scholarly journals MEMBANGUN FIQH EKOLOGI BERBASIS MASLAHAH

2016 ◽  
Vol 10 (1) ◽  
pp. 145-162
Author(s):  
Rahwan Rahwan
Keyword(s):  
Islamic Law ◽  
Code Of Ethics ◽  
Human Life ◽  
Human Beings ◽  
Human Relationships ◽  
High Concern ◽  
General Principles Of Law ◽  
The Right ◽  
Conducive Environment

Talking about the environment, it means talking about the environment around us, covering the entire ecosystem. Environment consists of flora and fauna, biotic and abiotic (and inanimate objects). Life environment are interdependent with each other. Human small part of the environment. This environment will determine the fate of human life. Will provide a conducive environment and secure quality of life, on the contrary, if the environment is less conducive it will result in insecure or lacking in quality even really threaten the safety of humans and the entire ecosystem in the world. Fiqh as Islamic law governing the pattern of human relationships with God and neighbor, and also discuss the human relationship with the environment. The share issue fiqh in an effort to maintain harmonious environment by providing rules or code of ethics of human relationships with the environment. As the ban on harming the environment and the obligation of preserving the environment. This environmental management is based to the proposition - proposition tipsily, namely al-Qur'an, al-Hadith, and the general principles of law legeslasi. When fiqh took part in preserving the environment, then the whole mukallaf particular awareness of environmental issues related to land, air and sea. So they have a high concern for the environment. Giving rights owned by the environment, such as the right to life and the right to expand, not plunder and exploit. With so environment remain stable, beautiful and conducive. Along with other human beings be peaceful. Based on the above views of researchers seeks to conduct research in matters of environmental jurisprudence. With the aim of formulating a comprehensive environmental fiqh, systematic, and akuntebel and can deal with the issue of global warming.

scholarly journals Etika Alquran Menuju Masyarakat Adil Dan Makmur

2017 ◽  
Vol 1 (2) ◽  
pp. 169
Author(s):  
Muhammad Chirzin
Keyword(s):  
Common Good ◽  
Human Life ◽  
Human Beings ◽  
Human Relationships ◽  
Happy Life ◽  
The Common ◽  
Just Society ◽  
Proper Group ◽  
The Right ◽  
Formal Justice

A fair, prosperous and happy life are the inner desire of every human being. In order to realize these ideals, human beings necessarily recognize each other's potential, advantages and / or disadvantages to complement each other; mutual learning, mutual giving and receiving.The presence of the prophets brought the Shari'ah of Allah SWT with the aim of establishing a just humanitarian system. The just society is reflected in the right and proper group life.In the context of human relationships, justice in the Quran contains three meanings. First, fair in the same sense. Second, fair in a balanced sense. Third, fair in the sense of attention to the rights of individuals and give those rights to each owner and get a social justice.A prosperous society is a prosperous, capable, and rich society.In the context of the state, prosperity is a state of affluence that encompasses the lives of all people.Islamic justice is superior to any formal justice of any human law. It penetrates deep down to the deepest feelings. One of the prerequisites to realize the harmony of human life is peace. When there is a dispute, it is necessarily settled in the most fair manner. For that every member of the community must be willing to sacrifice for the common good and strive for the common goal. Society will undoubtedly help each other to realize a just and prosperous life all of time.

scholarly journals The Religious Responsibilities of the Rulers; Prophet PBUH as a Role Model

Al-Duhaa ◽  
2021 ◽  
Vol 1 (02) ◽  
Author(s):  
Ahmed Abdul Rehman ◽  
Ussama Ahmed ◽  
Ahmed Abdullah
Keyword(s):  
Role Model ◽  
Islamic Law ◽  
Human Life ◽  
Self Esteem ◽  
Substantial Effect ◽  
Public Confidence ◽  
The People ◽  
The Right ◽  
Material Values ◽  
Islamic Society

ISLAM is the religion that emphases on the overall human life. It covers all aspects of the physical body, the soul or the spirit, the emotion and the intellect. The Almighty Allah has stated that, True believers those who, if we give them power in the land, establish regular prayer and give zakat, enjoin the right and forbid wrong. That So, we can highlight from these directives of the holy Quran that the religious responsibilities of the Muslim rulers are that they protect the Divine bounds; defend the religion and invite the people to Allah by means of argument and good advice. A ruler is a trustee of the people and vicegerent of Allah. The ruler of a Muslim state has, among other things, to enjoin what is right and forbid what is wrong. What could be right and wrong has been clearly identified in the Quran and sunnah. Some of the acts and behaviors identified which can be promoted more appropriately through positive measures like counselling, motivation, preaching, guidance, creation of appropriate environment, and other similar measures. The most effective of these measures could, however, be what is called exemplifying. It would mean that the ruler should do himself what is right and refrain from doing what is wrong and thereby set an example. Leading by exemplifying has deep psychological and substantial effect on others to follow and emulate. Therefore, the Seerah of the prophet PBUH is the best source for us in this regard. However, it encompasses the efforts made to develop human-being or individual who is pure of heart, pure in mind and pure in deeds where he can function as a member of society, who is civilized and has a high self-esteem. An individual’s awareness towards one’s responsibilities and a high self-esteem can bring for a peaceful and harmonious nation. Thus, the establishment of the Islamic society base on the voice of development together with material values and humanity. Because of which, the role of leaders of Islamic society must be proactive in plotting the path of educational system of the nation based on piety and faith. As for the obligations of ruler in the light of Seerah, I shall refer to the principles which Al-Mawridi r.a has discussed: The preservation of the Faith, true to its origin and in keeping with the consensus of those who participated in the founding of the Ummah, Defense of the Realm. He must carry out the Hadd punishments to ensure the limits prescribed by Allah and so that the rights of general public shall be protected. The other responsibilities are implementation of the principles of Islamic Law, governing disputes, The active propagation of the Faith, The collection of various taxes required by the Shariah, The provision of financial assistance and the assessment of claims against the Treasury, To be solicitous of the public confidence, and to consider fully the council of his advisors in their areas of responsibility, To actively oversee all aspects of government, and to keep himself well and widely informed. This paper thus discusses on the responsibilities of a ruler from the Seerah perspective.

scholarly journals Criminal Force: Review of Islamic Law in Contemporary Context

Fahm-i-Islam ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 19-38
Author(s):  
Dr. Zainab Ameen ◽  
Sana Zia
Keyword(s):  
Human Body ◽  
Islamic Law ◽  
Human Life ◽  
Crimes Against Humanity ◽  
Human Beings ◽  
Contemporary Context

Like the limits of crime, crimes against human life and body are also very dangerous in terms of their effects, so the Qur'an has fixed their punishment for them. Islamic law has set specific punishments for it, and it does not allow any kind of crime to be reduced. These crimes have schakled the very basis of society and they have to be dealt with severely. The basic elements of society are the need to protect the structures on which the lives and deaths of society depend. These crimes can be basically divided into two types: 1.Crimes against human beings (e.g. murder) 2.Crimes against the human body. There is a long way to go around, and in the meantime, this kind of research is needed, the seriousness of which is far greater than the rest of researches. This article examined the crimes against humanity in the light of Islamic law.

scholarly journals Euthanasia and suicide: a medical and social discourse

2021 ◽  
Vol 25 (1) ◽  
pp. 107-112
Author(s):  
V. N. Ostapenko ◽  
I. V. Lantukh ◽  
A. P. Lantukh
Keyword(s):  
Quality Of Life ◽  
Assisted Suicide ◽  
Human Life ◽  
Modern Science ◽  
Physician Assisted Suicide ◽  
Adequate Quality ◽  
The Subject ◽  
Strong Explosion ◽  
The Right

Annotation. The problem of suicide and euthanasia has been particularly updated with the spread of the COVID-19 pandemic, which caused a strong explosion of suicide, because medicine was not ready for it, and the man was too weak in front of its pressure. The article considers the issue of euthanasia and suicide based on philosophical messages from the position of a doctor, which today goes beyond medicine and medical ethics and becomes one of the important aspects of society. Medicine has achieved success in the continuation of human life, but it is unable to ensure the quality of life of those who are forced to continue it. In these circumstances, the admission of suicide or euthanasia pursues the refusal of the subject to achieve an adequate quality of life; an end to suffering for those who find their lives unacceptable. The reasoning that banned suicide: no one should harm or destroy the basic virtues of human nature; deliberate suicide is an attempt to harm a person or destroy human life; no one should kill himself. The criterion may be that suicide should not take place when it is committed at the request of the subject when he devalues his own life. According to supporters of euthanasia, in the conditions of the progress of modern science, many come to the erroneous opinion that medicine can have total control over human life and death. But people have the right to determine the end of their lives while using the achievements of medicine, as well as the right to demand an extension of life with the help of the same medicine. They believe that in the era of a civilized state, the right to die with medical help should be as natural as the right to receive medical care. At the same time, the patient cannot demand death as a solution to the problem, even if all means of relieving him from suffering have been exhausted. In defense of his claims, he turns to the principle of beneficence. The task of medicine is to alleviate the suffering of the patient. But if physician-assisted suicide and active euthanasia become part of health care, theoretical and practical medicine will be deprived of advances in palliative and supportive therapies. Lack of adequate palliative care is a medical, ethical, psychological, and social problem that needs to be addressed before resorting to such radical methods as legalizing euthanasia.

scholarly journals THE PRINCIPLE OF QUALITY OF LIFE VERSUS SANCTITY OF LIFE IN THE EUTHANASIA DEBATE: WHERE DOES ISLAMIC LAW STANDS?

2012 ◽  
Vol 19 (1) ◽  
Author(s):  
Omipidan Bashiru Adeniyi
Keyword(s):  
Quality Of Life ◽  
Terminal Illness ◽  
Assisted Suicide ◽  
Islamic Law ◽  
The Other ◽  
Western World ◽  
Sanctity Of Life ◽  
World Today ◽  
The Right

The trend in most part of the western world today is the agitations for a person to have the right to take his own life, when such life, becomes unbearable due to pain, being the result of a severe or terminal illness. This is the position of proponents of the concept of euthanasia and assisted suicide. Opponents of the concept on the other hand are of the view that no matter the circumstances, a person should not take his own life because he has contributed nothing to its creation. They therefore uphold the sanctity of life as against its quality. This paper seeks to examine the relative arguments and will address the position of Islamic law governing the euthanasia debate.

scholarly journals Profili giuridici dell’aborto in Irlanda. Peculiarità e prospettive della vicenda irlandese alla luce della legge Protection of Life During Pregnancy Act (2013)

2013 ◽  
Vol 62 (4) ◽  
Author(s):  
Carlo Casini ◽  
Marina Casini
Keyword(s):  
Legal Status ◽  
Human Life ◽  
Legal Aspects ◽  
Human Beings ◽  
Right To Life ◽  
Great Chance ◽  
Judicial Decisions ◽  
The Moment ◽  
The Right ◽  
Protection Of Life

Dopo vivacissisimi dibattiti e diverse decisioni giudiziarie, il Parlamento irlandese ha approvato nel luglio 2013 la legge sull’aborto Protection of Life During Pregnancy Act (2013) che però non ha fatto cessare le discussioni né sopito le inquietudini. Il contributo, supportato da un’ampia documentazione, si muove contemporaneamente su tre piani: vengono esaminati i profili giuridici (costituzionali, referendari, legislativi e giurisprudenziali) della storia dell’aborto in Irlanda, evidenziando gli aspetti che rendono peculiare la vicenda irlandese rispetto a quella degli altri Paesi europei; affronta la questione dello statuto giuridico dell’embrione umano nell’ordinamento irlandese sia nell’ambito dell’aborto, sia in quello della fecondazione artificiale (diffusa nella prassi e legittimata dalla giurisprudenza); offre interpretazioni e prospettive concrete per tutelare la vita umana sin dal momento della fecondazione in un contesto che, invece, tende a sottrarre la protezione nei primi 14 giorni di vita dell’embrione umano. One of us, l’iniziativa dei cittadini europei, promossa sulla base del Trattato di Lisbona, si presenta come una straordinaria occasione per svolgere un ruolo di contenimento delle possibili derive negative della legge recentemente approvata e per mantenere nella società la consapevolezza che la dignità umana è uguale per tutti gli esseri umani, così tutti, sin dal concepimento, sono titolari del diritto alla vita. I cittadini irlandesi potrebbero confermare con la vastità delle adesioni a “Uno di noi” la stessa volontà manifestata nei referendum del 1983, del 1997 e del 2002: “lo Stato riconosce il diritto alla vita del bambino che deve nascere”. ---------- After several lively debates and judicial decisions, the Irish parliament passed a law on abortion in July 2013 Protection of Life During Pregnancy Act (2013) which, however, has not put an end to the discussion or calmed anxieties. The contribution, supported by extensive documentation, moves simultaneously on three levels: 1. examining the legal aspects (constitutional, referendums, legislation and judicial decisions) of abortion’s history in Ireland highlighting those that make that history unique compared to other European countries; 2. dealing with the question of the legal status of the human embryo into the Irish legal system regarding both abortion, and artificial insemination (widely practiced and legitimized by law); 3. offers interpretations and concrete prospects for protecting human life from the moment of fertilization in a context which, however, tends to deprive human life of protection in the first 14 days of life. One of us, the European citizens’ initiative, promoted on the basis of the Treaty of Lisbon, is presented as an extraordinary opportunity to play a role in limiting the possible negative tendencies of the law recently passed and to maintain awareness in society that human dignity is the same for all human beings. So everyone, from conception, is entitled to the right to life. In particular, One of us gives Irish citizens the great chance to confirm the same desire expressed in the referenda of 1983, 1992 and 2002 – “The State acknowledges the right to life of the unborn child” – by signing in great numbers the “One of Us” citizen’s initiative.

scholarly journals INFLUENCE OF THE RIGHT TO THE ENVIRONMENT ON SUSTAINABLE DEVELOPMENT FROM THE PERSPECTIVE OF INTERNATIONAL LAW

2019 ◽  
Vol 8 (3) ◽  
Author(s):  
Akramosadat Kia
Keyword(s):  
Sustainable Development ◽  
Human Rights ◽  
International Law ◽  
Environmental Law ◽  
Human Life ◽  
Legal Protection ◽  
Third Generation ◽  
Human Beings ◽  
The Third ◽  
The Right

Nature is one of the most important pillars of human life, which is why the environment has been considered in all historical periods. At first, contemporary international law seeks to protect the environment as part of international environmental law, but the inadequacy of this protection and the need to protect the environment for Nowadays's human beings and future generations, the link between the environment and human rights It was considered because legal protection of human rights could be a means to protect the environment. Hence, in the context of the third generation of human rights, a new right called "the right to the environment" was created in international human rights instruments, in which the environment was raised as a human right. This right is not only a reminder of the solidarity rights that are categorized in the third generation of human rights, but also necessary for the realization of many human rights, civil, political or economic, social and cultural rights. However, the exercise of this right requires a level of development which in turn provides for a greater degree of environmental degradation. Hence, the international community since the nineties has promoted the idea of sustainable development at all levels of national, regional and the international has put it on its agenda.

The Prospects for Holy War

2016 ◽  
Vol 36 (2) ◽  
pp. 195-217
Author(s):  
Terence J. Martin
Keyword(s):  
Quality Of Life ◽  
Human Life ◽  
Human Beings ◽  
Literary Creation ◽  
Specific Question ◽  
Holy War ◽  
Moral Quality

This essay offers a reading of “A Most Useful Discussion Concerning Proposals for War against the Turks.” What we have in the “Useful Discussion” is a mock consultation, a literary creation in which Erasmus appears to offer judicious advice on how Christendom might wage a successful war against the Turks, only to undercut the very prospects for such a war by means of various strategies of indirection, hesitation, and ironic reversal. Erasmus works critically and ironically on several levels at once—unsettling the dogmatism of war-mongers, surprising Luther and his critics, frustrating the interests of the powerful, and nudging everyone to think seriously about fundamental questions of human life. Though the “Useful Discussion” may appear to address a specific question about a specific war, it in fact speaks—in its pendular and ironic manner—to more basic questions, inviting readers to reflect with amazement and remorse upon the numbness and deafness of human beings before God; and, on that basis, to work to enhance the moral quality of life.

scholarly journals The goal of Christian virtue ethics: From ontological foundation and covenant relationship to the Kingdom of God

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Solomon Yiu ◽  
Koos Vorster
Keyword(s):  
Virtue Ethics ◽  
Kingdom Of God ◽  
Human Existence ◽  
Moral Life ◽  
Paul Tillich ◽  
Human Beings ◽  
Divine Presence ◽  
Final Good ◽  
The Right

This article examined what constitutes Christian virtue ethics and its goal of highest human good. Christian virtue is a reality that is ontologically rooted in the grace of God through the atonement of Christ to envision the final good of creation. This view is drawn on the tripartite division of faith, hope and love as well as Paul Tillich’s ontological focus on the acclaimed quality of the virtue of love in relation to, and unity with, the virtues of power and justice as the ultimate reality in the divine ground for human existence. Christian believers must reunite the virtues which are received from God and by which Christians transformed in reality as new beings in the pursuit of the supreme goodness. Michael Horton’s covenantal model revealed a human being’s encounter with God, not only meeting, but recognising a stranger (a genuine ‘otherness’) under a covenant that was initiated by the grace of God with an awareness of his presence that was always immanent. A covenantal approach is used to describe the divine ‘presence’ and ‘absence’ as ethical and relational in getting the right conception and direction for our purpose from God. It also deals with the question of how our moral life is related to God and fellow humans toward the final goodness which is the highest good of the Kingdom of God. This article concluded with the coming rule of God’s imminent Kingdom as the true ultimate end of human beings and the eschatological fulfilment of humanity in goodness. The emphasis of the eschatological ethics lays on the theocentric futurity of the Kingdom directing Christians to the goal of the ultimate ideal and shaping the present existence of a Christian life.Hierdie artikel ondersoek Christelike deugde-etiek en die doelwit van die hoogste menslike heil. Christelike deug is ’n realiteitsontologie wat veranker is in God se genade deur die versoening van Christus om sodoende die uiteindelike heil van die skepping te visualiseer. Die siening is gebaseer op die drieledige verdeling van geloof, hoop en liefde. Verder is dit gebaseer op Paul Tillich se ontologiese fokus op die prysenswaardige deug van liefde in verhouding en in eenheid met die deugde van mag en geregtigheid as die uiteindelike realiteit van die mens se bestaan. Christen-gelowiges moet die deugde wat hulle van God ontvang en waardeur hulle vernuwe word, versoen met die realiteit as nuwe wesens wat na die hoogste heil soek. Michael Horton se verbondsmodel wys dat die menslike konfrontasie met God nie net ’n ontmoeting is nie, maar ook die herkenning van ’n vreemdeling, ’n gans Andere, binne ’n verbond wat deur die genade van God geïnisieer word. Daar bly ’n bewustheid van sy teenwoordigheid wat altyd immanent is. ’n Verbondsbenadering beskryf die goddelike ‘teenwoordigheid’ en ‘afwesigheid’ as eties en relasioneel tot die verkryging van die regte verstaan van God self. Die verbondsbenadering gee ook ’n begrip van hoe ons morele lewe tot God en ons medemens verbind is tot die finale heil wat uiteindelik die heil van die Koninkryk van God inhou. Die artikel sluit af met die toekomstige regering van God se immanente Koninkryk as die ware uiteinde van die mens en die eskatologiese verwesenliking van goedheid. Die klem van eskatologiese etiek lê in die teosentriese toekomsgerigtheid van die Koninkryk − wat vir Christene die rigting na die doel van die uiteindelike ideaal aandui en wat die huidige bestaan van ’n Christen bepaal.

Pharmacy Computer Prescription Databases: Methodologic Issues of Access and Confidentiality

1992 ◽  
Vol 26 (5) ◽  
pp. 686-691 ◽  
Author(s):  
Judith A. Beto ◽  
Mark C. Geraci ◽  
Patricia A. Marshall ◽  
Vinod K. Bansal
Keyword(s):  
Quality Of Life ◽  
Code Of Ethics ◽  
Sampling Technique ◽  
Research Strategy ◽  
Antihypertensive Medications ◽  
Institutional Review ◽  
American Pharmaceutical Association ◽  
The Right ◽  
Prescription Databases

OBJECTIVE: To examine methodologic issues of access and confidentiality regarding the use of pharmacy computer prescription databases (PCPDs) for participant selection to receive mailed, self-administered, hypertensive quality-of-life survey outside a primary-care setting. DESIGN: Two separate PCPD searches by pharmacist owners for patients prescribed at least one of 130 potential antihypertensive medications. The first PCPD used a nonrandom sample of all patients (n=635); the second PCPD used a random sample (n=100) of three specific antihypertensive drug groups. Research protocol was approved by the investigators' institutional review board. SETTING: Two independent, privately owned PCPDs. PATIENTS OR OTHER PARTICIPANTS: Individuals prescribed at least 1 of 130 PCPD medications potentially used in antihypertensive treatment. INTERVENTIONS: Individually addressed cover letter on pharmacy letterhead signed by a pharmacist requesting voluntary completion of the enclosed, self-administered, opinion survey on quality of life. MAIN OUTCOME MEASURE: Anonymous survey return to off-site post office box in envelope provided. RESULTS: Favorable or no opposition to PCPD methodology from pharmacist or participants. Ethical opposition was encountered when incorporating PCPD sampling technique into grant proposal. CONCLUSIONS: The American Pharmaceutical Association Code of Ethics is used as a basis to provide recommendations to examine and justify PCPD investigative use. Increasing availability of PCPD technology encourages more efficient and easier methods of research strategy. PCPD use, however, demands identical stringent guidelines used in traditional research and raises potential issues regarding pharmacist-patient confidentiality as well as the right of PCPD use by others.

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