THE SPIRITUAL SIGNIFICANCE OF JIHAD IN ECONOMICS

1997 ◽  
Vol 14 (2) ◽  
pp. 231-263
Author(s):  
Waleed El-Ansary
Keyword(s):  
The Real ◽  
The Absolute ◽  
Love Of God

To the question of what are the foremost things a man should do,situated as he is in this world of enigmas and fluctuations, thereply must be made that there are four things to be done or fourjewels never to be lost sight of: first, he should accept the Truth;second, bear it continually in mind; third, avoid whatever is contraryto Truth and the permanent consciousness of Truth; andfourth, accomplish whatever is in conformity therewith. All religionand all wisdom is reducible, extrinsically and from thehuman standpoint, to these four laws: enshrined in every traditionis to be observed an Immutable Truth, then a law of “attachmentto the Real,” of “remembrance” or “love” of God, andfinally prohibitions and injunctions.The ultimate motivating cause for homo Islamicus is not happiness or“utility,” but the Truth. For although happiness accompanies confomityto the Truth, it is an effect rather than a motivating cause. As FrithjofSchuon states, “our willing is not insphd by our desires alone, fundamentallyit is inspired by the truth, and this is independent of our immediateinterests.”* Islamic economics recognizes the need for homo Islamicus to conform to the Truth that God is the Absolute and that allthat is relative is attached to the Absolute by integrating all of life arounda Sacred Center. Accordingly, this realizes the meaning of the funda-mental witnesses (shahadatayn)-‘’There is no divinity but Allah” and“Muhammad is the Messenger of Allah ...

Prinsip-Prinsip Kepemilikan Harta Dalam Islam

2018 ◽  
Vol 1 (1) ◽  
pp. 117-131
Author(s):  
Lukman Hamdani
Keyword(s):  
Human Life ◽  
The Real ◽  
The World ◽  
Rich People ◽  
The Absolute

Property is one of the most important instruments in this life, because wealth is as a support  for the continuity  of human life, in Islam it is always emphasized the importance of independence in owning property  through  work or business, because Allah really loves his servant who is always giving  alms with  his own property.  Allah Almighty really likes hard workers or people who are persistent in seeking treasure for the sake of the afterlife, even Allah SWT  emphasizes in  Surah at-taubah  father 10. And Say: "Work  for you, Then Allah and His Messenger and the believers  will see your work, and you will be returned to (Allah) who knows the unseen and the real, then He tells you what you have done. Even the  Companions of the Messenger  of  Allāh  adalah were rich people  who possessed  wealth  for  the progress and development of Islam  at the time, a  very real example was the Friends of Abu Bakr, Abdurrah bin ʻAuf, Uthman ibn Affan and the Wife of the Messenger of Allāh adalah was a great entrepreneur, Siti Khadijah. They are friends looking  for wealth and have it as much as possible then after that they distribute their wealth through ZISWAF, it is obligatory and must for Muslims  to seek / have property  for the benefit of the world and the hereafter and the interests of Muslims and provision  in  the hereafter Can be concluded that ownership of property in Islam  it is very important because it is a means of sustaining life and as a place to find savings  for ukhrawi life  later,  because indeed ownership of property in Islam  is  not only focused  on worldly matters, but there are  two elements  that are always included,  namely for  worldly  and spiritual interests. It  should be underlined in the ownership of the property  that the principle  must be instilled that this property has the absolute God Almighty, we are only temporarily entrusted, therefore it is not beautiful to not distribute the assets we have to people in need through ZISWAF instruments.  

scholarly journals The Unknown God and His Theophanies

1970 ◽  
Vol 15 (1) ◽  
pp. 161-174
Author(s):  
Maciej Manikowski
Keyword(s):  
Real Difference ◽  
The Real ◽  
Points Of View ◽  
The Absolute ◽  
The One

The analysis, which aims at the interpretation of the three theophanies from Exodus presents—from the metaphysical and epistemological points of view—three fundamental ideas. First, the idea of the absolute unknowability of the essence of God; second, the idea of the real difference between essence and energies in God’s Being; and third, the idea of the real difference between the one essence, three persons (hypostases) and many uncreated divine energies (the powers or names) of God. One must say that the absolute unknowability of the essence of God means that God is forever the unknown God.

scholarly journals F.H. Bradley: ¿un espinosista hegeliano?

2017 ◽  
Author(s):  
Michele Cardani
Keyword(s):  
Key Words ◽  
German Idealism ◽  
The Real ◽  
Palabras Clave ◽  
The Absolute ◽  
British Idealism

Resumen: La doctrina de Spinoza constituye una de las principales inspiraciones del más célebre entre los idealistas británicos, F.H. Bradley, cuya filosofía se caracteriza a su vez por elementos típicos del idealismo alemán y, en particular, de Hegel. Según A. Seth Pringle-Pattison, la presencia de estas dos tendencias conflictivas reduce el planteamiento de Appearance and Reality a una disposición filosófica esencialmente mística. Sin embargo, a pesar de las reales influencias de Spinoza y Hegel en el contexto del idealismo británico, los cimientos de la metafísica bradleyana (la incognoscibilidad de lo Absoluto, su transcendencia respecto al pensamiento, el rechazo del panteísmo y del panlogismo) sugieren una postura difícilmente identificable con Spinoza o Hegel, o con ambos. Palabras clave: Absoluto - Idealismo británico – Monismo – Panlogismo - Panteísmo.Abstract: Spinoza’s doctrine represents one of the greatest inspirations for the most well-known representative of the British Idealism, F.H. Bradley, whose philosophy is also marked by some of the most typical elements of German Idealism, especially those of Hegel. According to Seth Pringle-Pattison, the presence of these conflictive tendencies reduce the standpoint of Appearance and Reality to an essentially mystic philosophical attitude. However, despite the real influences of Spinoza and Hegel in the context of British Idealism, the foundations of Bradley’s metaphysics (the unknowability of the Absolute and its transcendence, as well as the rejection of pantheism and panlogism) suggest that Bradley is defending a perspective that can hardly be identified with Spinoza or Hegel, or with both of them. Key words: Absolute - British Idealism – Monism – Panlogism - Pantheism.

scholarly journals Pendidikan Pembebasan : Telaah Terhadap Pemikiran Paulo Freire

2020 ◽  
Author(s):  
muh. idris
Keyword(s):  
Paulo Freire ◽  
Human Being ◽  
The Real ◽  
Outdoor Condition ◽  
Formal Institution ◽  
Human Individual ◽  
Education Today ◽  
The Absolute ◽  
Formal School

Nowadays, education tends to ignore the value of human being which consists of the liberation. The liberation value in human individual is taken by another person who yells out democracy. We can find the real fact in reality where one person takes another person’s right through an institution with democracy and quality reasons. An education scientist, Paulo Freire, gives an illustration that education today through formal institution makes robot in human who work as mechanic machine, where their independent to act and express the ideas is limited. In simple way, Freire points out that, “The absolute consistency will make life becomes worthless, discolor, and cannot be felt experience.” Based on the statement above, Freire has deschooling concept, the concept of study without schooling. It’s because the study can be done out of the formal school even in outdoor condition.

Boundaries For Real Banach Algebras

1976 ◽  
Vol 28 (1) ◽  
pp. 42-49 ◽  
Author(s):  
B. V. Limaye
Keyword(s):  
Banach Algebra ◽  
Maximal Ideal ◽  
Banach Algebras ◽  
Maximal Ideal Space ◽  
Close Connection ◽  
Ideal Space ◽  
The Real ◽  
Šilov Boundary ◽  
The Absolute ◽  
Silov Boundary

Let A be a commutative real Banach algebra with unit, and MA its maximal ideal space. The existence of the Silov boundary SA for A was established in [5] by resorting to the complexification of A. We give here an intrinsic proof of this result which exhibits the close connection between the absolute values and the real parts of ‘functions’ in A (Theorem 1.3).

Prinsip-Prinsip Kepemilikan Harta Dalam Islam

2020 ◽  
Vol 1 (2) ◽  
pp. 115-129
Author(s):  
Lukman Hamdani
Keyword(s):  
Human Life ◽  
The Real ◽  
The World ◽  
Rich People ◽  
The Absolute

Property is one of the most important instruments in this life, because wealth is as a support for the continuity of human life, in Islam it is always emphasized the importance of independence in owning property through work or business, because Allah really loves his servant who is always giving alms with his own property. Allah Almighty really likes hard workers or people who are persistent in seeking treasure for the sake of the afterlife, even Allah SWT emphasizes in Surah at-taubah father 10. And Say: "Work for you, Then Allah and His Messenger and the believers will see your work, and you will be returned to (Allah) who knows the unseen and the real, then He tells you what you have done.Even the Companions of the Messenger of All āh adalah were rich people who possessed wealth for the progress and development of Islam at the time, a very real example was the Friends of Abu Bakr, Abdurrah bin ʻAuf, Uthman ibn Affan and the Wife of the Messenger of All āh adalah was a great entrepreneur, Siti Khadijah. They are friends looking for wealth and have it as much as possible then after that they distribute their wealth through ZISWAF, it is obligatory and must for Muslims to seek have property for the benefit of the world and the hereafter and the interests of Muslims and provision in the hereafter Can be concluded that ownership of property in Islam it is very important because it is a means of sustaining life and as a place to find savings for ukhrawi life later, because indeed ownership of property in Islam is not only focused on worldly matters, but there are two elements that are always included, namely for worldly and spiritual interests It should be underlined in the ownership of the property that the principle must be instilled that this property has the absolute God Almighty, we are only temporarily entrusted, therefore it is not beautiful to not distribute the assets we have to people in need through ZISWAF instruments.

The Impact of Radiocarbon Dating on the Establishment of the Prehistoric Chronology of Brittany

1971 ◽  
Vol 37 (2) ◽  
pp. 208-217 ◽  
Author(s):  
P. R. Giot
Keyword(s):  
Time Scales ◽  
Iron Age ◽  
Radiocarbon Dating ◽  
Radiocarbon Dates ◽  
The Real ◽  
De Vries ◽  
The Absolute ◽  
To Come ◽  
The Impact ◽  
Neolithic Cultures

From their onset, the first radiocarbon dates gave a range of the absolute chronology to come, but in their detail, they opened more problems than they settled, chiefly because of the possible or unsuspected questions in relation to the reliability of the samples themselves (Delibrias and Giot, 1970). It is only with the experience of great numbers of dates, and the possibility of considering them so to speak statistically, that one can evaluate the real implications of the time scales provided by the method.In Brittany, beginning with a few dates provided by the Groningen Laboratory under H. de Vries, we have been afterwards nearly totally supplied by the Centre des Faibles Radioactivités at Gif-sur-Yvette (Giot, 1960, 1961, 1962, 1963, 1965, 1966, 1967, 1968, 1969, 1970, 1971; Coursaget and Le Run, 1968; Delibrias, Guillier and Labeyrie, 1964, 1965, 1966, 1969, 1970; Coppens, Durand and Guillet, 1968; Vogel and Waterbolk, 1963).We now benefit with more than 200 radiocarbon dates for Brittany alone. We shall consider here about 140 of them, disregarding some duplicates, dates pertaining to periods older than the Neolithic cultures or on the contrary later than the Iron Age, and dates only concerning geological natural sites, though these can be full of interest by their information about the botanical scenery and the effects of cultivation or pasture.

scholarly journals Apprehension and Existence, Appearance and Reality: The Reception of Nafs al-amr Debates after the 13th Century

2021 ◽  
Vol 12 (1) ◽  
pp. 7-39
Author(s):  
Murat Kaş
Keyword(s):  
External World ◽  
Human Cognition ◽  
13Th Century ◽  
The Real ◽  
Human Understanding ◽  
The Absolute ◽  
The Mind ◽  
Muslim Scholars ◽  
The Way

The structure of human cognition and the means of apprehension is suitable only for partly and gradually conceiving reality. This limitation has led to a certain distance between appearance and reality. This means that there will always be a gap between the judgments of the mind about the external world and its contents, which are entities, cases, facts, and states. This partiality and partiteness of human understanding has produced the truth-maker problem with regard to mind judgments. Muslim scholars who admit the correlation between the structure of reality and the categories of the mind but reject the notion of the construction and the determination of reality by the mind refer to the realm that is independent of the mind’s personal judgments as nafs al-amr. This realm is concerned with the all degrees of reality, namely—from the existent to the non-existent, from the necessity to the contingency and impossibility, from the absolute to the relative, from the material to the non-physical, from the external to the mental, and from the real entities to the abstracted ones—which step into the shot of human cognition or not. Carrying the concept of nafs al-amr from the logical plane to the metaphysical realm that intersects epistemology and ontology has led to debates that pave the way for various treatments. In particular, Naṣīr al-Dīn al-Ṭūsī’s (d. 672/1274) nafs al-amr epistle that posited it to the cosmic sphere resulted in criticisms of this conception of nafs al-amr, and these criticisms are the same ones directed to the Avicennian theory of emanation and its epistemological implications. Scholars who use this concept free from any metaphysical presumption and implication argue against his leap from the logical to the cosmic sphere. During the following period, this tension occasioned debates that led to the approaches that refer to the various degrees of reality, i.e., to the cosmic spheres, the spiritual realms, and the divine realms. This work aims to create a map of treatments, arguments and problems with regard to the concept of nafs al-amr.

scholarly journals METAMORPHOSES OF THE SPACE OF DEATH IN I. FRANKO’S PROSE

2021 ◽  
pp. 5-12
Author(s):  
T. MATVIEIEVA
Keyword(s):  
Short Stories ◽  
Emotional States ◽  
The Real ◽  
Artistic Representation ◽  
Living Dead ◽  
The Absolute ◽  
New Perspective ◽  
Dead Water

The paper proposes a new perspective on the study of I. Franko’s prose works of a wide genre range: the metamorphosis of the space of death as a reflection of the transformations of the psycho-emotional sphere of characters/ The real and imaginary, closed and “endless” spaces of death were identified, their structure, defined as a two-projection, namely, spatial and personal, was analysed. In the collection of “prison short stories”, the method of the paradox is also structured and implemented in the work according to the principle of mirroring: a prison emerges at the same time as a world in itself and a reduced copy of the out-of-prison world. The paper proves the pattern of use for the artistic representation of the death space of the method of gradation – downward potion (from large to smaller locations – prison – annex – carriage – grave) and the ascending when it comes to the possibility of returning from the space of death, recreated with the help of Christian symbols (fish, thorns, water).The conclusion about the parabolic character of I. Franko’s presentation of reality and the person in it is made. The methods of creation of loci are named, they are symbolization, applying of archetypal primers, oppositional character. So, it refers to the symbols of living and dead water, walls, cities, rivers, souls, children; biblical prophecies, parables (the notion of the sin is singled out).A separate aspects of the study is the psycho-emotional states (in particular, agonal) in a border transition situation: stress/apathy, horror/calm. The features of the description of the locations of death are also commented: interior, exterior, various characteristics, symbols, etc.In general, this refers to the transformation into the infernal space of death for most of the characters of the analysed works, either because of the marginality, or because of the subordination to social morality.The only few exceptions are universal parables – examples of the absolute understanding of the meaning of eternal transformation of matter (living/dead and vice versa), spiritual metamorphosis (soul/body –soul/spirit).

Remarks on Relational Theories of Motion

1989 ◽  
Vol 19 (1) ◽  
pp. 83-87 ◽  
Author(s):  
John Earman
Keyword(s):  
Recent Article ◽  
Relational Theory ◽  
Space Time ◽  
The Real ◽  
Space And Time ◽  
Theory Of Motion ◽  
Relational Theories ◽  
The Absolute

In a recent article in this journal, Barbara Lariviere offers a very useful distinction between two ways of understanding the claims that Leibniz, or relational theorists in general, might wish to make about the nature of motion and the structure of space and time; viz.,(L1) There is no real inertial structure to space-time.and(L2) There is a real inertial structure to space-time, but it is dynamical rather than absolute.Citing the authority of Weyl, the author argues that L1 is untenable; indeed, the argument purports to show that if L1 were true, then there would be no coherent basis for a theory of motion, not even a relational theory. My main goal in this note is to point out why this argument is mistaken while at the same time sketching the real reason why the relational conception of motion is untenable. In addition I will offer a few remarks about the relevance of L2 to the absolute-relational controvery.

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