scholarly journals ETIKA PERDAGANGAN DALAM ISLAM

2021 ◽  
Author(s):  
Nirwana
Keyword(s):  
Business Ethics ◽  
Human Life ◽  
Ethical Values ◽  
Human Beings ◽  
The People ◽  
Whole Person ◽  
Islamic Business Ethics ◽  
Human Reality ◽  
Important Position ◽  
Islamic Values

Islamic business ethics ismorality in running a business in accordance with Islamic values, so that in conducting business there is no need to worry, because it is believed to be something good and true. Ethical values, morals, ethics or morals are the values that encourage human beings to be a whole person. Such as honesty, truth, justice, independence, happiness and love. When these ethical values are implemented it will perfect the human reality as a whole. Every one can have a set ofknowledge about values, but the knowledge that directs and controls the behavior of Muslims there are only two, namely the Qur'an and hadith as the source of all values and guidelines in every joint of life, including in business. Ethics or morals have a very important position for human life, both as individual members of society and members of a nation. The wealth, the glory of the people one arthdepends on their morals, and the damageone arth is nothing but also due to the depravity of human morality it self. Human life requires morality, without morality human life is impossible to take place.

scholarly journals ETIKA PERDAGANGAN DALAM ISLAM

2021 ◽  
Author(s):  
Nirwana
Keyword(s):  
Business Ethics ◽  
Human Life ◽  
Ethical Values ◽  
Human Beings ◽  
The People ◽  
Whole Person ◽  
Islamic Business Ethics ◽  
Human Reality ◽  
Important Position ◽  
Islamic Values

Islamic business ethics ismorality in running a business in accordance with Islamic values, so that in conducting business there is no need to worry, because it is believed to be something good and true. Ethical values, morals, ethics or morals are the values that encourage human beings to be a whole person. Such as honesty, truth, justice, independence, happiness and love. When these ethical values are implemented it will perfect the human reality as a whole. Every one can have a set ofknowledge about values, but the knowledge that directs and controls the behavior of Muslims there are only two, namely the Qur'an and hadith as the source of all values and guidelines in every joint of life, including in business. Ethics or morals have a very important position for human life, both as individual members of society and members of a nation. The wealth, the glory of the people one arthdepends on their morals, and the damage one arth is nothing but also due to the depravity of human morality it self. Human life requires morality, without morality human life is impossible to take place.

scholarly journals Morality and Ethics in Education and its Impact on the Society

IIUC Studies ◽  
2015 ◽  
Vol 9 ◽  
pp. 335-344
Author(s):  
Muhammad Aminul Hoque
Keyword(s):  
Human Life ◽  
Modern World ◽  
Human Beings ◽  
Research Article ◽  
The People ◽  
Eve Teasing ◽  
Islamic Values

The technology has been developing tremendously in the modern world with remarkable contribution in various sectors of human life, but it has failed to address the most important issues of morality and ethics. The lack of which has resulted the killing, eve teasing, degeneration and life of human beings has become cheaper than anything else. This is why, the need for a study on the importance of Islamic Values has become essential to arrest the degeneration and lawlessness in the society and make the people aware about their duties and responsibilities afresh. This research Article is highly expected to address this problem.IIUC Studies Vol.9 December 2012: 335-344

KONSEP DAN IMPLEMENTASI ETIKA ISLAM DALAM DUNIA BISNIS

2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Nurul Fatima Hasan
Keyword(s):  
Business Ethics ◽  
Business Ethic ◽  
Human Life ◽  
Ethical Dimension ◽  
Moral Value ◽  
Business People ◽  
Islamic Business Ethics ◽  
The Right

Indeed, in terms of the whole implementation of life has been arranged in the view of Islamic teachings to regulate all human life including in relation to the implementation of the economy and business. Islam does not allow any person to work haphazardly to achieve his/her goals and desires by justifying any means such as committing fraud, cheating, false vows, usury, and any other vanity deeds. But, Islam has given a boundary or line between the allowable and the unlawful, the right and wrong and the lawful and the unlawful. These limits or dividing lines are known as ethics. Behavior in business or trade is also not escaped from the moral value or business ethics values. Islamic business ethics is of which adheres to the principle of unity, equilibrium principle, freewill principle, responsibility principle, It is important for business people to integrate that ethical dimension into the framework or scope of the business. Keyword: Ethics, Business Ethics, Islamic Business Ethic.

Confucianism on Political Legitimacy

2019 ◽  
pp. 32-51
Author(s):  
Tongdong Bai
Keyword(s):  
Human Life ◽  
Political Legitimacy ◽  
The State ◽  
Basic Fact ◽  
Human Beings ◽  
Basic Goods ◽  
The People ◽  
Xun Zi ◽  
The Masses ◽  
Political Decisions

This chapter discusses political legitimacy within the Confucian context. It attempts reconcile the early Confucians’ embrace of equality with their defense of hierarchy. The chapter also considers how to reconcile their idea that the legitimacy of the state lies in service to the people, with the idea that it is not the people alone who make the final political decisions. It shows that the lack of capacities of making sound political decisions by the masses cannot result from the failure of the state to secure basic goods, education, and other necessary conditions for people to make sound political decisions, and it has to be the result of a basic fact of human life. That is, in spite of all these governmental efforts that are demanded by them, and in spite of their beliefs that human beings are all potentially equal (Mencius and Xun Zi) or close to being equal (Confucius), early Confucians also took it as a fact of life that the majority of the people cannot actually obtain the capacity necessary to make sound political decisions and participate fully in politics.

scholarly journals Perilaku Etika Bisnis Pedagang Sayur Di Pasar Tradisional Manggisan Tanggul Perspektif Abu Hamid Muhammad Al-Ghazali

Fenomena ◽  
2019 ◽  
Vol 18 (2) ◽  
pp. 206-222
Author(s):  
Diny Duratul Ummah ◽  
Ainul Churria Almalachim
Keyword(s):  
Business Ethics ◽  
Field Research ◽  
Empirical Methods ◽  
Personal Problems ◽  
Doing Business ◽  
The People ◽  
The World ◽  
Traditional Market ◽  
Islamic Business Ethics ◽  
Market Player

The Manggisan ebankment market is a traditional market where the people conduct daily buying and selling transactions. In conducting business activities does not deny the existence of fraud that can be caused by a lack of awareness and knowledge in doing business based on Islamic business ethics. Awareness of the application of business ethics values must be carried out by every market player. Syari’ah business ethics is a moral reference as part of Islamic forms of Akhlaqul Karimah in muamalah. Islamic business ethics is based on monotheism, honesty, justice (balance) and kindness (ihsan). In conducting business activities Abu Hamid Muhammad Al Ghazali emphasied to always be guided by Islamic business ethics because by doing so a Muslim in doing his business will get two advantages namely the world and the hereafter. The formulation of the problem from this study is how the behavior of the vegetable traders ethics in the embankment Manggisan market. And how the behavior of greengrocer business ethics in the market of Abu Hamid Muhammad Al Ghazali’s embankment perspective. This research is a type of (field research) by using juridical empirical methods, namely methods that collect data by means af observation, interviews and documentation of the behavior of business ethics of vegetable traders in conducting business activities.Based on the result of the study, it can be concluded that in general the vegetable traders in the Manggisan embankment market have applied business ethics behavior in their business activities. Including starting a business by reading basmalah, not reducing scales and not taking very much profit, even though in reality they do not understand that what they are doing is part of the theory of business ethics. But there are still traders who someties are rude to buyers due to having personal problems with their families, this is considered to have violated Islamic business ethis. One of the principles that must be possessed by a Muslim trader is to be good so that what is done will provide benefits to others so that the business carried out does not only benefit themselves but also benefits others.

scholarly journals ARSITEKTUR ISLAM: Seni Ruang dalam Peradaban Islam

2011 ◽  
Author(s):  
Aulia Fikriarini
Keyword(s):  
Symbolic Meaning ◽  
Human Being ◽  
Ethical Values ◽  
Human Beings ◽  
Islamic Architecture ◽  
Geometrical Relation ◽  
The World ◽  
Islamic Civilization ◽  
Islamic Values

Human being as a caliph, here related to the function of architect, has <br />responsibility for the environment. Hence, in doing their activities in this world, they have to cope with the nature considering the principal of balance and harmony. Architecture as one of the sciences should also go along with the Islamic values. The values based on the Quran should certainly be the foundation for all efforts of developing any sciences, including architectur. The application of Islam values will produce works of “Islamic architecture” that comprise a combination of culture and humans’ submission to their God, which characterizes the harmony of the human beings, environment, and their  Creator. Islamic architecture suggests a complex geometrical relation, hierarchy of shapes and ornaments, and deep symbolic meaning. This writing describes the fact that works of Islamic architectures in over the world that is based on Islamic ethical values and manners do not represent a single and identical shape. However, the varieties and wealth of shapes are unfield by one purpose, that is, as a medium of devoting to God. The varieties create a multitude of Islamic architecture products within Islamic civilization, which lead human beings to rahmatan lil alamiin. <br />

scholarly journals TINJAUAN ETIKA BISNIS ISLAM DALAM PENGELOLAAN CORPORATE SOCIAL RESPONSIBILITY

2018 ◽  
Vol 3 (2) ◽  
pp. 145
Author(s):  
IRSADUNAS IRSADUNAS ◽  
YENTI AFRIDA ◽  
RAHMI KHAIRANI
Keyword(s):  
Corporate Social Responsibility ◽  
Business Ethics ◽  
Social Responsibility ◽  
Development Program ◽  
Field Research ◽  
Education Environment ◽  
The People ◽  
Islamic Business Ethics ◽  
Qualitative Descriptive ◽  
Corporate Social

The research objective is to look at business ethics in Islam in the management of Corporate Social Responsibility at PT. Gersindo Minang Plantation. The subject of this research is the sustanability development of the CSR department at PT. Gersindo Minang Planatation and the people who feel the CSR activities. This research is a type of field research. Data collection uses observation, interview, and documentation methods. Data analysis was carried out in a qualitative descriptive manner. The validity of the data using triangulation techniques. The results showed that CSR management at PT. Gersindo Minang Plantation in general, is engaged in education, environment, health and social affairs. There are two types of programs, namely the Patronage and Community Development Program. In terms of Islamic business ethics, of the five axioms that include unity, equilibrium, free will, benevolence and responsibility there is one axiom that is not reflected in the program namely responsibility.

scholarly journals REPRESENTASI POLA PERILAKU TASAWUF DALAM MEMBANGUN DINAMISASI MASYARAKAT GLOBAL

2020 ◽  
Vol 6 (1) ◽  
pp. 41
Author(s):  
Muhammad Natsir
Keyword(s):  
Human Life ◽  
The Self ◽  
Religious Behavior ◽  
Cultural Rights ◽  
The People ◽  
The Face ◽  
The Times ◽  
And Behavior ◽  
Political Economic ◽  
Islamic Values

<p align="center"><strong>Abstrak</strong></p><p>Islam agama Rahmatan lil ‘alamin yang mengajarkan sikap <em>wasathiyah</em> sesuai dengan metodologi Al-Qur’an, yaitu lembut, santun, ramah, berlapang dada, dan mengandalkan kekuatan doa. Wajah Islam Nusantara yang dibawa oleh para mujahid sufi wali sanga adalah  sangat kental diwarnai oleh corak Tasawuf, yaitu corak keIslaman yang lembut, santun dan toleran. Para Ulama’ dari kurun waktu ke waktu yang lain telah memposisikan dirinya sebagai obor umat, yang senantiasa membimbing umat agar menjadi sebatang pohon yang indah. Akar keyakinan yang kokoh; batang, dahan, ranting dan dedaunannya adalah istiqomah; sedangkan buah pohon keIslaman adalah integritas akhlak, etika, dan moral.</p><p>Ajaran Islam memiliki tiga pilar; iman, Islam dan ihsan, kemudian berkembang menjadi akidah, syari’ah, dan akhlak atau tawhid, fikih dan Tasawuf. Ihsan merupakan essensi Tasawuf dan sebaliknya, keduanya merupakan pilar utama untuk membangun pribadi Muslim yang saleh, yaitu pribadi yang tercermin pada diri dan perilaku Nabi Muhammad SAW sebagai Al-Qur’an hidup.</p><p>Indonesia telah masuk pada abad ke-21 atau abad global, banyak masyarakat muslim yang berhasil menduduki posisi strategis di segala ranah kehidupan; politik, ekonomi, sosial dan budaya, yang seharusnya mewarnai Indonesia dengan nilai-nilai keIslaman semisal etos kerja, produktifitas, professional, dan integritas yang berujung pada <strong>kemaslahatan umat manusia</strong>. Akan tetapi, moralitas mereka kotor karena hanya menunjukkan simbol-simbol keIslaman saja. Ihsan (Tasawuf) dipahami secara inklusif; terbatas pada ranah perilaku peribadatan saja, sehingga Rekontekstualisasi nilai-nilai Tasawuf pada seluruh ranah kehidupan manusia akan menjadi wujud perilaku nyata sebagai representasi dari nilai ajaran tasawuf itu sendiri untuk mewujudkan <em>maslahah</em> bagi manusia yang dinamis seiring perkembangan zaman.</p><p><strong>Kata Kunci : Representasi, Tasawuf, masyarakat, global</strong></p><p align="center"><strong>Abstract</strong></p><p> </p><p>Islam Rahmatan lil 'alamin religion that teaches attitude wasathiyah accordance with the methodology of the Qur'an, that is gentle, courteous, friendly, diledang chest, and rely on the power of prayer. The face of Islamic archipelago brought by the Sufi sage mujahid is very strongly colored by the style of Sufism, ie the pattern of keIslaman gentle, polite and tolerant. The Ulama 'from time to time others have positioned themselves as the torch of the Ummah, who constantly guides the people into a beautiful tree. The root of firm beliefs; stems, branches, twigs and leaves are istiqomah; while the fruit of Islamic trees is the integrity of morals, ethics, and morals.</p><p>Islamic teachings have three pillars; faith, Islam and ihsan, then developed into aqidah, shari'ah, and morals or tawhid, fiqh and mysticism. Ihsan is the essence of Sufism and vice versa, both of which are the main pillars for building a pious Muslim personality, a person who is reflected in the self and behavior of Prophet Muhammad as the living Qur'an.</p><p>Indonesia has entered the 21st century or the global century, many Muslim societies have succeeded in occupying strategic positions in all spheres of life; political, economic, social and cultural rights, which should color Indonesia with Islamic values such as work ethic, productivity, professional, and integrity that lead to the benefit of mankind. However, their morality is dirty because it shows only the symbols of Islam. Ihsan (Sufism) is understood inclusively; confined to the domain of religious behavior only, so that Rekontekstualisasi the values of Sufism on the entire realm of human life will be a manifest behavior as a representation of the value of the teachings of Sufism itself to realize the maslahah for human dynamic as the times.</p><p><strong>Keywords: Representation, Sufism, society, global</strong></p>

scholarly journals El reconocimiento de la dignidad humana ante los avances de la genética

2012 ◽  
Author(s):  
Gisela Giner Rommel
Keyword(s):  
Human Dignity ◽  
Scientific Explanation ◽  
Human Life ◽  
Scientific Progress ◽  
Human Condition ◽  
Philosophical Tradition ◽  
Human Beings ◽  
Human Reality ◽  
The Face ◽  
One Step

La llamada era o siglo de la biotecnología, y con ella, una nueva realidad genética artificial, va abriéndose camino inexorablemente. La misma supone nuevas formas de dominio de la vida natural y humana sin precedentes. El hombre puede ya alterar nada menos que el curso de la evolución de las especies. Es fácil adivinar entonces por qué la genética traspasa su propio ámbito científico: se encuentra ineludiblemente cargada de dilemas éticos de toda índole, y unida al mundo filosófico y moral por su urgente necesidad de respuestas. La primera gran reflexión que la genética plantea a la ética es de tal calibre, que zozobra los cimientos de la propia tradición filosófica occidental y su concepción de la dignidad humana. Si el hallazgo del genoma humano lleva consigo una propensión de la visión de la realidad humana exclusivamente cientificista y biológica, procediendo a realizar una verdadera «sacralización de la ciencia» ¿Supone ello el derrumbe, la invalidación de la condición ética y libre del hombre? ¿Debemos renunciar a una visión del mismo como un ser digno y reducirlo a un animal más? ¿Debemos, en definitiva, dar carpetazo al humanismo, poniendo en tela de juicio la calidad moral del hombre? ¿Cerrar entonces los espacios de la ética o la filosofía, declarando que todos los aspectos que encierran la condición humana se consumen en una explicación científica? ¿Cómo afrontar otros posibles ataques a dimensiones de la dignidad humana como la libertad, la igualdad, la intimidad? ¿Precisan de disciplinas distintas, como la filosofía y el derecho, en busca de soluciones que exceden del campo científico y a los que éste no puede dar respuestas? Ante los nuevos poderes y responsabilidades que trae consigo el progreso científico, la explicación ética y la científica no deben sino reencontrarse. Apostar por el control ético del rumbo del proceso científico y tecnológico a través del paradigma de la dignidad humana se torna imprescindible. En definitiva, tratar de llevar a cabo el sueño del progreso universal, real, en el que la genética constituya un eslabón, un peldaño más en su consecución efectiva no puede darse sin intervención de la reflexión ética.This is definitely the age of biotechnology and with it comes a new artificial genetic reality. Biotechnology gives us never seen before control over plant, animal and human life. Mankind may now even be able to change the course of evolution in all living creatures, no less. That is why it is easy to understand that the science of genetics transcends its own domain; it is unavoidably confronted with ethical dilemmas of all kind and it is compelled to turn to philosophy and morality because of its need to find answers urgently. The first question raised by genetics is of such a magnitude that it overturns the basis of the Western philosophical tradition and its concept of human dignity. If the decoding of the human genome leads to an exclusively scientific and biological vision of human reality, to what you could call a «sacralisation of science», then what happens to free will, to man as an ethical being? Should we henceforth refuse to consider Man as a creature of Dignity and reduce him to just another animal? Should we, in short, abandon all humanistic idealism and question even the morality of human beings? Should we forget about ethics and philosophy and agree that all the aspects, implicit in the human condition, can find a scientific explanation? But how then should we deal with other attacks that may be made against such dimensions of human dignity as liberty, equality and privacy? Will there be no need for other disciplines, such as philosophy and law, to find solutions to problems which exceed the field of science and for which science has no answers to give?. In the face of all the new powers, potential and responsibilities brought about by scientific progress, ethics and science should not become adversaries. Ethical control over the course of scientific and technological progress based on the paradigm of human dignity is becoming essential. To summarise, it will be impossible to realise the dream of true progress, in which the science of genetics is but one step, without answering ethical questions.

scholarly journals Penerapan Athiti Krama Dalam Peningkatan Mutu Pendidikan Agama Hindu Pada Pasraman Dharma Bhakti Gianyar

2018 ◽  
Vol 4 (2) ◽  
pp. 163
Author(s):  
I Gusti Ayu Oka Silantari ◽  
I Ketut Mardika
Keyword(s):  
Human Nature ◽  
Learning Process ◽  
Social Order ◽  
Social Life ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Advanced Society ◽  
The People ◽  
The World

<p><em>In human nature, apart from being individual beings as well as social beings who have their own culture. Culture arises in humans due to reason and thought in the human being itself. Humans will be able to live perfectly when they live together with other humans, in relation to other humans, certain norms or rules are needed. In the regulation, one of them was written about the procedure for honoring guests called Athiti Krama. Athiti Krama gives motivation in human life because through this human being can foster good relations between humans one with other human beings in harmony. The implementation of Athiti Krama can be found in societies everywhere in the world, both in the advanced society and the people who are still modest in their civilization.<br /> In social life, everyone should behave well so as to create happiness for themselves and the community, because in the teachings of Hinduism, Athiti Krama teachings are basically contained which can bring people to achieve harmony in social order in society. The basis of Athiti Krama's teachings is the ethics or morality that many of the Vedic scriptures have mentioned, one of which is Tri Kaya Parisudha. Considering the importance of Athiti Krama as a social guide in people's lives. So it should be known to be applied in the learning process in Pasraman Dharma Bhakti.</em><strong><em></em></strong></p>

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