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.

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 TAUHID SEBAGAI FUNDAMENTAL FILSAFAH EKONOMI ISLAM

2017 ◽  
Vol 2 (1) ◽  
pp. 69-79
Author(s):  
Elida Elfi Barus
Keyword(s):  
Economic Activity ◽  
Human Life ◽  
Economic Agent ◽  
Real Form ◽  
The Real ◽  
Concept Of God ◽  
The Core ◽  
The World

Monotheism (Tauhid) is the core teachings of Islam, but also the core teachings of all religions of the Book. Prophets alternated in God sent to earth real duty to communicate the idea of Tauhid. Tauhid basis of the whole concept and activities of Muslims, whether economic, political, social and culture. The world of view which starts from the concept of God will have implications for the activities of human life in the world as a whole. There are demands that any form of formulations or economic concepts that are formulated to be maintained within the framework of the truth of Tauhid, and there is a belief also that there is a responsibility that must be followed ultimately by each economic agent of any economic activity undertaken. Truth in the monotheistic concept in economic activity by always ensuring consistent with the provisions of Allah is the real form of godly someone as a Muslim. In other words, a choice to the economically Islamically is a consequence someone (ideological reasons). Denying the principles of sharia in economic activity will lead to hypocritical (munafiqun), wickedness (mufasiqun) or even shirk (Syirik).Tauhid adalah inti ajaran Islam, bahkan juga inti ajaran semua agama samawi. Para Nabi dan Rasul silih berganti di utus Allah ke muka bumi sesungguhnya bertugas untuk menyampaikan paham tauhid ini.Tauhid menjadi dasar seluruh konsep dan aktifitas umat Islam, baik ekonomi, politik, sosial maupun budaya.Pandangan dunia yang dimulai dari konsep ke-Tuhanan atau ke-Esa-an Tuhan akan berimplikasi kepada kegiatan kehidupan manusia didunia secara keseluruhan. Ada tuntutan bahwa apapun bentuk formulasi atau konsep ekonomi yang dirumuskan harus terjaga dalam kerangka kebenaran tauhid., dan ada keyakinan pula bahwa ada pertanggungjawaban yang harus dijalani yang pada akhirnya oleh setiap pelaku ekonomi dari setiap aktivitas ekonomi yang dilakukan. Kebenaran dalam konsep tauhid adalah mutlak milik Allah SWT.Menjalankan aktivitas ekonomi dengan senantiasa memastikan sejalan dengan ketentuan Allah SWT merupakan bentuk rill dari keberimanan seseorang sebagai seorang muslim. Dengan kata lain, pilihan (choice) untuk berekonomi secara islami adalah merupakan konsekwensi keberislaman seseorang (alasan ideologis). Mengingkari prinsip-prinsip syariah dalam beraktivitas ekonomi akan membawa pada kemunafiqan, kefasikan atau bahkan kesyirikan.

scholarly journals The Joy of Being as Anthropological Practice

2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  
Keyword(s):  
Human Life ◽  
Human Condition ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Human Subjectivity ◽  
The World ◽  
The Subject ◽  
The Absolute ◽  
The Human Condition

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping

scholarly journals The world knows the real heroes after the outbreak of COVID-19 pandemic!

2020 ◽  
Vol 24 (5) ◽  
Author(s):  
M. Kashif Iqbal
Keyword(s):  
Intensive Care ◽  
Emergency Room ◽  
Key Words ◽  
Intensive Care Units ◽  
Human Life ◽  
Operating Rooms ◽  
The Real ◽  
Corona Virus ◽  
The World ◽  
Positive Effect

Over the previous few months, COVID-19 and the corona virus have become the key words in every medium of the world. Our TV screens show the ever-riding number of fresh cases and the latest mortality figures. The pandemic has affected every aspect of the human life, but it has had one positive effect; it dragged the specialty of anesthesiology and its practitioners into limelight as never before. This editorial highlights the diverse nature of the anesthesiologists’ role in confronting COVID-19 and management of the patients from emergency room (ER), to intensive care units (ICUs) to operating rooms (ORs). Key words: Anesthesiologist; Perioperative physician; Pain managers; Intensivists; COVID-19; Pandemic Citation: Iqbal MK. The world knows the real heroes after the outbreak of COVID-19 pandemic! Anaesth. pain intensive care 2020;24(5):484-486 Received: 2 September 2020, Reviewed: 4 September 2020, Accepted: 30 September 2020

Imagination and Truth

2017 ◽  
Author(s):  
Roger Scruton
Keyword(s):  
Human Life ◽  
The Real ◽  
The World ◽  
Set Up

Chapter 5 reflects on Coleridge’s famous fancy–imagination distinction, which inspired the author’s own distinction between fantasy and imagination. The continuing relevance of Coleridge’s distinction lies in recognizing imagination as essentially truth-directed. Importantly, we can venture into the unreal with two quite different intentions—to become lost there, or to find ourselves. We can see the unreal world as a place of escape, fulfilling dreams in cost-free ways that set up channels of reward which so often lead to addiction and psychological enslavement (as in pornography). Or, we can see the world of the unreal as an imaginative construct for deeper epistemological purposes, to know through sympathy the varieties of human life, as life that could be ours. The term ‘imagination’ is reserved for this second approach. This imaginary is the unreal called to judgement by the real, in contrast with the pretence of reality in clichéd, sentimental, or kitsch fantasy.

scholarly journals The Theory of Vital Energy According to Well-Known Modern Armenian Writer

wisdom ◽  
2017 ◽  
Vol 8 (1) ◽  
pp. 77
Author(s):  
Aelita DOLUKHANYAN
Keyword(s):  
Human Life ◽  
Real Life ◽  
Modern Human ◽  
Practical Significance ◽  
Human Being ◽  
The Real ◽  
Life And Death ◽  
The World ◽  
Ancient Civilizations

Among all nations representing ancient civilizations, beginning with antic times wise thinkers have examined issues of interrelations between life and death, macrocosm and microcosm, soul and body, and not only from the viewpoint of their own person, but also their nation and even the entire humanity. Razmik Davoyan has created his own theory, having practical significance, which has a unique goal, i.e. to help the modern human being not only in Armenia, but all over the world to solve more easily difficulties of human life and to make the real life more beautiful by correct use of the vital energy.

scholarly journals O HUMANISMO PERSONALISTA DE LIMA VAZ: UMA RESPOSTA FILOSÓFICA AO PROBLEMA DO ABORTO

2010 ◽  
Vol 38 (106) ◽  
pp. 233
Author(s):  
Eleandro Teles
Keyword(s):  
Human Life ◽  
Human Person ◽  
The Other ◽  
Human Being ◽  
Broad Category ◽  
The World ◽  
The Absolute

Uma posição contrária ou favorável ao aborto depende da resposta à questão bioética elementar: quando tem início a vida qualitativamente humana no feto? Adotando o princípio da inviolabilidade da vida humana como critério ético fundamental de análise, busca-se responder à pergunta sobre o status do embrião a partir da antropologia personalista de Lima Vaz. Conforme o autor, a pessoa humana é compreendida na tríplice estrutura: somática, psíquica e espiritual. Uma nova e ampla categoria de pessoa é proposta: ser humano, unidade de estrutura e relações, convocada a realizar-se pelo movimento dialético de expressão do dado somático, através das relações fundamentais com o mundo, o outro e o Absoluto, abrangendo toda a existência, desde a fecundação até a morte. O humanismo personalista de Lima Vaz oferece uma resposta filosófica contundente ao problema do aborto.ABSTRACT: A stand against or in favor of abortion depends on the answer to the elementary bioethical question: when is the beginning of the human life in a fetus? Adopting the principle of inviolability of human life as the fundamental ethical criterion of analysis and using Lima Vaz’s personalistic anthropology, we search for an answer to the question about the embryo status. According to the author, the human person is comprehended in the triple structure: somatic, psychic and spiritual. A new and broad category of person is proposed: the human being, unity of structure and relations, is called to self realization by the dialectical movement of expression from the somatic base, through the fundamental relations with the world, the other and the Absolute, including the entire existence, from fecundation until death. Lima Vaz’s personalistic humanism offers a forceful philosophical answer to the problem of abortion. 

Bild und Logos bei Fichte. Der Zusammenhang zwischen Sollen und Freiheit mittels der Bildstruktur

2020 ◽  
Vol 48 ◽  
pp. 133-149
Author(s):  
Francesca Fantasia ◽  
Keyword(s):  
Moral Philosophy ◽  
Negative Relationship ◽  
Moral Law ◽  
Double Negation ◽  
Ethical Norm ◽  
The Real ◽  
Ethical Duty ◽  
The World ◽  
The Absolute ◽  
The One

This article shows how the correlation between duty and freedom in the moral philosophy of Fichte can be seen as an image constellation. From the perspective of the real being, the act of the absolute opening of reflexivity in the conditional is an object of an ethical duty. Moral law regulates the transition from self-evidence of the absolute to its actual occurrence. Moral law is a logos: It forms people ontologically, and it regulates the process of ‘becoming image’ of the absolute. The genesis of reality, according to Fichte, occurs only through freedom, the theoretical-practical formational principle of the world. This law is the basis of ideals. As such, it is not the basis of the real. Through freedom – spontaneity and non-law – it produces itself, on the one hand, negatively in the real. As the basis of ideals, on the other hand, this law occurs as an ethical norm – non-freedom – and retains its difference to the real. Freedom, in contrast, is the basis and formational principle of reality. As such, it produces, for one, through the negative relationship to the law and forms the real. As genesis and spontaneity, freedom occurs always as non-law and, as such, retains its difference to ideals. In this double negation, the correlation between real and ideal being is simultaneously formed. Freedom remains the object of an absolute duty.Der Beitrag zeigt, wie der Zusammenhang zwischen Sollen und Freiheit in der Moralphilosophie Fichtes als Bildzusammenhang gesehen werden kann. Aus der Perspektive des realen Seins ist der Akt der unbedingten Öffnung der Reflexivität hin zum Bedingten Gegenstand eines ethischen Sollens. Das Moralgesetz regelt den Übergang von der Selbstdurchsichtigkeit des Absoluten zu seinem wirklichen Geschehen. Das Gesetz ist ein Logos: Es bildet ontologisch den Menschen und es regelt den Prozess der ‚Bild Werdung‘ des Absoluten. Die Genese der Realität vollzieht sich nach Fichte nur durch die Freiheit, als dem theoretisch-praktischen bildenden Prinzip der Welt. Das Gesetz ist die Grundlage des Idealen. Als solches ist es keine Grundlage des Realen: Durch die Freiheit – Spontaneitat und Nicht-Gesetz – stellt es sich einerseits, negativ, in dem Realen her. Als Grundlage des Idealen andererseits, tritt das Gesetz als ethische Norm – Nicht-Freiheit – auf, und behält seine Differenz zu dem Realen. Die Freiheit ist dagegen Grundlage und bildendes Prinzip der Wirklichkeit. Als solche stellt sie sich einerseits durch die negative Beziehung zu dem Gesetz her, und bildet das Reale. Als Ursprung und Spontaneität tritt die Freiheit andererseits immer als Nicht-Gesetz auf und behält als solche ihre Differenz zu dem Idealen. In dieser doppelten Negation stellt sich zugleich der Zusammenhang zwischen realem und idealem Sein her. So bleibt die Freiheit Gegenstand eines unbedingten Sollens.

Exploring Citizenship: Unit 4 My Heritage

EDIS ◽  
2019 ◽  
Vol 2019 (5) ◽  
pp. 14
Author(s):  
John Rutledge ◽  
Joy C. Jordan ◽  
Dale W. Pracht
Keyword(s):  
Youth Development ◽  
Real Life ◽  
Development Program ◽  
The Real ◽  
Volunteer Leaders ◽  
Youth Development Program ◽  
Major Revision ◽  
The World ◽  
Individual Needs

 The 4-H Citizenship Project offers the opportunity to help 4-H members relate all of their 4-H projects and experiences to the world around them. The 4-H Citizenship manuals will serve as a guide for 4-H Citizenship experiences. To be truly meaningful to the real-life needs and interests of your group, the contribution of volunteer leaders is essential. Each person, neighborhood, and community has individual needs that you can help your group identify. This 14-page major revision of Unit IV covers the heritage project. Written by John Rutledge, Joy C. Jordan, and Dale Pracht and published by the UF/IFAS Extension 4-H Youth Development program. https://edis.ifas.ufl.edu/4h019

Sign in / Sign up

Export Citation Format

Share Document