scholarly journals PEMBELAJARAN BERBASIS LINGKUNGAN (Realisasi Ekotologi Intergralistik di Perguruan Tinggi)

2017 ◽  
Vol 7 (2) ◽  
pp. 101-123
Author(s):  
Ali Halidin
Keyword(s):  
Human Life ◽  
Human Beings ◽  
Early Start ◽  
Space And Time ◽  
Human Understanding ◽  
Environmental Virtue ◽  
The Will ◽  
Natural Power ◽  
Will Of God

Duality is one reality (God One), in this universe consisting of only two common types, God and not God; The Creator and the Creature. The first type has only one member namely Allah SWT. He alone is the eternal God, the transcendent Creator. There is nothing similar to Him, while the second is the composition of God's created being made up of nature and all its contents, the first impossible, but the second extinction, the extinction of nature and of life. Ideality is a natural power that synergizes with the power of human understanding and belief. Understanding is used to understand the will of God through observation and on the basis of creation, the will of the ruler who must be actualized in space and time, participate in world activities and create desired change. Understanding the application of recognition of knowledge of truth as a principle of knowledge. Tawheed is the recognition that God is, is and is One. The recognition that the truth can be known and man is able to achieve it, through the process of learning (understanding). This study focuses on natural studies and conceptions in interpreting Islamic ecology among students and students in Indonesia, and emphasizes the need to be serious. The concept of Islamic ecology is an insistence on science, to be preserved and developed. Practically its presence along with Islamic doctrine brought by Muhammad Saw. Slowly but surely, all aspects of human life, can not be separated from the process of improvement and refinement. Both with regard to simple things such as the purification of self from impurities (unclean), to matters concerning environmental sanctification, even corpses (dead). This paper describes, there is no problem that is beneficial to human beings, unless all the problems are related even in accordance with the teachings of Islam, but sometimes this issue is not a concern by all mankind, even consider it trivial. Considering Islam only regulates ubudiyah problems ranging from praying, fasting zakat, alms and pilgrimage. This can be seen from the lack of awareness in disposing of waste in its place. Or the lack of awareness of hygiene and consistent in maintaining the environment. The effort of learning by prioritizing the values of environmental virtue is very necessary to be done early, start learning at Kindergarten level, up to college. This form of business is not only limited to habituation, but more than that, in the form of awareness and love that is formed in the minds of every Muslim, because the love of nature, is a form of love to Allah SWT.

scholarly journals TEOLOGI BENCANA DALAM PERSPEKTIF M. QURAISH SHIHAB

2013 ◽  
Vol 14 (1) ◽  
pp. 37
Author(s):  
Mrs. Khafidhoh
Keyword(s):  
Natural Disaster ◽  
Human Error ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Volcano Eruption ◽  
The Past ◽  
Individual Aspect ◽  
The Will ◽  
Divine Punishment

Human life has always been dealt with various disasters from earthquake,  tsunami to volcano eruption. In the past, as listed in the Qur’an, a lot of stories depicted the vanished people of unbeliever. While the cases of unbeliever referred to the punishment of Alloh, the query is whether the disaster happened to the Believer served as the Divine punishment. Two questions are discussed in this research: (1) How Quraish Shihab interpreted the verses of disaster?, and (2) What is the theology of disaster in Quraish Shihab’s Tafsir al-Misbah? The research shows that natural disaster occurred, in Quraish Shihab’s view, due to the imbalance of environment. Alloh has created harmonious environment, but human being tends to conduct chaos and destruction. Disaster could be concluded into three: (1) disaster that denoted collective destruction, (2) disaster that related to the destruction of meaning, and (3), disaster that dealt with the danger. The cause of disaster could be categorized into three, namely, (1) disaster due to the will of God (2) disaster due to human error (3) disaster due to the wickedness of human. Pertaining to the ethics facing disaster, one couldrefer to istirja’, patience, learning, the obedience to Alloh. The lesson learned from the disaster are among others, (1) individual aspect : (a) increasing the degree of faith, (b) supporting one’s proximity to God, (c) realizing the love of God, (d) situating one’s faith and (e) supporting one’s humility and (2) social one, building solidarity among human beings.

scholarly journals AN ANALYSIS OF ISLAMIC COMMUNICATION PRINCIPLES IN THE AL-QURAN

2021 ◽  
Vol 6 (23) ◽  
pp. 140-156
Author(s):  
Saifulazry Mokhtar ◽  
Mohd Nur Hidayat Hasbollah Hajimin ◽  
Abang Mohd Razif Abang Muis ◽  
Irma Wani Othman ◽  
Mohd Sohaimi Esa ◽  
...  
Keyword(s):  
Human Life ◽  
Communication Patterns ◽  
Human Being ◽  
The Will ◽  
Society Today ◽  
Will Of God

Communication is an important element in human life. Every human being will communicate either verbally or non-verbally. However, some in society today ignore the principles that need to be adhered to during communication. They are speechless and free to speak to cause libel and dissemination of untrue information from the original facts. As the Ministry of Communications and Multimedia Malaysia has warned, 'no doubt don't share'. Based on this statement, an analysis of the principles of communication in the Quran should be done to express Allah's command in the ethics of communicating especially to Muslims. The findings showed that there are 19 communication patterns found in the Quran and the reviewers have classified the principles of communication into two main forms which are bi al-Lisan communication and communication bi al-Hal. Based on the principles of communication in life, it is certain that society will live in peace and harmony in accordance with the will of God.

scholarly journals U-8 Perfect man, in respect of Quran and Rumi’s thoughts

2020 ◽  
Vol 4 (1) ◽  
pp. 106-117
Author(s):  
Qaiser Ayub ◽  
Humayoon Abbas
Keyword(s):  
Human Life ◽  
Major Theme ◽  
Divine Attributes ◽  
The Will ◽  
Will Of God

Mystic of Persia Molana Jalal ul Din Muhammad Roomi Balkhi has been considered as the poet of Humanity and love.Many teachings of Rumi are borrowed from the Quran, directly or indirectly. Quran is a guideline for every aspect of human life and for every human being.The major theme of the Quran is ‘A Perfect Man’ or ‘Insan-e-kamil’ and Prophet Muhammad (peace be upon Him) is the prototype for it. In his books Rumi divided the mankind in three levels, low or imperfect , average and perfect.Teachings of Rumi guides a man gradually from the lowest stage to the highest where he is finally submerged in the ocean of divine attributes. It is at this stage that a man becomes perfect, and understands the will of God. Here God loves the man and the man is pleased with God. The present study aims to find links between the teachings of the Quran and Rumi’s works with respect to the accession of man from the imperfect one to the perfenct one.

scholarly journals Tangga-Tangga Pendakian Menuju Ridha Allah dalam Manâzilus-Sâ`irîn ila al-Haqqil-Mubîn Karya Abû Ismâ’îl Al-Harawy: Telaah Pendidikan Sufistik

2018 ◽  
Vol 6 (1) ◽  
pp. 1
Author(s):  
Fadlil Munawwar Manshur
Keyword(s):  
Literary Theory ◽  
Human Life ◽  
Literary Work ◽  
Human Experience ◽  
Time Constraints ◽  
Material Objects ◽  
Human Beings ◽  
Human Soul ◽  
Space And Time ◽  
Islamic Literature

Manâzilus-Sâ`irîn ilâ al-Haqqil-Mubîn is a literary work of tasawuf which contains 100 steps of climbing to the pleasure of Allah which must be passed by man to seek His pleasure. The 100 maqâmât is divided into ten levels, each level there are ten maqam, and each maqam has their own meanings and functions. For the purposes of this study, only 20 ladders were studied due to space and time constraints. The problem in this research is how the researchers interpret and analyze the 20 steps of climbing based on the perspective of Sufism. The theory used in this research is the Islamic literary theory Taufiq Al-Hakim model that says that Islamic literature comes from Allah, dimension of worship, and mission of Islamic da'wah. Islamic literature comes from God because God is the source of all sources. The method of analysis used in this research is tasawuf method and moral method. The tasawuf method is directed at how the reader expresses the elements of the formal object contained in material objects to hone and educate the human soul and heart in worshiping God and in associating with fellow human beings. The moral method is oriented on how literature regulates human experience and assesses the extent to which experience affects its activities, namely the literary activity that produces Islamic literary works containing contents of Sufism that are suitable for the guidance of human life. The superiority of this book is also seen in the unique writing techniques because the author is able to integrate the verses of the Qur'an with his imagination so that this book of tasawuf looks strong from the way of processing the substance and from the side of the moral message. Thus, the teachings of Sufism in this book become more practical and easier to understand by the reader

Marsilius von Inghen. Christliche Ethik für das Leben in der Welt

2019 ◽  
Vol 17 (51) ◽  
pp. 67-86
Author(s):  
Schulze Manfred
Keyword(s):  
Human Life ◽  
Christian Ethics ◽  
Human Beings ◽  
Knowledge Of God ◽  
Middle Way ◽  
God's Love ◽  
The World ◽  
Real Value ◽  
The Will ◽  
Love Of God

Marsilius of Inghen develops his concept of Christian ethics in his Commentary on the Sentences. He bases his teaching on the fundament of Aristotle’s philosophy: all human beings are able to act rationally, and therefore they are able to act morally. Against contemporary philosophical rationalisms Marsilius contends that criterion of what is good was settled by God in such an infallible way that any competitive concepts of the good and evil would be vane speculations of no real value for theology. God wants virtues so decisively that they are obligatory and natural for all humans. In accordance with the spirit of his times Marsilius distinguishes common virtues from the theological ones. Faith, hope and love differ from common virtues as they refer directly to God but they cooperate with them in that they direct man’s natural life. Marsilius focuses on the question of how love to God determines the true goodness of virtues as contrasted to the goodness of the natural virtues that can be seen in actions of Pagans; those were perceived by St Augustine as seeming virtues. Marsilius choses the middle way and he acknowledges that virtues of men who do not know and love God, are virtues with God’s aid. All that can be classified as moral depends on God. Nonetheless, those and only those natural actions that provide us with authentic knowledge of God and love to Him, can be called salutary. Marsilius was a disciple of John Buridan and knew his thesis that the will and reason, without God’s influence, can produce moral actions. Marsilius did not mention Buridan but he, though evaluating his thoughts as profound and acceptable, rejected his principal thesis: nature is not able to self-realization because sins have not left it untouched. True morality requires relation to God and it becomes actual by the love of God. The space, in which this realization takes place, is natural human life. Marsilius upholds St Augustine’s notion of ordo caritatis – its direct source is probably Peter Lombard. The love of God develops in society. Marsilius defends his concept of God’s love acting within the world against the variety of objections. Christian ethics realizes within particular social structures and necessary compromises. Ordo caritatis does not pass by the world, by contrast it establishes its order. Marsilius is not a monk like theologian, instead he is a secular theologian; and this can be perceived above all in his concept of Christian ethics that is worldly biased.

scholarly journals HUMANISME SPIRITUAL: Konseptualisasi dan Performansi Melalui Pendidikan Islam

2018 ◽  
Vol 2 (01) ◽  
pp. 154
Author(s):  
Prabowo Adi Widayat
Keyword(s):  
Cultural Values ◽  
Scientific Knowledge ◽  
Social Life ◽  
Human Life ◽  
Islamic Education ◽  
Human Beings ◽  
Advantages And Disadvantages ◽  
Space And Time ◽  
The Social ◽  
Life Path

Humanism rooted and growing in every human life is a conceptual mission humanity in space and time. Humanism always brings the concept of alignment, honor, and dignity of human beings in various dimensions to understand his position and implemented in the social life. Spirituality is an urge from within human sourced from a deep spiritual side. He is abstract and made life path combined with elements of religious and socio-cultural values rooted stronger. Spiritual humanism is a humanitarian concept which represents a side of distinctiveness, uniqueness, advantages and disadvantages that exist in human beings by referencing only at teoantropocentric which makes aspects divinity of Allah SWT with all its affordability and man with the potential to make it more meaningful and meaningless in the course of an increasingly complex life obstacles. Islamic education became an important locomotive in the embodiment of spiritual humanism within the framework of theoretical or scientific knowledge of Islam and is pragmatic in the vertical and horizontal form of worship.

scholarly journals Research of the Category of Belief

2019 ◽  
Vol 9 (1) ◽  
pp. 3131-3137
Keyword(s):  
Religious Beliefs ◽  
Human Life ◽  
State Machine ◽  
Human Beings ◽  
Way Of Life ◽  
History Of ◽  
The Will ◽  
Secular State

Today we are building a democratic, secular state based on the Constitution and laws, which is a reflection of the will of our people. At the same time, we must not forget that secularism does not mean atheism. We know well from yesterday's history of how human life would be bad when religion and religious beliefs were completely rejected. The danger of this ideology is that it rejects all these centuries-old values that have become an integral part of people's lives - be it written or oral, material or spiritual heritage, ethics or traditions, national outlook or way of life. As a result, human beings are deprived of their inner worlds, feelings and opinions, with which they can rely. As the "Soviet bosses" say, it becomes a "screw" of a huge state machine. In the end, such a person becomes so disgusted that he doesn't know his parents, his own nation, his people and his homeland. [1]

scholarly journals Manusia Ideal Dalam Prespektif Tasawwuf dan Filsafat (Studi Komperatis Pemikiran Ibnu Araby dan Nietsche Tentang Manusia)

2020 ◽  
Vol 1 (1) ◽  
pp. 79-88
Author(s):  
Ainul Fithriyah
Keyword(s):  
Human Life ◽  
Arthur Schopenhauer ◽  
Human Beings ◽  
The West ◽  
Will To Power ◽  
The World ◽  
The Will ◽  
The Subject ◽  
Main Ideas ◽  
The Ideal

The variety of thoughts about the optimal attainment of human self and the satisfaction of human life is what may have made Arthur Schopenhauer (1788-1868) deny all worldly phenomena. He saw that the world was full of suffering. Humans, as the supreme product of the basic activities of the world, are in fact the most unfortunate creatures. Therefore, humans will be able to achieve happiness when they are able to kill passions and cravings. Studies on the optimal achievement of humans and the meaning of human life from the two figures above, are still important and beneficial to do. Because the concept of the ideal human being is a model and example for us that we can emulate or maybe we can make it happen if we feel fit and believe in the truth. But the question might arise, is it still relevant to study the thoughts of long-dead figures such as Ibn Arabi and Neitzsche? in the opinion of the author, the study of their thinking is still relevant. Because in their thoughts are contained eternal pearls, and because of the peculiarity of each thought. This is evident if we pay attention today, where the thoughts of the two figures are still the subject of study in various countries, both in the West and the East. The works that examine Nietzsche's thoughts about the Ubermensch man include the work of Chairul Arifin, entitled The will to power: Briedrich Nietzsche. This book discusses Nietzsche's views on human beings and his anti-theism. These two thoughts are then connected by the author of this book with Nietzsche's main thought, namely the will to power. And in one of its chapters, the book also examines the concept of Ubermensch Nietzsche. Another work that addresses Nietzsche and Nietzsche's main ideas, including Ubermensch in a separate chapter is Nietzsche by St Sunardi. Besides that, there are other books. Of the books mentioned above and others to the best of the author's knowledge, there has never been found a work that specifically compares Ibn Arabi's insan kamil concept and Nietzsche's Ubermensch concept.

scholarly journals DINAMIKA TEKS DAN KONTEKS: MODEL DIALEKTIKA ALQUR’AN DAN REALITAS

2019 ◽  
Vol 16 (1) ◽  
pp. 47
Author(s):  
Supriyanto Supriyanto
Keyword(s):  
Content Analysis ◽  
Human Life ◽  
Human Beings ◽  
Analysis Method ◽  
Space And Time ◽  
Communication Models ◽  
Content Analysis Method ◽  
The Times ◽  
Dimensions Of Space ◽  
Reasoning By Analogy

This study tries to article tries to discuss and mapping the dialectical models between text and reality in the daily human life. 'Limitations' of the text and the development of the time,requires Qur’an to be able to dialogue with the context of space and time. So that,the message of the Qur’an can be understood by human beings, in various dimensions of space and time. One of the Qur'anic communication models with the times is throughthe dialectical model. With the content analysis method, based on the Mushaf Utsmani as its reference, the results show, that there are at least Eleven dialectical models offered by the Qur'an, namely: Alsibr wa Altaqsim (breaking and showingthe opponents' opinions), Istifham Taqriri (questions that have one answer to the truth), Qiyas Mudhmar (Enthimeme), Qiyas Khalaf (Syllogism per Impossible), Qiyas Tamtsil (Reasoning by Analogy), Istidlal by using stories, Altaslim (Presupposition), Almunaqadhah (Refutation), Dalik Alikhtira' and Dalil Alhuduts (the argument which shows everything has its creator), and the continued Dalil. One of the philosophical functions that can be applied with these various dialectical models areto strengthen the argument for the truth of life in the hereafter.

scholarly journals Suffering in the perspective of God’s governance, eschatology and God’s council

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Abraham Van de Beek
Keyword(s):  
Spatial Model ◽  
The Other ◽  
Christian Theology ◽  
Human Beings ◽  
Historical Process ◽  
Space And Time ◽  
Other Hand ◽  
The World ◽  
Human Understanding ◽  
Temporal Model

From the beginning of Christian theology, theologians have struggled with the question of how suffering in the world is related to God’s providence. A classic response to this question is that, ultimately, God’s governance is beyond human understanding. More recently an eschatological solution has been preferred: God is involved in a historical process and he will finally overcome evil. This article argued that both responses have their own problems. In the first God is a hidden mystery, and in the latter either the outcome of history is uncertain or God is waiting unnecessarily long. On the other hand, both provide consolation to human beings in times of suffering. Which one of the two answers is more helpful, depends on culture and context. Therefore, they are both acceptable responses to the question. At a deeper level, one can argue that both refer to eternity − one in a spatial model (above) and the other in a temporal model (hereafter). Both space and time are metaphors in this context. That is also the case when we speak of ‘before’ with regard to God’s eternal council. Ultimately, from a perspective of eternity, God’s council, God’s governance and God’s final judgment coincide. In Christian theology these concepts can only be understood in the paradigm of God’s revelation in Christ, who is the expression of the mystery of creation − as is especially indicated in the letters to the Ephesians and Colossians. Vanaf het begin van het Christendom hebben theologen geworsteld met de vraag hoe het lijden in de wereld zich verhoudt tot Gods voorzienigheid. Een klassiek antwoord daarop is dat ten laatste Gods bestuur het menselijk begrip te boven gaat. Tegenwoordig wordt eerder de voorkeur gegeven aan een eschatologische oplossing: God is betrokken in een proces door de geschiedenis waarin Hij uiteindelijk het kwaad zal overwinnen. De auteur betoogt dat beide benaderingen hun eigen problemen hebben. In het eerste geval is God een onkenbaar mysterie en in het tweede geval is de afloop onzeker of wacht God onnodig lang met zijn overwinning. Aan de andere kant bieden beide antwoorden mensen troost in lijdenssituaties. Welke van de twee antwoorden het beste is, hangt af van cultuur en context. Daarom zijn beide aanvaardbaar als antwoord op het probleem van Gods voorzienigheid. Op een dieper niveau kan men betogen dat beide verwijzen naar de eeuwigheid, het eerste antwoord in een ruimtelijk model (‘te boven’) en het tweede in een tijdsmodel (‘hierna’). Zowel ruimte als tijd zijn hier metaforisch gebruikt. Dat is ook het geval als we spreken over ‘vóór’ met betrekking tot Gods eeuwige raad. Uiteindelijk zijn, vanuit het perspectief van de eeuwigheid, Gods raad, Gods beleid en Gods laatste oordeel identiek. In de christelijke theologie kunnen deze concepten alleen worden verstaan in het paradigma van Gods openbaring in Christus, die de expressie van het geheimenis van de schepping is, zoals met name de brieven aan de Efeziërs en aan de Kolossenzen aangeven.

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