Islamic Thought and Internationalization of Human Rights

This article aims to answer how Islamic thought deals with issues of internationalization. Where in general religions agree that human rights are rights owned by each individual solely because of his dignity as a human being, not the construction of society regarding individual rights. While on the other hand, some experts state that human rights are normative elements that are inherent in human individuals because there are laws whose application differs according to space and time. Between Islam and human rights has a relationship that lies in the universality of Islamic teachings. the concept of human rights has been outlined in the basic principles of Islamic law originating from the texts of the Koran, the Sunnah of the Prophet and friends, as well as the construction of scholars' thoughts. Human rights should be understood and accepted as a universal human treasure whose normative and philosophical foundations can be traced and found in various systems of values and traditions. Such global ethics cannot be formulated without religious contributions.

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Asas Retroaktif pada Kasus Pelanggaran HAM (Perspektif Hukum Islam)

ULUMUNA ◽

10.20414/ujis.v13i1.372 ◽

2009 ◽

Vol 13 (1) ◽

pp. 59-80

Author(s):

Ikhwan Ikhwan

Keyword(s):

Human Rights ◽

Islamic Law ◽

The Other ◽

Special Treatment ◽

Other Hand ◽

The Future ◽

Pros And Cons ◽

Principle Of Legality ◽

Muslim Scholars

The principle of retroactiveness in The Act, Number 26 in 2000 on Human Rights Jurisdiction provokes pros and cons. In one hand, severe violence against human rights is an extra ordinary crime that requires special treatment. On the other hand, retroactive legislation is against the principle of legality. In Islamic law, an act is considered a crime if it is proven by juridical evidences. An act is not considered a crime unless there is punishment for it. Therefore, every juridical decision adheres to the principle of legality that limits the extent of a law just for the future, not retroactive. According to most Muslim scholars, the principle of retroactiveness could be implemented if a new law is more just and humane without breaking the attainment of law ends. Implementation of the principle for severe violence against human rights is not allowed because it does not meet such requirement.

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PERKEMBANGAN TEKNOLOGI DAN PENTINGNYA LITERASI INFORMASI UNTUK MENDUKUNG KETAHANAN NASIONAL

Angkasa: Jurnal Ilmiah Bidang Teknologi ◽

10.28989/angkasa.v9i2.188 ◽

2017 ◽

Vol 9 (2) ◽

pp. 1

Author(s):

Abdul Haris Subarjo

Keyword(s):

Social Media ◽

Human Rights ◽

Information Literacy ◽

The Other ◽

Human Being ◽

Other Hand ◽

Geographical Barrier

Technology makes it easy to get various information. Various sources can be easily accessed. The speed of providing up-to-date information on social media has become one of the necessities of late. Indirectly assist the dissemination of various information in Indonesia. Technological updates make no geographical barrier, norms, ethical boundaries, less visible. The various facilities offered will have a higher value if the truth of the information can be accounted for. On the other hand as a human being still has inherent human rights, as well as citizens. Therefore, in accessing, utilizing and disseminating various information obtained required a filter called information literacy. Anyone who has had information literacy does not easily disseminate information without first checking the truth. Distribution of various information that is correct and polite will make the recipient of information reasoning well so it is not easy to be hooked to do something unsettling. Thus, information literacy is essential to support national resistance.Keywords: technology, information literacy, national resistance.

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Public Freedoms in the Islamic State

10.12987/yale/9780300211528.001.0001 ◽

2020 ◽

Author(s):

Rached Ghannouchi

Keyword(s):

Human Rights ◽

Political System ◽

Islamic Law ◽

Islamic State ◽

Human Welfare ◽

Basic Principles ◽

Wide Acceptance ◽

Islamic Thought ◽

Western Concept ◽

Democratic Principles

The author of this book has long been known as a reformist or moderate Islamist thinker. In this book he argues that the Universal Declaration of Human Rights—in its broad outlines—meets with wide acceptance among Muslims if their interpretation of Islamic law is correct. Under his theory of the purposes of Shariʻa, justice and human welfare are not exclusive to Islamic governance, and the objectives of Islamic law can be advanced in multiple ways. The book examines the Western concept of freedom and the Islamic perspective on freedom and human rights, basic democratic principles, the basic principles of an Islamic political system, the concept of tyranny across three different schools of thought, and concludes with an examination of the solutions in Islamic thought that can curb state tyranny, for the benefit of freedom, justice, and the human rights of citizens.

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MENAGIH HAK BERAGAMA MUSLIM AHMADIYAH DAN SYIAH SAMPANG DALAM PERSPEKTIF NALAR MAQÂṢIDÎ

RELIGI JURNAL STUDI AGAMA-AGAMA ◽

10.14421/rejusta.2020.1602-05 ◽

2020 ◽

Vol 16 (2) ◽

Author(s):

Nasrullah Ainul Yaqin

Keyword(s):

Human Rights ◽

Property Rights ◽

Islamic Law ◽

Similar Case ◽

The Other ◽

Human Rights Violations ◽

Human Being ◽

Right To Life ◽

Freedom Of Thought ◽

The Right

This article responds to the issue of human rights (HAM) from the perspective of maqâṣidî’s reasoning (maqâṣid asy-syarî‘ah). Considering that human rights violations have always been being a boomerang in the life of Indonesian society. It could be seen like what happened to the Shia people in Sampang whose right have been lost to enjoy their life in peace and worship their religious rights freely and safely in their homeland. A similar case has been experienced by several Ahmadiyah congregations. In this case, the writer elaborates the maqâṣid concept which has been continued its development along the time. According to ‘Izzuddin bin ‘Abd as-Salâm, the purpose of Islamic law is to create benefit and reject the damage for human being, both in this world and in the hereafter. The highest benefit of Islamic law is to maintain and keep the religion (ḥifẓ ad-dîn), soul (ḥifẓ an-nafs), reason (ḥifẓ al-‘aql), descent (ḥifẓ an-nasl), and property (ḥifẓ al-mâl) . These five things are known as aḍ-ḍarûriyyah al-khamsah (the five primary). Later, some maqâṣidî scholars (such as Ibn ‘Âsyûr, ‘Allâl al-Fâsî, Jamâluddîn ‘Aṭiyyah, and Yusûf al-Qarâḍâwî) developed the scope of maqâṣid asy-syarî‘ah. So that, it is not restricted to the five primary matters only, but also to several other primary matters, such as justice, freedom, equality and human rights. On the other side, Muḥammad az-Zuḥailî views that the concept of aḍ-ḍarûriyyah al-khamsah is the basis of human rights itself. Because, ḥifẓ ad-dîn, ḥifẓ an-nafs, ḥifẓ al-‘aql, ḥifẓ an-nasl, and ḥifẓ al-mâl do not only mean to maintain, but also include the meaning of rights, namely: the right to religion, the right to life, the right to think and freedom of thought, family rights, and property rights.

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KONSTRUKSI ISLAM DALAM KEKUASAAN NEGARA

KOMUNIKA Jurnal Dakwah dan Komunikasi ◽

10.24090/komunika.v6i2.359 ◽

1970 ◽

Vol 6 (2) ◽

Author(s):

Nurul Aini Musyarofah

Keyword(s):

Islamic Law ◽

Social Condition ◽

The Other ◽

Good Society ◽

Ideal Form ◽

Other Hand ◽

Islamic Politics ◽

The Relationship ◽

The Ideal

The relationship between Islam and state raises a controversy that includes two main groups;formalists and substantialists. Both of them intend to achieve a good social condition which is inaccordance with Islamic politics. The ideal form of good society to be achieved is principallydescribed in the main source of Islamic law, Al Qur’an and As Sunnah, as follows. A form of goodsociety should supprot equality and justice, egalitarianism, and democracy in its social community.The next problem is what the needed methods and instruments to achieve the ideal Islamic politicsare. In this case, the debate on the formalization and substance of Islamic teaching is related to therunning formal political institution.Each group claims itself to be the most representative to the ideal Islam that often leads to anescalating conflict. On the other hand thr arguments of both groups does not reach the wholeMuslims. As a result, the discourse of Islam and state seems to be elitist and political. As a result,Both groups suspect each other each other and try to utilize the controversy on the relationshipbetween Islam and state to get their own benefit which has no relation with the actualization ofIslamic teaching.

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فلسفة العقوبة في الشريعة الإسلامية والقانون الوضعي عرض وموازنة Exposition and Comparison of the Philosophy of Punishment in Islamic and Positive Laws

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

10.31436/jia.v9i1.330 ◽

2012 ◽

Vol 9 (1) ◽

Author(s):

عبد المجيد قاسم عبد المجيد (Qasim Abdulmajid) ◽

محمد ليبا (Liba)

Keyword(s):

Islamic Law ◽

The Other ◽

Penal System ◽

Human Beings ◽

New School ◽

Positive Law ◽

Other Hand ◽

Philosophy Of Punishment ◽

Emerging Issues

تناولت هذه الورقة فلسفة العقوبة في الشريعة الإسلامية، وفلسفتها في القانون الوضعي، وتمت الموازنة بين الفلسفتين، وخلص العرض والموازنة إلى نتائج ملخصها أن مسألة عصمة الشريعة وسموها تعد علامة فارقة بين الشريعة الإسلامية والقانون الوضعي، هذه العلامة نتج عنها فروق كثيرة أولها أن العقوبة في التشريع الوضعي تكون تابعةً للهدف، فالهدف يوضع أولاً ثم تصاغ على ضوئه العقوبة، ولذلك كلما ظهرت مدرسةٌ جديدةٌ تؤسس لفكرٍ جديدٍ ظهر اختلافٌ في التشريع العقابي. بينما النظام العقابي الإسلامي ثابتٌ ومعصوم، وقد وُجدت الحاجة إلى معرفة أهدافه وفلسفته ليتسنى السير على مقتضاها فيما يستجد من وقائع، وأن سمو فلسفة العقوبة في الشريعة الإسلامية ينبع من سمو مصدرها، فواضع هذه العقوبات هو خالق البشر. بينما العقوبة في القانون الوضعي تعتمد في فلسفتها على خبرة واضعيها، وهي خبرة محدودة وأحكامها نسبية، لذا كان تطبيق العقوبات الشرعية أجدر حتى وإن لم يُدرَك كنه هذه العقوبات وفلسفتها. الكلمات الرئيسية: فلسفة العقوبة، القانون الإسلامي، القانون الوضعي، التشريع العقابي.******************************In this paper light is shed on the philosophy of punishment in Islamic and positive laws and a comparison between them is accomplished. In brief, the conclusion of the exposition and comparison is that issue of infallibility of SharÊ‘ah and its nobleness are the distinguishing marks between Islamic and positive laws. This led to further differences. The first difference is that the punishment in positive laws is in accordance with the stipulated goal, that is, the goal is set first and then the punishment is formulated in that light. That is why whenever any new school of thought appears based on some ideology, differences emerge in punitive legislation. Islamic penal system is, however, immutable and infallible. There is a need to know its objectives and wisdom so as to in order to tackle new emerging issues. The nobility of the philosophy of punishment in Islamic law stems from the nobility of its source and that is no one but the Creator of human beings. The punishment in the positive law, on the other hand, relies on the philosophy that is based on the experiences of the authors of these laws. And these experiences are limited and their rulings are relativistic. Applying Islamic legal punishments are, therefore, more legitimate, even though their essence and philosophy are not fully grasped.Key words: Philosophy of Punishment, Islamic Law, Positive Law, Punitive Legislation.

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The confrontation between essence and existence in Plato and Aristotle’s ideas in art

Environment Conservation Journal ◽

10.36953/ecj.2015.se1618 ◽

2015 ◽

Vol 16 (SE) ◽

pp. 161-170

Author(s):

Ramin Keshavarz ◽

Moheb Ali Absalan

Keyword(s):

Point Of View ◽

The Other ◽

Human Being ◽

Art World ◽

Art And Science ◽

Other Hand ◽

Art Philosophy ◽

Theory Of Forms

Plato by proposing the "theory of forms" changed the essence of truth and he converted it from sensorial case to extrasensory. As a result, he disparaged art and beauty that they were depended with world of phenomena and senses. He considered idea’s position in the sphere of institute and episteme and placed sensorial case, "Doxa" and "Eikon" as base of art that from his point of view is not world of "to be" and "not to be", but its world of representation and as a result he interpreted art world and it’s product as a false phenomena. He claimed that art relates with revealed component of ego that causes irreparable ruin for human being and has relationship with "Episteme". In the other hand, Aristotle unlike Plato believed in art and existence originality and considered art as a result of human’s episteme and rationality. He introduced adequacy, cognition natural talent as three principle of art. He claimed art and science deal with episteme and knowledge and they are common at the end. But what is Plato and Aristotle disagreement in sphere of art and from where it originates? And which cases are not similar in the sphere of art? The following essay will explain Plato and Aristotle’s art philosophy and comparing and explaining their ideas with relating existence originality and essence originality.

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KONSEP MANUSIA SEMPURNA MENURUT PANDANGAN FRIEDRICH WILLIAMS NIETZSCHE DAN IBNU ARABI; SEBUAH ANALISA KOMPARATIF

Refleksi: Jurnal Filsafat dan Pemikiran Islam ◽

10.14421/ref.2020.2001-05 ◽

2020 ◽

Vol 20 (1) ◽

pp. 69

Author(s):

Derry Ahmad Rizal

Keyword(s):

The Other ◽

Human Being ◽

Human Beings ◽

Other Hand ◽

Ibn Arabi

This paper aims to do a study of the concept of a perfect human being by taking two corners of the field of characters, Friedrich Williams Nietzsche and Ibn ‘Arabi. In this case the two figures convey their thoughts on how to become perfect human beings. Nietzsche who gives a view about humans must be able, strong and be themselves in facing all their problems. Making humans superior in Netzsche's view. On the other hand Ibn Arabi who explained about the nature of being a perfect human being, and humans themselves are a reflection of the formation of a real God on earth. The level in achieving goals as a perfect human being. The categorization of macrocosm and microcosm in looking at differences in "humans".

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REKONSTRUKSI IJTIHĀD DALAM ILMU UṢŪL AL-FIQH

Al-Ahkam ◽

10.21580/ahkam.2012.22.2.9 ◽

2012 ◽

Vol 22 (2) ◽

pp. 161

Author(s):

Rokhmadi Rokhmadi

Keyword(s):

Islamic Law ◽

The Other ◽

Basic Principles ◽

The Law ◽

The Way

Al-Qur’an and Sunnah, needs of understanding and extracting optimally, so that the contents of law can be applied for the benefit of people. The way- to understand and to extract the contents in these two sources- called ijtihād. Thus, ijtihād is needed on istinbāṭ of law from many arguments of the texts (naṣ), eventhough it is qaṭ’ī in which the uṣūliyyūn have agreed that it is not the area for re-extracting to the law (ijtihādiyyah). The problem in this case is that even a qaṭ’ī argument according to the most of uṣūliyyūn has not been qaṭ’ī argument in the other uṣūliyyūn opinion. Reconstruction of ijtihād becomes an alternative, with some considerations: First, weight and tightening the requirements to become a mujtahid, which is almost impossible controlled by someone at the present time; Second, the increasing complexity of the problems faced by the ummat which is very urgent to get the solution; Third, let the period without ijtihād (vacuum of mujtahid) is contrary to the basic principles of Islamic law are always sāliḥ li kulli zamān wa makān. This paper present to discuss further about the urgency of the reconstruction of ijtihād in the challenge of modernity.***Al-Qur<ins cite="mailto:hasan" datetime="2015-02-17T11:11">’</ins>an maupun <ins cite="mailto:hasan" datetime="2015-02-17T11:11">s</ins>unnah sangat membutuhkan pemahaman dan penggalian secara optimal agar isi kandungan hukumnya dapat diterapkan bagi kemaslahatan umat. Cara untuk menggali dan mengeluarkan isi kandungan yang ada dalam kedua sumber tersebut dinamakan ijtihād. Ijtihād sangat dibutuhkan pada setiap isti<ins cite="mailto:muthohar" datetime="2015-01-29T05:30">n</ins><del cite="mailto:muthohar" datetime="2015-01-29T05:30"></del>bāṭ hukum dari dalil naṣ, sekalipun dalil naṣ tersebut bersifat qaṭ'ī yang oleh para uṣūliyyūn sudah disepakati tidak menjadi wilayah untuk dijitihadi lagi. Permasalahannya adalah bahwa sesuatu dalil naṣ yang sudah bersifat qaṭ'ī sekalipun oleh sebagian besar uṣūliyyūn, belum tentu dipandang qaṭ'ī oleh sebagian uṣūliyyūn yang lain. Rekonstruksi ijtihād menjadi sebuah alternatif, dengan beberapa pertimbangan: Pertama, berat dan ketatnya persyaratan-persyaratan menjadi seorang mujtahid, yang hampir tidak mungkin dikuasai oleh seseorang pada masa sekarang; Kedua, semakin kompleksnya permasalahan yang dihadapi oleh ummat yang sangat mendesak untuk mendapatkan solusi; Ketiga, membiarkan satu periode tanpa ijtihād (kevakuman mujtahid) adalah bertentangan dengan prinsip dasar hukum Islam yang selalu sāliḥ li kulli zamān wa makān. Tulisan ini hadir untuk mendiskusikan lebih jauh tentang urgensi rekonstruksi ijtihād dalam menghadapi tantangan modernitas.***Keywords: ijtihād, qaṭ'ī, ẓannī, uṣūl al-fiqh

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Pembaruan Maslaḥah dalam Maqāṣid Al- Sharī‘ah: Telaah Humanistis tentang Al-Kulliyyāt Al-Khamsah

ULUMUNA ◽

10.20414/ujis.v16i1.190 ◽

2017 ◽

Vol 16 (1) ◽

pp. 103-124

Author(s):

Zaenuddin Mansyur

Keyword(s):

Human Rights ◽

Human Resources ◽

Islamic Law ◽

Legal Reform ◽

Social Solidarity ◽

Freedom Of Religion ◽

Human Being ◽

Human Rights Abuses ◽

Social Disintegration ◽

The Family

In order to answer a variety of issues faced by human being in the current era, such as human rights abuses, social disintegration, and terrorism, the renewal of Islamic law in the level of theoretical and practical aspects is very urgent. This paper aims to examine one of the Islamic legal reform efforts, namely to build a more technical understanding of the concept of maṣlaḥah contained in the maqāṣīd sharī‘ah, called the al-kulliyat al-khamsah. Therefore, the concept of maṣlaḥah in ḥifẓ al-dīn is technically defined as al-ḥurriyah al-i‘tiqād (freedom of religion and schools); in ḥifẓ al-nafs as al-karamat al-insān (human being breeding); in ḥifẓ al-nasl as ḥifẓ al-usrah (wholeness and harmony of the family); in ḥifẓ al-māl as al-taḍammun al-insān (social solidarity ), and in ḥifẓ al-‘aql as al-ḥuqūq as al-tarbiyāt (increasing human resources quality).

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