scholarly journals MENILIK PEREMPUAN SEBAGAI SOCIAL CLIMBER DALAM PANDANGAN EKONOMI ISLAM

2017 ◽  
Vol 12 (2) ◽  
pp. 225
Author(s):  
Nurudin Nurudin ◽  
Muyassarah Muyassarah

<p class="IIABSTRAK333">Social climber is described as a person who is eager to gain a higher social status in his or her society. In the globalization era, many women show off their styles that are not in accordance with their belongings. Those who look glamorous do not pay attention to the Islamic economic value. Therefore how women restrict the future generations not to be excessive in appearing their performance to avoid undesirable social and psychological impacts. Principally, Islam does not justify social climber because in Islamic economics <em>istishod</em> is recognized as the balance between the world and the hereafter which is in line with the Islamic economic goal namely <em>al-falah</em>. It means a balanced luck between the world and the hereafter. But it does not mean showing off glamorous behaviour in the world as such so it causes jealousy among the surrounding environment and induces criminals to commit crime such as theft, robbery and others. Social climber is also regarded as <em>isrof</em> means extravagance. Islamic economics forbids people to live extra­vagant­ly and miserly regardless of its impact because Islamic economics advocate simple life.</p><p class="IIABSTRAK333">_________________________________________________________<strong></strong></p>S<em>ocial climber</em> digambarkan sebagai seseorang yang ingin men­dapatkan status sosial yang lebih tinggi di sekitarnya. Dalam kondisi zaman globalisasi banyak perempuan yang bergaya pamer tidak sesuai dengan kondisi materi yang dimilikinya. Mereka yang ber­penampilan glamor tidak memperhatikan nilai-nilai ekonomi Islam. Oleh karena itu bagaimana para perempuan membatasi agar generasi-generasi mendatang tidak berlebihan dalam berpenampil­an untuk menghindari dampak sosial dan psikologi yg tidak diingin­kan. Pada prinsipnya, Islam tidak membenarkan <em>social climber</em> karena di dalam ekonomi Islam dikenal istilah istishod yakni ke­seimbangan antara dunia dan akhirat yang sejalan dengan tujuan ekonomi Islam yang disebut <em>al-falah.</em> Artinya keberuntungan yang seimbang antara dunia dan akhirat, jangan hanya untung dunia yang justru pamer atau berperilaku glamor yang menyebabkan kecemburuan lingkungan sekitar dan mengundang penjahat me­laku­kan kejahatan misalnya pencurian, perampokan dan lain-lain. <em>Social climber</em> juga termasuk <em>isrof </em>yakni pemborosan. Ekonomi Islam melarang hidup boros berfoya-foya dan kikir tanpa memperhatikan dampaknya karena ekonomi Islam menganjurkan hidup sederhana.

Author(s):  
Mikel Mari KARRERA EGIALDE

LABURPENA: Gaur egun, mendien kudeaketa eta baso-politika ingurumeneko eta jasangarritasuneko irizpideetan oinarritzen dira, eta lurraldeko baliabide natural nagusiaren aprobetxamenduari buruzko erabakiak bideratzen dituzte. Hori dela-eta, lurralde-antolamendu ororen markoan, nekazaritzaren, basogintzaren eta abeltzaintzaren arloan jarduten duten eragile publiko eta pribatu guztiek egindako plangintza oinarrizkoa izango da hurrengoa bermatzeko: egun mendia behar bezala aprobetxatuz etorkizuneko belaunaldiei balio sozial eta ekonomiko bera transmititzen dien kudeaketa. RESUMEN: La gestión de los montes y la política forestal se fundamentan, actualmente, en criterios medioambientales y de sostenibilidad que dirigen las decisiones sobre el aprovechamiento del principal recurso natural del territorio. Por ello, en el marco de toda ordenación territorial, la planificación mediante la participación de todos los agentes públicos y privados que operan en el ámbito agrosilvopastoral se erige en instrumento esencial de las orientaciones garantizadoras de una gestión que, aprovechando óptimamente el monte en el presente, transmita ese mismo valor social y económico a las futuras generaciones. ABSTRACT: The management of forests and the forest policy are presently based on enviromental and sustainability criteria which are addressed to the decisions regarding the exploitation of the main natural resource of the territory. Because of it, in the framework of the whole territorial planning, the planning by the participation of all the public and private agents that operate within the agrarian, forest and herding field becomes an essential instrument of the guidelines that guaratee the management which using ideally the forest nowadays give that same social and economic value to the future generations.


2015 ◽  
Vol 2 (1) ◽  
Author(s):  
Diane Williamson

AbstractWhile climate change involves spatial, epistemological, social, and temporal remoteness, each type of distance can be bridged with strategies unique to it that can be borrowed from analogous moral problems. Temporal, or intergenerational, distance may actually be a motivational resource if we look at our natural feelings of hope for the future of the world, via Kant’s theory of political history, and for our children. Kant’s theory of hope also provides some basis for including future generations in a theory of justice.


2013 ◽  
Vol 3 (1) ◽  
pp. 147-159
Author(s):  
Rameetha R ◽  
Abhay Kumar

Every year the cases of water borne infection through out the world are increasing. If we check the motto behind every Government the main aim will be evading the water borne infection and also to reduce toll death rate due to the water related infection. This mission has been started long back and still we are not able to meet the motto. This review focuses on the emerging pathogens its habitat and the case history which gives a clear view about how this can poses problem to the future generations.


2019 ◽  
Vol 7 (2) ◽  
pp. 104-112
Author(s):  
BUDOOR MOHAMMED THABIT ALKUBATI ◽  
HANISA HASSAN

Kostum tradisional telah menduduki tempat yang terkenal di dunia, merentasi kawasan geografi dan keadaan iklim, sejak zaman purba. Walau bagaimanapun, terdapat kebimbangan dari pertindihan pakaian moden yang membawa kepada kepupusan pakaian tradisional. Di Yemen, banyak pakaian tradisional sudah hilang. Ini adalah penyataan masalah dalam kajian ini kerana kurangnya kajian dalam bidang pakaian tradisional dan perang di Yaman. Pemeliharaan, kebangkitan semula, dan kajian pakaian tradisional adalah perlu untuk memberikan panduan kepada ketukangan yang baik di Yaman. Kajian ini direka bentuk untuk merawat kostum tradisional di banyak tempat di Yemen. Kajian ini mengambil pendekatan kualitatif dengan pergi ke lapangan, membuat wawancara dan menghubungi orang lama untuk mengumpulkan maklumat mengenai pakaian tradisional dalam bentuk gambar di banyak tempat di Yemen dan menyusun koleksi foto ini menjadi inspirasi untuk generasi dan pereka fesyen masa depan.   Traditional costumes have occupied a prominent place in the world, across geographic regions and climatic conditions, since ancient times. However, there is concern from the overlapping of modern clothing that lead to the disappearance of traditional clothing. In Yemen, a lot of traditional costumes already disappeared. This is the statement of problem in this study due to the lack of studies in the area of Yemeni traditional clothing and war in Yemen. The preservation, revival, and study of traditional clothing are necessary to provide a guide to good craftsmanship in Yemen and shaping the future of this industry. The study was designed on the sustenance of traditional costumes in many localities in Yemen. This study conducted through a qualitative approach by going to the field, conduct interviews and contacting old people in order to collect information regarding traditional costumes in form of photograph pictures in many localities in Yemen and sorted these photographs to become the inspiration for future generations and designers


Author(s):  
Hector Upegui

In addition to demographics and ongoing changes on structures of families and societies, the way in which persons are interacting with organizations is also changing. These interactions are defining service delivery and also the way in which we are and will be working. The power of digital information foster by cloud, mobility and social media is heavily influencing these changes. Twitter for instance, generates in one day more than 12 terabytes and Facebook more than 15 terabytes, while many organizations in the world are producing and processing petabytes of information.We are certainly facing a new way of doing things and a new work force generation with different values and certainly different ways of understanding prevention and rehabilitation. Do we need to add new strategies and data analysis to prevent accidents and diseases and to bring people back to work? How much information are we prepared to use to properly combine personal medical findings with socio-environmental variables? Can we see trends in our field or in other sectors that can show us where we might be heading? Where is the future heading?This presentation is about reflecting on some evidence with the aim of provoking discussions and motivate the participants to jointly keep on finding better ways to cope with the future.


2020 ◽  
Vol 85 (9) ◽  
pp. 1237-1250
Author(s):  
Aleksandar Dekanski

Belgrade School of Electrochemistry is not made of institutions, building, not even the community. It is made of people and their knowledge, achievements and results. It has no date of establishment nor defined start, and we hope it also won?t have an end. It was created as a result of several decades of scientists? efforts to accumulate knowledge and pass it on to future generations, to contribute with their research and results, to conquer new knowledge and advance the society as a whole. Its initiators and founders were not aware that they are starting something that will become recognised on a global level in the field of electrochemical science, they even didn?t want that ? they were simply devoted to their science and they tried to pass that devotion on to the future generations. The name Belgrade School of Electrochemistry appeared in the global electrochemical community even before we ourselves became aware of it, as a term which, first of all, defines one of the most important centres of electrochemical science in the world, and most definitely, the largest and the most developed in this part of Europe. It equally relates to the system of education and the importance and influence of the results and achieved knowledge of the scientists who originated from the Belgrade University on the world of electrochemistry.


2017 ◽  
Vol 18 (1) ◽  
pp. 1
Author(s):  
Gunadi Kasnowihadjo

Archaeology without its public is nothing, it is a disturbing expression for archaeologists, which encourages them to make a policy that every archaeological research benefited the general public. Academically this study is hoped to find settlement patterns in the past around lakes. Furthermore, the study also tries to find models of the local wisdom of their communities. Values in local wisdom are very important for today’s communities and future generations. Considering the aim of the research, the method used is descriptive explorative with an inductive approach, while data collecting is done by carrying out excavations and surveys. It is hoped that the researchers can reveal how people lived in lake areas in the past. The condition of lake areas in the past both its communities and surrounding environment is the dream of future generations. This is the essence of studying archaeology because archaeology studies life in the past to be actualized and implemented in today’s life for the sake of the future generations.  


2020 ◽  
Vol 6 (1) ◽  
pp. 22
Author(s):  
Djubaedi Yunus ◽  
JM Muslimin

The goal of this paper is to analyze the debt from view of Islamic law. Debt is one of the muamalah instruments in Islam  that used for activities in household, companies, and countries to fulfill their life sustainability. At least in two things. First in the fulfillment of the fifth pillar of Islamic obligations, pilgrimage, but there is a polemic using debts because of the additional administrative costs (ujrah). The other side of the polemic of debt in the economic system of Islam even could prevent the world economic crisis, the global economic crisis due to debt plus interest in exchange in the capitalist economic system, but not use Islamic economic system in the world. The method used is a normative method and the analysis shows debt could be for bailout funds for pilgrimmage program as long as the debtor pay this loan as soon as possible, debt is the last option and the value of debt should be measured in accordance with the ability to avoid further misery and debt can provide economic value as long as it is used for business or trade to achieve the world welfare, and the hereafter without performing maisir, farad, usury and tyranny. Sodaqoh and giving sincerely is better than giving debt.


Author(s):  
Michael Blake

Most discussions of intergenerational justice focus on distributive justice between generations. Much of contemporary thinking about justice, though, focuses on how people might reason together in a respectful and egalitarian manner—with, that is, justice in political discourse. This chapter seeks to apply this latter sort of theorizing to the intergenerational context. It identifies two ways in which discursive justice might be applicable to that context. First, the present generation might wrong future generations by making discursive justice more difficult in the future; it might, for instance, create a future in which political agents must display greater virtue—both intellectual and moral—than present generations have had to demonstrate. Second, if we accept that agents may have interests that outlive themselves, then one generation might wrong another by failing to listen to the claims that persist through time and across generations. This discussion is compatible with the conclusion that moral claims generally diminish in importance over time; as the world in which a given generation’s moral commitments were made changes, so too does the moral pull of those commitments diminish.


Dialogia ◽  
2017 ◽  
Vol 15 (2) ◽  
pp. 243
Author(s):  
Ridhatullah Assya’bani

Abstract: Recently, Ziauddin Sardar, a futurologist who is famous in studying the future of civilization and the universal relation of Muslims and Christians in the world. This study essentially showed the contradictory of Sardar's ideas related to the environment in particular, and nature in general. It entails thatSardar can be categorized into a proffesional of the future of ecology along with Muslim ecologists, such as Seyyed Hossein Nasr. This study focused on Sardar's point of view of Shari'a as problem solving, tazkiyyah, hieraki awareness and futurology. The results of this study indicate a new discourse in the ecological discourse of Islam, such as eco-futurology, the perspective on the awareness of  the importance of environment (nature), believing in God and the future. This study is expected that peoplecan do sharing-speace with the surrounding environment. Sardar’s thought is expected to foster mutual consciousness between human and God, human with human and human with nature. It implies that echo-futurology encourage people to live in harmony and behave in accordance with its purpose in the earth, namely to maintain the ecological balance.  ملخص:خلال هذا الوقت كان ضياء الدين سردار يركز فكرته على مستقبل الحضارة والعلاقة العالمية بين المسلمين والمسيحيين في العالم. وتبحث هذه الدراسة فى أفكار سردار المتعلقة بالبيئة على وجه الخصوص، والطبيعة بشكل عام. وهذا بمعنى أن سردار في الواقع كالمفكر أيضا عن مستقبل البيئة وهو يدخل من كبار علماء البيئة المسلمين مثل سيد حسين نصر. أساس هذه الدراسة هو وجهة نظر سردار عن الشريعة التي يمكن استخدامها لحل المشاكل، والتزكية، والوعي، والفكرة عن المستقبل. وكانت نتائج هذه الدراسة نشأة الفكرة الجديدة في مجال علم البيئة الإسلامية -علم الإيكولوجية المستقبلة- بمعنى طريقة النظر المبنية على الوعي، يعني الاندماج بين الوعي الطبيعي والوعي الإلهي والوعي على المستقبل. ومن خلال هذه الدراسة يرجى على الناس أن يحترموا البيئة. أما بالنسبة إلى آثار فكرة سردار فيرجى أن ينشأ الوعي من الإنسان إلى ربّه، وبين الإنسان مع الآخر، وبين الإنسان مع طبيعته. وهذه هي الإيكولوجية المستقبلة التي تشجع الناس على العيش السليم وفقا لكونهم كالخليفة في الأرض وهو الحفظ على البيئية. Abstrak: Selama ini, Ziauddin Sardar cenderung diposisikan sebagai futurolog yang mengkaji jika bukan masa depan peradaban, relasi global umat Muslim dan Kristen di dunia. Studi ini justru memperlihatkan adanya percikan gagasan Sardar terkait dengan lingkungan secara khusus, dan alam secara umum. Artinya, Sardar sebenarnya bisa dikategorikan sebagai pemerhati masa depan ekologi di antara deretan ekolog-ekolog Muslim terkemuka, seperti Seyyed Hossein Nasr. Dasar pijak dari studi ini adalah pokok pemikiran Sardar seperti: Syariat sebagai problem solving, tazkiyyah, hieraki kesadaran dan futurologi. Hasil dari studi ini mengindikasikan wacana baru dalam diskursus ekologi Islam, yakni eko-futurologi, cara pandang yang dikonstruk melalui kesadaran, antara kesadaran berlingkungan (alam) dengan kesadaran berketuhanan serta kesadaran akan masa depan. Melalui studi ini diharapkan manusia bisa sharing-speace dengan lingkungan sekitar. Adapun implikasi dari pemikiran Sardar ini adalah diharapkan akan menumbuhkan kesadaran timbal-balik antara manusia dengan Tuhan, manusia dengan manusia dan manusia dengan alam. Artinya, Eko-futurologi mendorong manusia agar hidup selaras dan berprilaku sesuai dengan tujuannya di muka bumi, yakni untuk menjaga keseimbangan ekologis Keywords: Ekologi, Syariat, Hierarki Kesadaran, Futurologi, Eko-Futurologi 


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