Jihad as an Essential Principle of Human Life An Understanding from the Qur’anic Perspective

2012 ◽  
Vol 8 ◽  
pp. 315-340
Author(s):  
Israr Ahmad Khan
Keyword(s):  
Social Life ◽  
Human Life ◽  
Cultural Activity ◽  
Political Struggle ◽  
The People ◽  
Underlying Principle ◽  
Verb Forms ◽  
The Given ◽  
Modern Era ◽  
Muslim Scholars

Many a Qur’anic concept has been misunderstood and misinterpreted by both protagonists and antagonists. JihÉdis one such Qur’anic term. Today its meaning, purpose, and application appear confusing. The most popular import of this term is war against the enemies of Islam. Does this meaning of jihÉd commensurate with its Qur’anic usage? Or have Muslim scholars and commentators of the Qur’Én imposed their own idea of jihÉd in the minds of the people? To resolve this entangled and misunderstood Qur’anic usage of jihÉd in an objective manner is a big challenge to the Muslim scholars of the post-modern era. The word jihÉdhas occurred in the Qur’Én forty one times, eleven times in Makkan revelations and the remaining thirty times in Madinan revelations. It has been used in both noun and verb forms. In order to understand, and interpret the concept ofjihÉd in the Qur’Én, one has to read it within the contexts it has occurred. To read a statement in isolation of its context is in sheer contrast with universally established rule of justice. If the word jihÉd in the Qur’Én is read and deliberated over within the given context, it may appear thatjihÉd is not an act of Islamic life like solÉh, zakÉh, Íajj,nikÉÍ etc but rather it is an underlying principle of life to be applied in every walk of life. It is like the other Qur’anic principles of life such as iÍsÉn, taqwÉ, ‘adl etc. The wordjihÉd denotes doing the best everywhere, whether in devotional matter, social life, economic undertaking, political struggle, cultural activity, educational endeavor, or military expedition. It is suggested here that all the forty one verses where the word jihÉd has occurred in the Qur’Én should be interpreted by applying coherent methodology. The writer of this paper hereby proposes to do his part ofjihÉd with intellectual honesty to interpret the word jihÉd as used in the Qur’Én.  For that purpose, he will, wherever it is possible, refer to scholars’ views and evaluate them critically so as to unfold the truth concerning jihÉd in the Qur’Én.

Study Information and Literative Culture in Pressing Hoax As A Form Of State Defense (Pancasila Actualization) in The Era Of Covid-19

2021 ◽  
Vol 2 (2) ◽  
pp. 321-338
Author(s):  
Yohanes Firmansyah ◽  
Slamet Tri Wahyudi
Keyword(s):  
Literature Review ◽  
Cultural Values ◽  
Social Life ◽  
Human Life ◽  
Rapid Development ◽  
The State ◽  
The People ◽  
Social Disaster ◽  
State Defense ◽  
Analytical Approaches

For all countries and communities, including Indonesia, globalization is both a threat and an opportunity. Globalization is like a double-edged sword, and the very rapid development of information and communication technology is one of the greatest elements of globalization. Pancasila is a legacy of ancestral noble values extracted from the cultural values of the people of Indonesia. Cultural axiology and the principles of Pancasila are the noble values of Pancasila that can be used as a reference in the life of the nation and state. During the Covid-19 Pandemic, the application of Pancasila as the actualization of State defense was very important, particularly with regard to the culture of literacy in order to suppress hoaxes. This study is a literature review that examines the Covid-19 pandemic as a social disaster, the attitude of defending the State, the actualization of Pancasila, the two sides of State security, and the attitude of defending the State during the Covid-19 pandemic. This work is based on a literature review. The literature search took place from January 1, 2021, to January 7, 2021. This study involves qualitative research, in which three types of approaches, namely: legal, conceptual, and analytical approaches, will examine in part all the materials and literature collected during the research period. The findings of this study show that covid-19 is a social disaster that attacks all aspects of human life, and one way for society to overcome the pandemic of Covid-19 is to defend the state and update the values of Pancasila in social life. In addition, one of the cultures that can be used to ward off non-military threats is Pancasila and the attitude of defending the state.

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>

scholarly journals Cultural Symbols, Identity and Meaning Formation: Symbolic Interactionist Analysis of Chinua Achebe’s Things Fall Apart

2018 ◽  
pp. 1-9
Keyword(s):  
Human Behavior ◽  
Social Life ◽  
Human Life ◽  
The Novel ◽  
Role Performance ◽  
Symbolic Interactionist ◽  
Socialization Process ◽  
Cultural Symbols ◽  
The People ◽  
Things Fall Apart

The present paper makes an attempt to examine how George Herbert Meade’s theory explains people’s use of symbols as a sense-making tool to elucidate the socialization process, role performance, identity, and meaning formation within the Igbo society for explaining various aspects of human life in the novel Things Fall Apart. This study is significant as it deals with character analysis of Okonkwo, to see how different roles of son, warrior, husband, father and a clansman are defined in Igbo culture during various phases of family and social life to clarify how Symbolic Interactionism has given a new impetus to see society, culture, psychology and relationships. It argues that the physical setting is significant to human behavior and human actions can be interpreted with the critical analysis of cultural symbols and the way they are deployed. It concludes that human behavior is based upon assigning meanings and their symbolic interpretations of the objects that surround them. The Symbolic Interactionist analysis of the novel clearly indicates that Okonkwo’s self and meaning formation is built on perceptions of the reactions of his clansman and his self-concept functions to direct his behavior. The development of different roles changes role and behavior patterns. The internal and external happenings influence role performance, conflict, struggle, and affect the nature, attitude, and self-image of Okonkwo. Moreover, it also affirms that the cultural symbols for honor, respect, and manliness etc. are not fixed naturally rather these are the constructions of the mind and are given meaning through interaction of the people.

scholarly journals RUNTUHNYA DUNIA SOSIAL DI ERA KOMUNIKASI MEDIA SIMULAKRA

KOMUNIKE ◽  
2018 ◽  
Vol 10 (1) ◽  
pp. 77-88
Author(s):  
Nazar Naamy
Keyword(s):  
Public Space ◽  
Social Life ◽  
Life Support ◽  
Human Life ◽  
Private Space ◽  
The People ◽  
The Media ◽  
The Difference ◽  
The Mind ◽  
Intimate Life

Contemporary century humans live in the chaotic ecstasy of communication, along with the disappearance of private space. Public space is no longer a spectacle and private space is no longer a secret. The difference between the inside and the outside is erased along with the ambiguous boundary between public space and private space. The most intimate life, now a life support for virtual media. The media that support contemporary human life today have an impact on simulacra that influences the mind as if the virtual world of the media is real without presenting original reality essentially and fnally simulacra can control humans by trapping them to believe that simulation is real and also to make humans dependent on simulation and can’t live without it. The world like this is a concept introduced by Jean Baudrillard which represents no longer the boundary between the real and the false, so that it impacts on the collapse of human social lifebecause it is no longer able to socialize due to the media. Human life will be divided into individuals who carry out activities that they unwittingly distance from each other, and result in a lack of close relations between the people directly. So at that time human social life experienced a collapse caused by the era of media communication simulcra.

Cultural Symbols, Identity and Meaning Formation: a Symbolic Interactionist Analysis of Chinua Achebe’s Things Fall Apart

2018 ◽  
Keyword(s):  
Human Behavior ◽  
Social Life ◽  
Human Life ◽  
The Novel ◽  
Role Performance ◽  
Socialization Process ◽  
Cultural Symbols ◽  
The People ◽  
Things Fall Apart ◽  
The Mind

The present paper makes an attempt to examine how George Herbert Meade’s theory explains people’s use of symbols as a sense-making tool to elucidate the socialization process, role performance, identity, and meaning formation within the Igbo society to explain various aspects of human life in the novel Things Fall Apart. This study is significant as it deals with a character analysis of Okonkwo, to see how various roles of son, warrior, husband, father, and clansman are defined in Igbo culture during different phases of family and social life to clarify how Symbolic Interactionism has given a new impetus to see society, culture, psychology, and relationships. It argues that the physical setting is significant to human behavior and human actions can be interpreted by the critical analysis of cultural symbols and the way they are deployed. It concludes that human behavior is based upon assigning meanings and their symbolic interpretations of the objects that surround them. The SI analysis of the novel clearly indicates that Okonkwo’s self and meaning formation is built on perceptions of the reactions of his clansman and his self-concept functions to direct his behavior. The development of different roles changes role and behavior patterns. The internal and external happenings influence role performance, conflict, struggle and affect the nature, attitude, and self-image of Okonkwo. Moreover, it also affirms that the cultural symbols for honor, respect, and manliness, etc. are not fixed naturally rather these are the constructions of the mind and are given meaning through the interaction of the people.

scholarly journals Traditional Balinese Architecture: From Cosmic to Modern

2020 ◽  
Vol 76 ◽  
pp. 01047
Author(s):  
Ronald Hasudungan Irianto Sitinjak ◽  
Laksmi Kusuma Wardani ◽  
Poppy Firtatwentyna Nilasari
Keyword(s):  
Social System ◽  
Social Life ◽  
Architectural Design ◽  
Human Life ◽  
Building Design ◽  
Original Form ◽  
Traditional Values ◽  
Way Of Life ◽  
Functional Changes ◽  
The People

Balinese architecture often considers aspects of climate and natural conditions as well as environmental social life. This is to obtain a balance in the cosmos, between human life (bhuana alit / microcosm) and its natural environment (bhuana agung /macrocosm). However, Bali's progress in tourism has changed the way of life of the people, which is in line with Parsons Theory of Structural Functionalism, that if there is a change in the function of one part of an institution or structure in a social system, it will affect other parts, eventually affecting the condition of the social system as a whole. The shift in perspectives has caused structural and functional changes in Balinese architecture. The building design or architecture that emerges today is no longer oriented towards cosmic factors but is oriented towards modern factors, developing in the interests of tourism, commercialization, and lifestyle. The change has had an impact on spatial planning, building orientation, architectural appearance, interior furnishings and local regulations in architecture. In order to prevent Balinese architecture from losing its authenticity in its original form, which is full of spiritual meaning and local Balinese traditions, it is necessary to have a guideline on the specifications of Balinese architectural design that combines elements of aesthetics, comfort, technology, and spirituality. Through this guideline, Balinese architecture can exist in modern times without losing its traditional values.

scholarly journals نبی کریم ﷺ کی خانگی و معاشرتی زندگی کے اہم پہلو

rahatulquloob ◽  
2018 ◽  
pp. 71-82
Author(s):  
Prof. DR. Zafar ul Islam Islahi
Keyword(s):  
Human Rights ◽  
Social Life ◽  
Human Life ◽  
Family Members ◽  
Disabled Persons ◽  
Point Of View ◽  
Common People ◽  
The People ◽  
The Social ◽  
The Holy Quran

The Holy Quran Says:“Indeed in (the life of) the Messenger of Allah (Muhammad SAW) you have a good example to follow” (Al-Ahzab: 33/21). The present article shows that “the good example” of the Prophet (SAW) encompasses different aspects of human life including family and social one. The article brings to light that as a guardian of the household; the Prophet (SAW) sincerely looked after the daily needs of his family members and also took full care of guiding them in religious matters. He was habitual of doing his own works and sharing the burden of his family in domestic works. He gave preference to the needy among the companions (particularly Ashab-i- Suffah) over his family members in giving assistance for meeting the day-today requirements. With regard to the social life of the Prophet (SAW), the article discusses in detail that with multifarious duties, how he used to fulfill his social responsibilities regularly and faithfully. The author mainly emphasizes the active participation of the Prophet (SAW) in the collective works with his companions, strictly adhering to the principle of equality and desiring no distinction for himself while doing works. The article further takes into account the ideal practices of the Prophet (SAW) with regard to attending to the needs of poor, distressed and grieved persons without any discrimination between Muslims and non-Muslims. It also comes to light that the Prophet (SAW) was quite generous towards guests and sympathetic to patients including Muslims and non-Muslims. His mingling and associating with common people and attending to their problems of varied nature was also a striking feature of his social life. Moreover, it was also shown in the article with reference to the authentic sources, that the Prophet (SAW) was great helpful and cooperative particularly for the people of the weaker sections of society including slaves, servants, orphans, widows and disabled persons. In the light of the noble practices of the Prophet (SAW), this was highlighted by the contributor in the different parts of the article that he had left ideal examples of gentleness, justice, equality and transparency in dealing with people in social life and discharging his duties as the Prophet and head of the state. In fact, the total conformity (mutabaqat) between his sayings and practices was a shining example of his high character which had left a great and lasting impact on the society through ages and also contributed to make him the greatest personality of the world. It was observed by the author in the conclusion that the life of the Prophet (SAW) has been ideal from every aspect of human life. His Uswah-i- Mubarakah regarding social life has great importance from the point of view that it is mostly related to the fulfillment of human rights, particularly behaving and dealing with the people different shades. Of course, taking care and fulfillment of human rights is full of difficult trials and complicated problems especially in the present days. So, the Sirah of the Prophet (SAW) is quite relevant to tackle the problems of social life, as well as great useful for bringing reform in the decaying society of modern period.

scholarly journals Effects of Hindu Civilization on Muslim Culture and Civilization: A Review from Pakistan’s Context

2020 ◽  
Vol 2 (1) ◽  
pp. 232-252
Author(s):  
Samina Nasir
Keyword(s):  
Social Life ◽  
Human Life ◽  
Cultural Norms ◽  
Indian Culture ◽  
Philosophy Of Life ◽  
The People ◽  
The Social ◽  
Analytical Research ◽  
The Impact ◽  
Muslim Culture

مسلم تہذیب و تمدن پر ہندؤ تہذیب کے اثرات: پاکستانی تناظر میں جائزہ Islam provides a complete and comprehensive concept of civilization that includes all aspects of human life and provides a complete philosophy of life. Generally speaking a civilization is the expression of any philosophy or belief that develops into the political, social, economical and cultural norms. Main focus of the present research is the impact of Hindu civilization on our society, we see that by living with the Hindu society, their beliefs, casteism, rituals, have influenced the people around them. Pakistan is and always has been an amalgam of a diverse culture. Pakistan has a rich culture without a doubt, but this culture is in the line of fire in association to powerful Indian culture. From birth to death, there are small rituals that were normally associated with Hindus, have also slowly mixed with Islamic culture and have become inseparable. Change in the social life of Muslims of subcontinent is due to conversion of a large number of Hindus to Islam. They accepted the preaching of Islam but did not give up their practices and rituals. Consequently, their rituals and practices were incorporated into the Muslim society. Some social ceremonies associated with births, deaths, and marriages were influenced by Hindu culture. It is a fact that media played a great role in propagating Hindu culture. Therefore, in this article, efforts are made to analyze all the factors due to which we are facing challenges of Hindu civilization and how we can get rid of its impacts on Muslims thoughts, culture and society. Allah Almighty says: O people, who believe in Allah, enter the whole circle of Islam. So, to address all above-mentioned challenges, a comparative and analytical research methodology with qualitative paradigm has been conducted in this research paper. At the end, solutions have been provided.

scholarly journals PENDIDIKAN POLITIK DALAM PERSPEKTIF AL-QUR’AN DAN HADITS

2021 ◽  
Vol 1 (1) ◽  
pp. 41-61
Author(s):  
Siti Rahmah ◽  
Iskandar Iskandar
Keyword(s):  
Social Life ◽  
Human Life ◽  
Political Islam ◽  
The State ◽  
Research Library ◽  
Main Subject ◽  
Physical Ability ◽  
Fair Dealing ◽  
Library Research ◽  
The People

Islam is a perfect religion that not only regulates ritualistic relationships between humans and their creators, but Islam is a comprehensive religion that regulates all aspects of human life both spiritually and physically, as well as regulates human affairs in social life and lays down the principles of the nation and state. State, including matters related to politics, power and government, political education, in political Islam known as siyasa which studies matters concerning matters concerning the affairs of the people and the state with all forms of law, regulation, and policies made by the holder of power. The Qur'an also uses the term Sulthan, "Physical ability to exercise influence and or coercion on other people or society" Mulk, "Power as an object of right (ownership)", and bukm "Organizing order in human life. What is more discussed is related to the principles of leadership where humans are the main subject and at the same time the object in politics. These principles are deliberation, trustworthiness, fair dealing, leadership is responsibility, leaders must not deceive their people, leaders do not do wrong to their people, leaders must pay attention to the condition of the Islamic Ummah (welfare), leaders must act fairly in governing, leaders love their people and their people love him, positions because they are trusted are mandated not requested. This research is a research library (library research).

Etika Pragmatis Jhon Dewey dan Relevansinya Terhadap Pelaksanaan Pembelajaran Daring di Indonesia

2021 ◽  
Vol 13 (1) ◽  
pp. 72-89
Author(s):  
Fatimah Fatimah
Keyword(s):  
Online Learning ◽  
Social Life ◽  
Human Life ◽  
Descriptive Analysis ◽  
Analysis Method ◽  
Library Research ◽  
Ethical Thinking ◽  
The Impact ◽  
Modern Era ◽  
Pragmatic Ethics

As creatures who have reason and mind, human life cannot be separated from the assessment of good and bad deeds. This is where the position of ethics is so important for the way or direction of human life. With reason, humans can position themselves to act. What to do and what to avoid and leave in accordance with the existing rules. Ethics as a branch of science from philosophy has received very good attention from philosophers. So that from the thinking of these philosophers emerged various types of ethics, one of which is the flow of pragmatic ethics. This pragmatic flow is found in England and America. One of the most influential pragmatists of his time was the pragmatism of John Dewey. The purpose of this study is to find out and describe how John Dewey's pragmatic ethical thinking is and how relevant it is to online learning in Indonesia. In line with the objectives, this research uses the type of research library research and uses descriptive analysis method. As the results of his research, John Dewey's pragmatic ethics teaches that something will be good if we can look for goodness that can be used and not just talk. An important point of John Dewey's teaching of pragmatic ethics is that experience is knowledge applied in practice. A truth will be seen in testing by experiences in practice. An action taken can be considered ethical if it brings a scientific benefit such as producing pleasure, satisfaction and goodness for society. Dewey strongly supports social life and does not like people who live individualistically. For him, a person will have meaning if they can blend in with society because humans cannot live alone and are very dependent on other people. If one lives without society, then one's life is meaningless (sociality education). John Dewey's ethics are closely related to life in today's modern era. The impact of the corona virus requires education in Indonesia to be carried out online or online. Thus, this implementation is related to John Dewey's pragmatic ethics which judges something good based on the practical benefits of a theory or the existence of proof of a theory.

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