scholarly journals Nilai-nilai humanisme dalam dialog antar agama perspektif Gus Dur

2020 ◽  
Vol 6 (1) ◽  
pp. 25
Author(s):  
Muhammad Aqil S. Ag
Keyword(s):  
Human Rights ◽  
Interfaith Dialogue ◽  
Human Values ◽  
Lay People ◽  
Religion And Ethnicity ◽  
Human Side

<p align="center"><strong>Abstract</strong></p><p>The figure of Gus Dur is a unique figure and his thoughts are typical. For most people, his thoughts are difficult to guess and difficult to digest by ordinary lay people, making him a controversial figure as well as being admired. Gus Dur as a teacher of the nation and an intellectual figure is a person who upholds the values of humanism. His struggle in upholding human rights made him highly respected by people from various backgrounds and different identity backgrounds. In particular his defense of the rights of oppressed minorities from both religion and ethnicity. Solving problems during conflicts by promoting dialogue that upholds human values makes Abdurrahman a reliable mediator. His thinking about humanism, is ideally implemented in interfaith dialogue, he offers a concept that is more focused on the human side, human rights themselves rather than dialogue that is theological in nature. , "Here a Humanist Is Buried". That is, he wants to be remembered as a humanitarian fighter. The title of a humanist figure seems more appropriate for him. Because Gus Dur's humanism really departed from the deepest values of Islam, which transcended ethnicity, territoriality, to the limit of statehood.</p><p><strong>                                                  Abstrak</strong></p><p>Sosok Gus Dur merupakan sosok yang unik dan pemikirannya tergolong tipikal.  Bagi kebanyakan orang, pemikiran beliau yang susah di tebak dan sulit dicerna oleh orang awam kebanyakan, menjadikannya sebagai sosok yang kontroversial sekaligus dikagumi. Gus Dur sebagai guru bangsa dan tokoh intelektual adalah sosok yang sangat menjunjung tinggi nilai-nilai humanisme. Perjuangannya dalam menegakkan hak asasi manusia menjadikannya sangat disegani oleh masyarakat dari berbagai kalangan dan latar belakang identitas yang berbeda. Terkhusus pembelaannya terhadap hak-hak kelompok minoritas yang tertindas baik dari agama maupun etnis. Pemecahan masalah saat terjadi konflik dengan mengedepankan dialog yang lebih menjunjung nilai-nilai kemanusiaan menjadikan Gus Dur sebagai sosok mediator yang handal. Pemikirannya tentang humanism, sangat ideal diimplemantasikan dalam dialog antar agama, beliau menawarkan konsep yang lebih focus kepada sisi kemanusiaan, hak-hak manusia itu sendiri daripada dialog yang sifatnya teologis.Gus dur merupakan sosok yang sangat humanis beliau pernah berpesan agar di pusaranya dipahat sebuah tulisan, “Di Sini Dimakamkan seorang Humanis”. Artinya, dia ingin dikenang sebagai pejuang kemanusiaan. Gelar tokoh humanis agaknya lebih tepat disematkan kepadanya. Sebab, humanisme Gus Dur benar-benar berangkat dari nilai-nilai Islam paling dalam, yang melampaui etnis, teritorial, hingga batas kenegaraan.</p>

Moral Philosophy of Global Peace

1998 ◽  
pp. 86-92
Author(s):  
Chhaya Rai
Keyword(s):  
Human Rights ◽  
Racial Discrimination ◽  
Moral Philosophy ◽  
Economic Inequality ◽  
Human Values ◽  
Social Injustice ◽  
Global Ethics ◽  
Religious Intolerance ◽  
Summum Bonum ◽  
Global Peace

Global Peace is the summum bonum, so we must know its negative as well as positive meanings. Simultaneously peace must be understood in all its interrelated but theoretically differentiated dimensions as personal, social, national, international and global. Today, humankind is suffering from multidimensional crises such as terrorism, population-explosion, denial of human rights, economic inequality, racial discrimination, ideological extremism, religious intolerance, social injustice, ecological imbalance, consumerism, oppression of weak, etc. These peace-related issues compel us to lay down the fundamental principles of a radical global ethics that expects us to realize our roles and duties regarding global peace. It includes the role and ideals of educationalists, the duties of scientists, philosophers, and thinkers, the inculcation of human values such as nonviolence, love, etc.

Judaism, human rights, and human values

1999 ◽  
Vol 37 (01) ◽  
pp. 37-0255-37-0255
Keyword(s):  
Human Rights ◽  
Human Values

scholarly journals DEBTOR PROTECTION IN PERSPECTIVE OF PANCASILA JUSTICE VALUE ON SEPARATIC CREDITOR EXECUTIONS

2021 ◽  
Vol 5 (1) ◽  
pp. 93
Author(s):  
Widhi Handoko
Keyword(s):  
Human Rights ◽  
Social Justice ◽  
Legal Culture ◽  
Human Values ◽  
Legal Policy ◽  
Ability To Pay ◽  
The Law ◽  
The Republic ◽  
Debtor Protection

The execution of the execution by separatist creditors without going through court adjudication as stipulated in Article 55 and Article 56 of Act No. 37 of 2004 is contrary to Pancasila justice. The method used in this research is a non-doctrinal method. Based on the data obtained, it can be seen that the implementation of bankruptcy executions as regulated in Article 55 and Article 56 of Act No. 37 of 2004 prioritizes the interests of separatist creditors, this is further complicated by the existence of a legal culture that shows that bankruptcy executions are guaranteed with mortgage rights. Without having to go through an amazing in court, the meaning of the debtor's insolvency should be an examination in court or through amazing regarding the debtor's ability to pay off his debt, not solely based on the analysis and views of the separatist creditors. This is implicitly based on Article 28D of the 1945 Constitution of the Republic of Indonesia and automatically contradicts the values of Pancasila social justice. This means that in the legal policy of bankruptcy execution, it must be able to create a balance of protection of rights between creditors and debtors, by the view of appreciation for human values or human rights awards in the form of equality before the law to be able to realize a just bankruptcy execution that can protect the interests of separatist creditors while protecting debtors from losses resulting from bankruptcy.

scholarly journals CORRECTIONAL PROGRAMS IN THE STATE PRISONS OF INDIA: AN ANALYSIS WITH REFERENCE TO UTTARAKHAND STATE

2021 ◽  
Vol 12 (4) ◽  
pp. 1387-1393
Author(s):  
Shalini Bahuguna, Et. al.
Keyword(s):  
Human Rights ◽  
Legal Framework ◽  
The State ◽  
Human Values ◽  
Correctional Programs ◽  
Penal Reform ◽  
The Law ◽  
State Prisons

Human rights jurisprudence has greatly contributed to criminal reforms and has had an impact on India. Crime reforms across the globe also have an impact on India. The conceptualization with respect to penal reform originated in the reformist theory of punishment.[1] The time prison must have such meaning that enhances the values ​​of the reform in it. The reformer's appearance is about to add a sense of humanity in the system of criminal reformation and also to add the human values ​​into the system of prison and prison officials have to work to achieve it.[2] The level of protection guaranteed by the law for the reformatory therapy of prisoners must be carried out within a national legal framework and India does not have the same.  

The Intellectual Contributions of American Muslim Scholars

2014 ◽  
Author(s):  
Sara J. Chehab ◽  
Marvin R. Whitaker
Keyword(s):  
Human Rights ◽  
Gender Equality ◽  
Muslim World ◽  
Interfaith Dialogue ◽  
American Muslim ◽  
And Gender ◽  
Muslim Communities ◽  
Muslim Scholars ◽  
The Doors

This chapter discusses the work of five American Muslim scholars: Fazlur Rahman, Amina Wadud, Taha Jabir al-Alwani, Abdullahi Ahmed an-Naʿim, and M. A. Muqtedar Khan. Their contributions influence and inform the debates on a variety of issues, such as ijtihad, shari’a, gender equality, human rights, democracy and reform, and interfaith dialogue. These scholars agree that a crisis of thought exists in the Muslim world and that it was created because of the absence of ijtihad. They recognize that many problems plague the Muslim world and Muslim communities—problems partly engendered by taqlid and a reliance on old interpretations of the Qur’an. To solve them and achieve reform, justice, and gender equality, Muslim scholars should drive these debates forward through a commitment to continuous and progressive exegetical exercises. Thus this chapter outlines how each one of these five scholars explains and interprets these debates and assesses their attempts at reopening the doors of ijtihad.

Statement at the Regional Meeting for Asia for the World Conference on Human Rights

2018 ◽  
pp. 197-204
Author(s):  
L.M. Singhvi
Keyword(s):  
Human Rights ◽  
Cultural Heritage ◽  
Human Dignity ◽  
New World ◽  
World Order ◽  
Human Values ◽  
World Conference ◽  
New World Order ◽  
The World ◽  
Human Rights Norms

Dr Singhvi argues that Asia has shared cultural heritage going back to many centuries and rooted in basic human values which should inspire a passionate striving for peace and a compassionate commitment to human rights and human obligations. These values have a profound contemporary relevance and they have a significant and enduring contribution to make in advancing the cause of human dignity and happiness everywhere and in building a new world order. The Asian human rights perspective must reflect the universality of human rights norms as well as the particular perceptions and aspirations of Asia which is home to more than half the population of the world, states Dr Singhvi.

scholarly journals Kritik Atas Pemikiran Abdullahi Ahmed An-Naim Tentang Distorsi Syariah terhadap HAM

2016 ◽  
Vol 16 (1) ◽  
Author(s):  
Sapiudin Sapiudin
Keyword(s):  
Human Rights ◽  
Islamic Law ◽  
Objective Assessment ◽  
Human Values ◽  
Liberal Studies ◽  
Human Right ◽  
The World ◽  
Rights Issues

In liberal studies, Sharia and human rights are two issues that are often opposed to distort the role of sharia in solving human right cases. In his writings on sharia and human rights issues, Abdullahi Ahmed an-Naim often applies rational rules as the source of truth and human values as a goal, but he excludes the role of Islamic law and its interpretation. Naim states that the human right problems in the world can not be solved by the sharia but can only be solved by secular laws. For example, the practice of slavery and discrimination against women and non-Muslims ethnic is a subjective conclusion that is counter productive to the role of sharia. Therefore, this conclusion is unacceptable and is necessary to have objective assessment. It is really clear that sharia is glorious and never distorts human rights at all.DOI: 10.15408/ajis.v16i1.2893

scholarly journals HAK ASASI MANUSIA DALAM ISLAM

TRANSFORMATIF ◽  
2018 ◽  
Vol 1 (2) ◽  
pp. 198
Author(s):  
Laila Rahmawati
Keyword(s):  
Human Rights ◽  
Rule Of Law ◽  
Human Values ◽  
Human Beings ◽  
Human Right ◽  
International Human Rights ◽  
The West ◽  
The Rule Of Law ◽  
Global Issue ◽  
New Phase

<p>This article tries to describe the concept of Human Rights in the West and the response of   Islam to them. In its history, it was <em>Magna Charta   </em>in England that initiated the formulation of Human Rights in the West in 1512. Then It was followed by <em>The Bill of right </em>in 1689; <em>The American Declaration of Independence </em>in 1776; and <em>T</em><em>he French Declaration </em>in 1789 that resulted in <em>The rule of law</em>.  Human Rights entered a new phase after The United Nations had declared the International Human Rights in</p><p>1984, that is <em>The Universal Declaration of Human Rights. </em>From that time on, Human Rights has become a global issue, continually discussed and responded to by many including Muslim scholars. In the West, the concept of Human Right is based merely on human values (anthropocentric) so that the responsibility is restricted to human beings.  Based  on  this,  this concept  is  different from  Islamic  concept  on  Human  Rights  because  the former is based on secular values  while the later is based on human values and divine values. Normatively, the idea of Human Rights is relevant to Islamic idea. The reason is that, based on their <em>fitrah </em>as creatures, human beings extremely expect the maintenance of their main needs (<em>Al- umur al-Daruriyyah</em>). Therefore, Human Rights are suitable with the purpose of syari’ah (<em>maqasid al-Syari</em>), that is to maintain religion, reason, heredity dan property.</p>

scholarly journals Eksistensi Pesantren dan Deradikalisasi Pendidikan Islam di Indonesia (Menyemai Spirit Toleransi dan Pendidikan Islam Multikultural)

2018 ◽  
Vol 3 (1) ◽  
pp. 87
Author(s):  
Mualimul Huda
Keyword(s):  
Human Rights ◽  
Multicultural Education ◽  
Cultural Diversity ◽  
Religious Life ◽  
Islamic Education ◽  
Human Values ◽  
Mutual Respect ◽  
Islamic Movements ◽  
Islamic Tradition ◽  
Radical Movement

Religious life in Indonesia is very dynamic with the emergence of various cases set to religious radicalism.. The phenomenon is not only growing at a particular community, but its existence has been developing in the form of transnational institution. Even pesantren as part of Islamic tradition of archipelago is often associated as' base or central understanding of Islam fundamental become root for growth radical movement that in the name of Islam. The radicalization of understanding at certain pesantren huts that impact on acts of radicalism in Indonesia should be laid in the context of the development of transnational Islamic movements due to the various developments of the existing world. The results of this study concluded that Islam as a universal religion of love (rahmatan lil 'alamin) which teaches education by upholding human values, respecting human rights, respecting cultural and cultural diversity, craving peace, justice, tolerance and a balanced attitude, and other noble manifestations. Dogmatic groups that justify acts of violence in the name of religion have reduced and injured the teachings of rahmatan lil 'alamin. Islamic education (Pesantren) that teaches hatred against different opinions and beliefs is not ideal for the continuity of diversity and diversity in Indonesia. Pesantrens infiltrated by radicalization need to be reoriented in a direction compatible with the Islamic spirit that teaches mutual respect and brotherhood. A number of values that are taught are tolerant, moderate, togetherness, equality, mutual respect and degrees of Islamic multicultural education

Sign in / Sign up

Export Citation Format

Share Document