

Vol 64 (2 (252)) ◽

pp. 70-85

Author(s):

Agnieszka Rumianowska

Keyword(s):

Human Life ◽

Psychological Research ◽

Educational Process ◽

Human Existence ◽

Human Being ◽

Existential Philosophy ◽

Human Beings ◽

The World ◽

Complex Mechanisms

The purpose of the article is to outline the problem of widely understood conflicts in human life from the perspective of existential philosophy. Without questioning the importance of psychological research on complex mechanisms underlying conflicts, the author points to the issue of the problematic nature of human existence, the category of freedom, the problem of the authenticity of being and the sense of meaning. In the second part of the paper, the essence of educational process in the context of experiencing difficulties and conflicting situations by human beings has been introduced. The necessity of taking into account the problem of being oneself and constituting a human being in relation to himself, the world and others has been presented.

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

Revista Eclesiástica Brasileira ◽

10.29386/reb.v66i261.1605 ◽

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.

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HUMAN: BEING BETWEEN NATURE AND CULTURE

Studia Humanitatis ◽

10.15393/j12.art.2021.3721 ◽

2021 ◽

Vol 19 (2) ◽

pp. 4-13

Author(s):

Alexey Volkov

Keyword(s):

Cultural Studies ◽

Human Development ◽

Mutual Influence ◽

Cross Cultural ◽

Human Existence ◽

Sociocultural Factors ◽

Human Being ◽

Human Beings ◽

Nature And Culture ◽

Cultural Origins

The article investigates some issues connected with comprehending the specific features of human existence. The author uses genetic and cross-cultural studies to show that human development is affected by both genetic and sociocultural factors. The author believes that the conception of human existence that takes into account mutual influence and complementarity of genetic and cultural origins in human beings is justified not only in theory, but also in practice, since it responds to the need for harmonization of relations between people and their environment.

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TEOLOGI BENCANA DALAM PERSPEKTIF M. QURAISH SHIHAB

ESENSIA Jurnal Ilmu-Ilmu Ushuluddin ◽

10.14421/esensia.v14i1.749 ◽

2013 ◽

Vol 14 (1) ◽

pp. 37

Author(s):

Mrs. Khafidhoh

Keyword(s):

Natural Disaster ◽

Human Error ◽

Human Life ◽

Human Being ◽

Human Beings ◽

Volcano Eruption ◽

The Past ◽

Individual Aspect ◽

The Will ◽

Divine Punishment

Human life has always been dealt with various disasters from earthquake, tsunami to volcano eruption. In the past, as listed in the Qur’an, a lot of stories depicted the vanished people of unbeliever. While the cases of unbeliever referred to the punishment of Alloh, the query is whether the disaster happened to the Believer served as the Divine punishment. Two questions are discussed in this research: (1) How Quraish Shihab interpreted the verses of disaster?, and (2) What is the theology of disaster in Quraish Shihab’s Tafsir al-Misbah? The research shows that natural disaster occurred, in Quraish Shihab’s view, due to the imbalance of environment. Alloh has created harmonious environment, but human being tends to conduct chaos and destruction. Disaster could be concluded into three: (1) disaster that denoted collective destruction, (2) disaster that related to the destruction of meaning, and (3), disaster that dealt with the danger. The cause of disaster could be categorized into three, namely, (1) disaster due to the will of God (2) disaster due to human error (3) disaster due to the wickedness of human. Pertaining to the ethics facing disaster, one couldrefer to istirja’, patience, learning, the obedience to Alloh. The lesson learned from the disaster are among others, (1) individual aspect : (a) increasing the degree of faith, (b) supporting one’s proximity to God, (c) realizing the love of God, (d) situating one’s faith and (e) supporting one’s humility and (2) social one, building solidarity among human beings.

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Turbulent Peace, Power, and Ethics

Advances in Public Policy and Administration - Handbook of Research on Transitional Justice and Peace Building in Turbulent Regions ◽

10.4018/978-1-4666-9675-4.ch001 ◽

2016 ◽

pp. 1-26

Author(s):

Fredy Cante

Keyword(s):

Economic Growth ◽

Natural Resources ◽

Future Generations ◽

Critical Examination ◽

Economic Power ◽

Human Beings ◽

Peace Agreement ◽

Long Run ◽

Direct Violence ◽

Material Progress

A situation of turbulent peace is defined as an ambiguous transition from direct violence (which ends by means a fragile and incomplete peace agreement among enemies) to an indirect and subtle violence euphemistically denominated as progress. Indeed, a big rate of economic growth implies growing prosperity, incremented consumption, and increasing investment in the present but, sadly, the consequence of this material progress will be the suffering of future generations because the exhaustion and deterioration of nature in a world where the entropy is worsened by the rapacity of actual generations. The depletion and contamination of natural resources is the inherent cost of material progress and development of “productive” forces. The ideological, coercive and economic power of some organized minorities, and the acquiescence of a big majority of human beings constitutes the root of this problem. The antidote against this power is the critical examination of values by active citizens and the guide of ethics. In the long run this problem can be solved promoting a nonviolent economy.

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Law, Religion and Human Dignity in the Muslim World Today: An Examination of OIC's Cairo Declaration of Human Rights

Journal of Law and Religion ◽

10.1017/s0748081400001715 ◽

2008 ◽

Vol 24 (2) ◽

pp. 569-597 ◽

Cited By ~ 2

Author(s):

Abdullah al-Ahsan

Keyword(s):

Human Rights ◽

Natural Resources ◽

Human Dignity ◽

Civic Life ◽

Human Being ◽

Human Beings ◽

Near Eastern ◽

Intellectual Abilities ◽

The World ◽

Human Need

Human dignity is the recognition and respect of human need, desire and expectation one individual by another. This recognition is indispensable because no human being survives alone: Human dignity creates the foundation of society and civilization. Our knowledge of history suggests that religious ideas have provided this basic foundation of civilization. Describing the first recognized civilization in history one historian says, “Religion permeated Sumerian civic life.” According to another historian, “Religion dominated, suffused, and inspired all features of Near Eastern society—law, kingship, art, and science.” Based on these observations while defining civilization Samuel Huntington asserts, “Religion is a central defining characteristic of civilizations.”In Islam, the Qur’an declares that: “We have bestowed dignity on the progeny of Adam.” The verse then continues to remind the whole of mankind of God's special favor unto them with physical and intellectual abilities, natural resources and with superiority over most other creatures in the world. This dignity is bestowed through God's act of creating Adam and breathing into him His Own Spirit. Since all human beings originated from Adam and his spouse, every single human being possesses this dignity regardless of color, race, religion and tribe. The whole of mankind, as khalīfah (vice-resenf) is responsible for establishing peace on earth through divinely ordained values such as amānah (trust), ‘adālah (justice) and shūra (consultation).

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La Cueva del Tiempo. Un viaje a nuestros orígenes

Virtual Archaeology Review ◽

10.4995/var.2011.4621 ◽

2011 ◽

Vol 2 (3) ◽

pp. 99

Author(s):

Cristina Cuesta Marín ◽

Sergio Barrera Mayo ◽

Unai Baeza Santamaría

Keyword(s):

Human Evolution ◽

Cultural Evolution ◽

Homo Sapiens ◽

Human Remains ◽

Transformation Process ◽

Future Generations ◽

Human Being ◽

The Past ◽

Changing Process

The human evolution can be defined as the human being transformation process since our ancestors’ period till current days. It has been a changing process that ended in Homo sapiens, the unique human being that exists in the planet. How have we ended as we are right now? How have we changed? There have been many changes along the time that made us humans. Studying the different archaeological findings and human remains we are able to know and to understand our biological and cultural evolution. The Cave of Time will enable to feel the experience of travelling to the past and living in thousand years ago environments, in order to communicate with our ancestors interactively. This way Atapuerca´s legacy will be transferred to future generations innovatively.

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