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 Konsep Khilafah Menurut Sayyid Quthb dan Taqiyuddin Al-Nabhani dalam Perspektif Syiasyah Syar’iyyah

PALAPA ◽  
2020 ◽  
Vol 8 (2) ◽  
pp. 244-284
Author(s):  
Nurhadi Nurhadi ◽  
Mawardi Dalimunthe
Keyword(s):  
Islamic Law ◽  
Descriptive Analysis ◽  
Data Sources ◽  
Primary Data ◽  
Legal Basis ◽  
Islamic World ◽  
The People ◽  
Qualitative Descriptive ◽  
The One ◽  
The Right

The purpose of this study is to find out the concept of khilafah according to Sayyid Quthub and Taqiyuddin al-Nabhani, differences and legal basis. This study is a library model, with primary data sources, the Zhilalal-Qur'anic Tafseer and Nizham Al-Hukmi Fi Al-Islam and qualitative descriptive analysis methods. The result is the thought of the concept of khilafah according to sayyid Quthub: 1). The concept of the ruler / caliph, that who becomes the ruler of the choice of the Muslims, acts in absolute freedom, but that person gets the authority because he constantly applies the law of Allah Almighty. 2). The Islamic government system, the Supra Nasional government (the unity of the entire Islamic world). 3). The pillars of his Islamic government: a). Justice of the ruler; b). People's obedience; c). Consultation between the people and the authorities. Thought of the concept of the Caliphate according to Taqiyuddin Al-Nabhani: 1). The concept of the ruler / caliph is a person who represents the Ummah in government affairs and power and in applying syara 'laws. 2). The system of government is khilafah. 3). The pillars of his Islamic government: a). Sovereignty in the hands of syara '; b). Power of the people; c). To appoint a legal Caliph fardlu for all Muslims; d). Only Khailfah has the right to carry out tabanni (adoption) against syara 'laws; e) The Caliph has the right to make constitutions and all other laws. The differences in the concept of khilafah are both: 1). According to Sayyid Quthub, if the ruler fails, then the ruler can be dismissed if the Muslims are no longer satisfied with him. This statement gives a signal that the people get rid of the rulers who no longer fulfill their functions (zhalim rulers). It is different from the opinion of Taqiyuddin al-Nabhani. An Amir al-mu'minin (Khalifah), even though he is responsible before the people and his representatives, but the people and their representatives are not entitled to dismiss him. Nor will the Caliph be dismissed, except when deviating from Shara law. The one who determined the dismissal was only the Mazhalim court. 2). The system of Islamic government according to Sayyid Quthub does not question any system of government in accordance with the system of conditions of society, but this government is characterized by respect for the supremacy of Islamic law (shari'ah). Whereas According to Taqiyuddin Al-Nabhani that the system of Islamic government is khilafah. 3). The pillars of Islamic government according to Sayyid Quthub and Taqiyyuddin al-Nabhani, points three parts a and b at the above conclusions are: 1). Sayyid Quthub: a). Justice of the ruler; b). People's obedience; c). Consultation between the people and the authorities. 2). Taqiyyuddin al-Nabhani: a). Sovereignty in the hands of syara; b). Power of the people; c). To appoint a legal Caliph fardlu for all Muslims; d). Only Khailfah has the right to do tabanni (adoption) against the laws of shara; e). The Caliph has the right to make constitutions and all other laws. The legal bases for determining the Caliphate according to both: 1). The legal basis for the establishment of the Caliphate according to Sayyid Quthub: 1). Ruler, Qur'an Surah (2) al-Baqarah verse 30; 2). Islamic Government System, Qur'an Surah (24) an-Nur verse 55; 3). Pillars of Islamic Government, Qur'an Surah (4) an-Nisa 'verse 58. 2). The legal basis for the establishment of the Caliphate according to Taqiyyuddin al-Nabhani: 1). Ruler, hadith of Muslim history from Abu Said Al khudri, Hadith no. 1853 and Muslims from Abdullah Bin Amru Bin Ash, Hadith no. 1844; 2). Islamic Government System, Al-Qur'an surah an-Nisa '(4) verse 59, an-Nisa' (4) verse 65. Muslim, saheeh Muslim, volumes, 3 pp., 1459 and 1480; 3). Islamic Pillars of Government al-Qur'an surah An-Nisa (3) verse 65, and Surah An-Nisa (3) verses': 5.

scholarly journals The Implementation of Waqf to Actualize Economic Justice Based on Islamic Law

2020 ◽  
Vol 07 (01) ◽  
pp. 1-18
Author(s):  
Helza Lita
Keyword(s):  
Islamic Law ◽  
Economic Justice ◽  
Community Members ◽  
Economic Class ◽  
The People ◽  
The Holy Quran ◽  
The Republic ◽  
Economic Balance ◽  
Islamic Economic ◽  
The Right

Economic justice is one of the objectives of the implementation of Islamic economic system. Waqf is one of the instruments of Islamic economics. It is interesting to study the implementation of economic justice through waqf and how its regulation in Indonesia. This article employed normative juridical method. Based on the Article 22 of the Law Number 41 of 2004 on Waqf, the purpose of waqf is not solely for the purpose of ritual. It can also be used to realize economic prosperity. Based on these provisions, waqf can be managed for the economic empowerment of the people. This is related to the efforts of the improvement of the economic welfare of the people, especially for the weak economic class. According to Islamic teachings, distributive justice is economic justice based on the Holy Quran, Chapter al-Hasyr (59): 7. Waqf has the potential to create the economic balance of society. Because the principle of ownership, according to Islam, regulates that individuals or certain community members are not the only party who control the management of assets. The weak economic class also have the right. It is to avoid economic inequality. Thus, waqf is a solution to actualize economic justice in order to realize public welfare, which is one of Indonesia’s national goals as stated in the Preamble of the 1945 Constitution of the Republic of Indonesia.

scholarly journals PEER EDUCATION ON LEPROSY ERADICATION IN GOWA RESIDENCE, SOUTH SULAWESI (ERADIKASI PENYAKIT KUSTA MELALUI PEER EDUCATION DI KABUPATEN GOWA PROVINSI SULAWESI SELATAN)

EDUTECH ◽  
2017 ◽  
Vol 15 (3) ◽  
pp. 311
Author(s):  
Yusar
Keyword(s):  
Civil Society ◽  
Young People ◽  
Medical Treatment ◽  
Role Model ◽  
Peer Education ◽  
Qualitative Approach ◽  
Civil Society Organization ◽  
South Sulawesi ◽  
The People ◽  
The Right

Abstract. Peer education in an innovative approach to raise the leprosy awareness. This research is a study to describe the peer education by the agents who was the former leprosy to give the right information about the leprosy to the people. The former leprosy associated within the civil society organization acting as the agents of peer education is the role model for leprosy eradication in Kabupaten Gowa. They both giving the example of the succed of the medical treatment on leprosy and the consequences on medical retardness. With the qualitative approach on rapid ethnography method, observation and deep interview on the agents was done to gain the information related to the peer education on leprosy. The evidence of this research describe the changing behaviour on the peole of Kabupaten Gowa conducting to the leprosy including the openness to the leprosy, the acceptance of the people on leprosy to be feel disposed and readily to have the medical treatment such screening their skins and encourage them to report if they suffered any skin problems. Furthermore, the peer education was slowly changed the people’s believe on leprosy as an mistical disease or curse become more medicals.Keywords: Peer education, young people, leprosy.Abstrak. Peer education merupakan pendekatan inovatif dalam meningkatkan kesadaran terhadap penyakit kusta. Penelitian ini menggambarkan peer education yang dilaksanakan oleh orang yang pernah mengalami kusta (OPMYK) dalam memberikan informasi yang tepat mengenai penyakit kusta kepada masyarakat. Para OPMYK tersebut adalah kelompok organisasi masyarakat sipil yang pernah mengalami penyakit kusta namun telah menjalani pengobatan sejak dini dan teratur sehingga terhindar dari kecacatan fisik secara permanen dan juga OPMYK yang telah mengalami kecacatan fisik permanen. Para OPMYK ini menjadi contoh terbaik dalam menyadarkan masyarakat atas penyakit kusta. Melalui pendekatan kualitatif dengan metode rapid etnografi, serangkaian pengamatan dan wawancara dilakukan untuk mendapatkan informasi mengenai keberhasilan peer education sebagai bagian dari eradikasi kusta. Hasil penelitian ini menggambarkan bahwa pada masyarakat Kabupaten Gowa terjadi perubahan sikap terhadap penyakit kusta, yakni terbuka terhadap kusta, bersedia untuk mendapatkan pengobatan secara medis, dan berani melaporkan diri jika ditemukan penyakit-penyakit kulit yang mengindikasikan kusta. Lebih jauh, dengan metode peer education yang dilakasanakan tersebut, secara perlahan mengubah pandangan dan kepercayaan masyarakat yang sebelumnya percaya bahwa kusta adalah penyakit gaib ataupun kutukan menjadi penyakit medis.Kata kunci: Peer education, kaum muda, kusta.

scholarly journals Socio-Religiuos Model of Disability: Sebuah Rancangan Awal

2020 ◽  
Vol 4 (2) ◽  
pp. 143
Author(s):  
Zanuar Mubin ◽  
Masykur Rozi
Keyword(s):  
Disability Studies ◽  
Islamic Law ◽  
Persons With Disabilities ◽  
Disability Discrimination ◽  
Islamic Science ◽  
The Right ◽  
A Minor ◽  
Access Right ◽  
Right Of Access ◽  
Islamic Society

Studi disabilitas masih menjadi tema kecil dalam ilmu pengetahuan Islam. Hal ini menunjukkan bahwa ilmu pengetahuan Islam tidak memiliki misi untuk mengatasi permasalahan diskriminasi yang dialami penyandang disabilitas. Hal ini mengakibatkan penyandang disabilitas dikucilkan bahkan dalam komunitas Muslim. Kami mengidentifikasi bahwa kurangnya akses yang dilakukan oleh masyarakat Muslim disebabkan oleh kurangnya ilmu- ilmu keislaman dalam mendorong mereka untuk berperilaku secara inklusif. Artikel ini mencoba menawarkan model sosio-religius dalam mengentaskan diskriminasi disabilitas dengan dua level metodologis. Level pertama adalah mengkritisi epistemologi hukum Islam untuk mendobrak bias normalitas yang berakibat pada tidak diangkatnya masalah disabilitas sebagai tema dalam hukum Islam. Pada level kedua dilanjutkan dengan menginternalisasi filosofi model disabilitas sosial pada ahliyyah dan maqasid, sehingga epistemologi hukum Islam memiliki gagasan inklusi. Hasil penelitian ini adalah bahwa hak akses dijamin oleh ahliyah al-wujub, dan strategi pemenuhan hak akses diatur dalam teori maqasid. Metode ini menghasilkan konsep hukum Islam praktis yang dapat dijadikan dasar untuk membentuk masyarakat Islam yang inklusif.[Disability studies are still a minor theme in the Islamic science. This indicates that Islamic science does not have a mission to alleviate discrimination problems experienced by persons with disabilities. This results in disability being excluded even in Muslims’ community. We identified that lack of access performed by Muslims society is caused by lack of Islamic sciences in encouraging them to conduct inclusively. This article seeks to offer a socio-religious model in alleviating disability discrimination with two methodological levels. The first level is crticizing epistemology of Islamic law to break down the bias of normality which results in the lack of appointment of disability problems as themes in Islamic law. At the second level is continued by internalizing social-disability model philosophy in ahliyyah and maqa>s}id, so that the epistemology of Islamic law has the idea of inclusion. The results of this study are that the right of access is guaranted by ahliyah al-wuju>b, and strategy of fulfilling access right is regulated in light of maqa>s}id theory. This method fruits the concept of practical Islamic law which can be used as a basis for forming an inclusive Islamic society.]

scholarly journals PARADIGM OF DEATH PENALTY (COMPARATIVE STUDY IN INDONESIA, SAUDI ARABIA AND CHINA)

2020 ◽  
Vol 2 (1) ◽  
Author(s):  
Tedy Nopriandi ◽  
Risky Fany Ardhiansyah
Keyword(s):  
Saudi Arabia ◽  
Death Penalty ◽  
Criminal Law ◽  
Capital Punishment ◽  
Islamic Law ◽  
Human Life ◽  
Criminal Code ◽  
Comparative Approach ◽  
Law System ◽  
The Right

The death penalty is one of old criminal type as the age of human life, and the most controversial crime in of all criminal systems, both in countries that adhere to the Common Law System and in countries that embrace Civil Law, Islamic Law and Socialist Law. There are two main thoughts about the death penalty, namely: first, those who want to keep it based on the force provisions, and second are those who wish to the abolition as a whole. Indonesia includes a country that still maintains capital punishment in a positive legal system. This paper aims to resolve problems of the death penalty concept concerning the controversy purpose of the death penalty and to analyze the regulations, procedures and philosophies regarding the death penalty in Indonesia, Saudi Arabia and China. This paper uses normative juridical research and the methods based on the doctrine and developed by the author. The approach used the legal approach, historical approach and comparative approach, then analyzed by the customary method.The result of the study shows that the death penalty can be seen from the philosophical aspects of Indonesian criminal law, as well as the philosophical aspects of Islamic and Chinese criminal law. So that everything can not be separated from the essential legal objectives, namely for the creation of justice. Death penalty in Islamic law turns out the concept of restorative justice specifically for the crime of deliberate killing (al-qatl al-'amd), which the execution highly depends on the victim’s family. The victim’s family, in this case, has the right to choose whether qisas (death penalty) or their apologize for the murder suspect, and diyat payment. While China in the implementation of death penalty applies the concept of rehabilitation, which in the execution of the death penalty is called a death penalty delay for two years and in its implementation, the defendant is given a job and control them. Whereas in Indonesia, capital punishment is a specific criminal offence and threatened with alternatives and is still a draft Criminal Code.

scholarly journals Comparison of Maqasid al-Shari�ah asy-Syathibi and ibn �Ashur perspective of Usul al-Fiqh four mazhab

2020 ◽  
Vol 3 (2) ◽  
pp. 185
Author(s):  
Alfa Syahriar ◽  
Zahrotun Nafisah
Keyword(s):  
Human Rights ◽  
Islamic Law ◽  
Human Life ◽  
Right To Life ◽  
Basic Rights ◽  
The World ◽  
Way Of Thinking ◽  
The Right

Islamic law is established to ensure that human interests related to basic rights inherent in their lives include: the right to life, descent, wealth, thought and respect, can be realized. According to the reality, the problems that arise related to these rights are very complex and sustainable. This consideration necessitates efforts to realize Islamic humanist law in the interests of human life. In Usul Fiqh there is the concept of maslahat, as a standard of how basic human rights can be ensured of their fullness and sustainability. And the theory of Maqashid al-Sharia is seen as quite effective in realizing benefit, which means it is a necessity to study the thoughts of al-Shathibi and Ibn Ashur, because both are seen as very influential figures in the development of Maqashid al-Sharia. Therefore, this study is intended to study in a qualitative-comparative way of thinking of the two figures using the Maqashid al-Sharia framework according to the Ulama of Ushul Fiqh of the Four Mazhab. The results of this study can be stated that the orientation of the theory of Maqashid al-Sharia according to al-Shathibi to realize the benefit of the world and the hereafter, while Ibn Ashur limits only the world. Furthermore, the theory of Maqashid al-Sharia al-Shathibi and Ibn Ashur in the review of Usul Fiqh of Four Mazhab can be stated still in the context permitted by Islamic Sharia.

scholarly journals HUBUNGAN ANTARA PENERIMAAN DIRI DENGAN PENYESUAIAN DIRI PADA WANITA BERCADAR

Proyeksi ◽  
2020 ◽  
Vol 15 (1) ◽  
pp. 68
Author(s):  
Muh Mustagfirin ◽  
Ruseno Arjanggi
Keyword(s):  
Islamic Law ◽  
Sampling Technique ◽  
Discrimination Index ◽  
Snowball Sampling ◽  
Significance Level ◽  
The People ◽  
Acceptance Scale ◽  
Self Acceptance ◽  
The Veil ◽  
The Right

Every Muslim woman has the right to get the right and freedom to wear clothes that are in accordance with the guidelines of Islamic law and do not conflict with the norms and values that apply in society and culture in Indonesia. In Indonesia, the veil is still considered a taboo subject and has generated a lot of debate, the pros and cons regarding the use of veils among the people are still associated with Arabic culture, political elements, extremist groups and radical groups. This study aims to determine the correlation between self-acceptance and self-adjument in veiled women. The subject in this study were veiled muslim women in semarang, totaling 120 people. The sampling technique uses snowball sampling technique. Data collection uses a scale of adjustment with a discrimination index of 0,305-0,597 and a: 0,884. the self-acceptance scale with item discrimination index moved between 0,284-0,610 and a: 0,907. Analysis of the data in this st[udy used the Product Moment technique. Based on the result of statistical analysis� rxy: 0,776 with a significance level of p= 0,000 (p<0,01). The results of this study indicate that there is a positive relathionship between self-acceptance and self-adjusment in veiled women in semarang.

scholarly journals Żyć mocą Ducha Bożego w Kościele

2020 ◽  
Vol 6 ◽  
pp. 56-86
Author(s):  
Jacek Neumann ◽  
Keyword(s):  
Human Life ◽  
The Other ◽  
Theological Interpretation ◽  
The People ◽  
The World ◽  
The Gift ◽  
Human World ◽  
Christian Thought ◽  
The Right ◽  
The Church

Our life as the Christen in the community ecclesial is the announcement about God, which gives the people the gifts of love, freedom, friendship and truth. Through the forgiveness and the activity of the salvation of God, love and friendship in man’s life makes the human world more divine. This Jesus accents in His proclamation about the kingdom divine, specially in the parables, where He presents the model of the world based on love, hope, faith and freedom as the world of deeds based on God. Therefore, with the power of God’s Spirit, man has to make his life based on the norm of divine, because only in God, with God and through God exists for man the possibility to life now on earth, and afterwards in the future in heaven. In this situation, the answer of the man of faith has to be the motivation to take up the “deed” of the renovation of self-life and the imitation of God. This constitutes as the Christian thought that the central point of the theological interpretation of the value of salvation is realized – hic et nun – as the historical and existential value of the human life in the right of the kingdom divine. The proclamation of Jesus about the “new life”, presents to man the values of the divine existence in the spiritual of the Church. On one hand, it is the gift of freedom and the liberation from sin, where the love of God is absolutely necessary. On the other hand, the “new life” opens for man the space of liberty of life, where God forgives the human offences and the sins, both past and present. Well now the resume of the call to imitate God is the acceptance of the divine gift, which changes the man himself, and all the people, who seek the help and good councils to live the norm divine. These witnesses in the human mentality the consciousness of the existence based on the divine laws, which have in themselves the dimension eschatological.

scholarly journals Patterns and Interpretation of Tafsir Science

2019 ◽  
Vol 2 (2) ◽  
pp. 13-24
Author(s):  
Mochamad Imamudin
Keyword(s):  
Human Life ◽  
Historical Documents ◽  
Large Role ◽  
Absolute Truth ◽  
Cultural Conditions ◽  
The People ◽  
The One ◽  
The Right ◽  
Interpretation Method ◽  
Holy Book

The Qur'an is the revelation of God with the absolute truth that is the source of Islamic teachings. The Qur'an is a holy book for Muslims who give clues to the right path. It serves to provide welfare and happiness for people, both personally and in groups. He was also a place of grievances and outpouring of hearts for those who read it. The Qur'an is like an ocean that never dries its water, its waves never subsides, the riches and treasures that it contains never run out, can be crossed and interrown in various ways, and provide tremendous benefits and impacts for life Human. In his position as Scripture and miracles for the Muslims, the Qur'an is a source of security, motivation, and inspiration, the source of all legal resources that are never dry for the one who imfew it. It contains historical documents that record socio-economic, religious, ideological, political, and cultural conditions of human civilization until the VII-century AD. If that is the case, then the understanding of the verses of the Qur'an through interpretation, having a very large role for the development of the people, guarantees the key term to open the warehouse of the Simsimpani that is buried in the Qur'an. As a living guideline for all ages, and in many aspects of human life, the Qur'an is an open ended scripture to understand, interpret and be offered in the perspective of the interpretation method and the perspective of the dimensions Human life. From here there came the sciences to study the Qur'an from various aspects, including the science of interpretation. This paper will discuss about the science of Tafsir covering its history and development, as well as patterns and methods in interpretation.

scholarly journals URGENSI PENGETAHUAN PARENTING SKILL ISLAMI BAGI ORANG TUA UNTUK PEMBINAAN AKHLAK ANAK

2021 ◽  
Vol 2 (02) ◽  
Author(s):  
Fadhlika Cahya Ningrum
Keyword(s):  
Teaching And Learning ◽  
Role Model ◽  
Human Life ◽  
Self Esteem ◽  
Learning Activities ◽  
Early Age ◽  
Good Teaching ◽  
Parenting Skills ◽  
Unconditional Love ◽  
Parenting Skill

Morals are one of the important things in everyday human life. Having good morals will be accompanied by good teaching and learning activities as well. Parents have a big enough share and are very important for the formation of children's character/personality, especially when they are still at an early age. The knowledge of parenting skills is not only obtained or learned from one party, but from both parties (Father and Mother) must agree on values that can help or hone these parenting skills for parents. The things or values that can be passed down to children are: (1) be a good role model for children, (2) always be calm, (3) always explain the consequences of good and bad behavior in children, (4) encourage children to build self-esteem, (5) Say and show the unconditional love of parents to children.

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