Sustainable development and ethics question vision finality

The problem of sustainable development emerged in today’s environmental crisis is mainly caused by the Western modernist model of consumption. The later fails to preserve the environment and keeps its promises for sustaining it.Their failure questions, in myriad of ways, the ethical dimensions of human attachment to their environment. The present paper aims at investigating the contribution of people’s ethical commitment in protecting the environment in creating the fair balance between the demands of present generations and the future generations. It attempts also to approach the question of sustainable development from applied philosophy and Islamic ethics perspectives. The study uses the analytical and descriptive method to deal with the problematic relationship between ethics and sustainable development. It concludes that the lack of the environmental ethics hinders establishing a sustainable development for our environment.

Consult Your Heart

In this article, I explore the authority of the heart (qalb) as a potential locus for the individual moral knowledge and normativity in Islamic ethics. To do so, I discuss the two ḥadīths that ostensibly suggest one’s “self” as a source of moral judgment. These ḥadīths raise renewed questions about the sources of moral judgment, the nature of moral judgment and the ethical capacity of the “self” (conscience)—“consult your heart and consult your self …”; “righteousness is good conduct, and sin is that which rankles in your chest and which you would hate for other people to look upon.” There are rich debates in the Islamic tradition on the place and authority of the bāṭin (inward) in generating moral knowledge, which correspond to contemporary discourses in Western ethics on the place of conscience in the moral formation of the individual. In this article, I argue that although Islamic legal tradition as a discipline has focused on qualified external actions of individuals and the ijtihād (independent legal reasoning) of mujtahids (jurists), it did not ignore the authority of the bāṭin for moral assessment and the ijtihād of common individuals. I propose that the inward dimension has always occupied an important space within the interdisciplinary field of Islamic ethics but has been overshadowed by the overarching theological disputes between the Muʿtazilīs and Ashʿarīs over the sources of knowledge. The article starts by exploring the relevant aḥādīth (reports) and their interpretation in ḥadīth commentaries, followed by an analysis of discussions in the fields of Islamic jurisprudence and Sufism.

A CONCEPTUAL STUDY ON ADAB OF THE LEARNED AND THE LEARNER IN ISLAM

Distinguished Muslim scholars in the past and at present time have given a great emphasis on the importance of adab (Islamic ethics) in a believers life. Due to global ever-changing progress and development in terms of advanced technologies, almost all aspects of human beings life are considerably affected. In education, the teaching and learning process has evolved accordingly where users have, eagerly or unwillingly, accepted online learning as part of teaching and learning strategies. This situation has created worries among those who uphold the conventional Islamic corpus approach and those who support todays need in education. Therefore, the objective of this study is to examine the concept of adab of the learned and the learner from the viewpoint of Imam al-Nawawi to provide a fundamental guideline for the online learning educators and novices. A deductive textual approach is used to achieve the purpose. It can be concluded that the narrative of adab for the learned and the learner is undeniably apparent which may benefit users of online learning. It is suggested that a further study may analyze this subject matter in-depth to provide clear adab-based teaching and learning strategies for Muslim users in particular.

The Role of History and Akhlāq in Reconciliation Between Jurisprudence And Modernity

After the advent of modernity and its spread in Islamic societies, challenges arose for Muslims. At first glance, these challenges indicated the conflict between modernity and religion in general and jurisprudence in particular. For this reason, some Muslims have strongly rejected modernity, calling it the destruction of religion. Some also have abandoned religion and solely followed modernity. The purpose of this article is to provide a way to resolve differences and reconciliation between jurisprudence and modernity so that Muslims can benefit from the achievements of modernity while maintaining the basic principles of religion. To achieve this goal, jurisprudential sources were examined and jurisprudential fatwas that conflicted with modern laws were extracted. The research method in this article is based on library resources and has been criticized descriptively and analytically. To clarify the issue, examples of jurisprudential fatwas have been proposed. It should be noted that these are not all fatwas and are just examples because the purpose of this article is to provide a solution to resolve the conflict or reduce the difference between jurisprudence and modernity. In some cases, the communities that have implemented the fatwa have also been mentioned. After examining the origin of these fatwas, it became clear that some of them were related to specific circumstances and specific times, and others conflicted with the basic principles of ethics. Therefore, the finding of this article is that there are two basic strategies to resolve or reduce this conflict; firstly, the jurisprudential fatwa should be adapted to the principles of Islamic ethics; and secondly, the historical context of the issuance of the fatwa should be considered. This leads us to the conclusion that some fatwas can only be implemented in certain circumstances and can be revised today due to the change in those circumstances. By applying these two strategies, it is possible to reconcile to a large extent between jurisprudence and that part of the achievements of modernity that are compatible with human rights and dignity.

Etika Islam dalam Naskah Petikan Qur'an Katut Adab Padikana Karya H. Hasan Mustapa

This research is entitled Islamic Ethics in the Petikan Qur'an Katut Adab Padikana by H. Hasan Mustapa, a Sundanese manuscript made in 1920 AD. Good relationship between being and God as well as among fellow beings themselves. The purpose of this research is to reveal the verses that show a good relationship between a being and God as well as between the creatures themselves, and to reveal the metaphoric verses in the manuscript. This research method uses the qualitative methods, which seeks to collect data, process and analyze it qualitatively. While the approach used is the Maudu'i interpretation and semiotic theory. Petikan Qur’an Katut Adab Padikana were printed by the Mendakna Committee in 1937 AD after Hasan Mustapa asked for three years before he died to be copied. There are 115 articles consisting of 57 Surah of 356 paragraphs. Starting from the Surah al-Baqarah, to Al-Nass, the explanation uses the van Ophuysena spelling (1907-1947) and the writing process starts from the left corner, namely the verses of the Qur'an then the right corner of the writing of the verses of the al-Qur'an is in the language Latin, and after that the content of the meaning of the verse is explained by using the Sundanese language so that it is easily understood by the people of the Sundanese area.

Rescuing the Muslim collective self: the Nur case in light of the Modern Muslim Subjectivities Project

There is a tendency in the literature to emphasise how contemporary Islamic movements promote ways of living a pious Muslim life alternative to those proposed by secular liberal modernity. For this reason, the domains of religious and civic engagement have often been thought of as opposed to each other. In counterpoint to this tendency, the paper explores the intertwining of national views about mass education and modern citizenship with a renewed Islamic emphasis on the need for moral and ethical reform of society within the Nur movement in modern Turkey. Methodologically, the paper draws upon ethnographic material from research conducted in 2010 on the Suffa community in Istanbul, as well as on an account of the life and projects of the leader of the movement, Said Nursi, mainly drawn from secondary sources. This case is explored in light of the theories of successive modernities that inspired the analytical framework for the Modern Muslim Subjectivities Project applied in this special issue. In so doing, it illustrates the complex nexus that Nursi established between long-standing views of Islamic ethics and modern perspectives on education and civic engagement in response to the emergence of the modern nation-state in the first half of the 20th century.

INCOMPATIBLE BUSINESS BEHAVIOR TOWARD ISLAMIC ETHICS: A STUDY ON THE PRACTICES OF RIBA AND BANK INTEREST

Various kinds of interpretations of usury and interest in modern financial institutions (banks), both from jurists and Muslim economists, seem to occur because the 'illat usury put forward by the jurists is seen as inaccurate in the development of Islamic legal thought. Gharar which is translated as speculation is equated with gambling because of the uncertainty for the parties (seller and buyer). This research uses a literature study, which is carried out by collecting, studying and reviewing books, scientific magazines and related documents such as theses and scientific journals. Many modern societies carry out such practices, such as buying and selling agricultural products that are still on the land with a wholesale system. When viewed from the ethical side of Islamic transactions, both usury, interest and gharar violate the ethics of transactions. Ethical considerations prohibiting usury, interest and gharar, due to unfairness, exploitation and unproductiveness. While the system of economic ethics emphasizes products, fairness and honesty in trade, and fair competition. In this case, good ethics will give good business, good ethics: good business. Ethics that is in the spotlight in this study, especially ethics in the operations and transactions of Islamic financial institutions. Then the sharia financial institutions in question include sharia banking, sharia pawnshops, sharia insurance, and sharia capital markets, all of which are some forms of representation of sharia macro financial institutions that are certain. have a significant impact on the nation's economic development. So that behavior that is not in accordance with Islamic ethics, such as related to usury and bank interest, must be avoided for Muslims.

Segmentasi Pasar dalam Komunikasi Pemasaran Islam

Segmenting or often known as market segmentation is the act of classifying the market into groups with various categories. Sixty per cents (60%) of business failures are caused by failing to define the target market, their market potential, and failing to decide the right marketing concepts. Entrepreneurs tend to do more expansion in areas that they don't understand just because they are opportunists, making the most of people's fears and hesitancies. Marketing communication can be so powerful if it is combined with effective and efficient communication. For example, a communication on how to attract consumers or audiences to become aware, familiarized and interested in buying a product or service through communication channels. The current study is literatures study which analyses and thoroughly studies literatures to find data. In Islamic ethics, segmentation techniques in marketing communications are not justified using sexual appeal, emotional appeal, fear appeal, false testimony or pseudo-marketing research, or contribute to stupidity of mind and encourage overbuy. In the Islamic framework, these methods are unethical because they are used purely to exploit the basic instincts of consumers around the world with the aim of gaining profit and bigger market preys. In addition, Islamic ethics strictly prohibits stereotypes of women in advertising, and excessive use of "fantasy" either in product forms, services or other added value. Apart from innovation, Islamic marketing communication is also obliged to pay attention to efficiency. In order for marketing communications to be effective, we don't act on a whim. We can carry out marketing efficiency with high foresight to target markets that match the products and services we have.

Islamic Ethics as The Foundation of Religious Brotherhood (Study of Isma’il Raji Al-Faruqi)

This paper is part of the results of research on the thoughts of Isma'il Raji al Faruqi. The problem discussed is related to al Faruqi's concept of Islamic religious ethics, especially regarding the relationship between religious people. The purpose of this research is to find out the concept and its relation to conflict and how to rebuild religious fraternity. The data in this paper are obtained from the results of the literature review, both primary and secondary. From the results of this research, an understanding can be drawn that the religious ethics built by al Faruqi is sourced from normative Islamic values, but is integrated with universal humanism regarding humans and their status. In this way, the ethical values of religion can be measured and verified, not only in the realm of norms and discourses. Humans are really a measure of whether an act or policy addressed to him is called good or bad.

Understanding Sharia Values on Islamic Bank Community in Makassar

This research aims to how the reality of the existence of Islamic banks in transforming spiritual values ​​(Islamic ethics) both micro (organizational) and macro (wider society) so that there is an internalization of value in the economic activities of the community. From this understanding can be spelled out through the formulation of the problem. This study uses an interview technique of 100 samples where we ask managers and staff who work in Islamic banks to answer several questions and questionnaires that we have created. This study also uses a qualitative approach so that the researcher concludes the results of the interviews that have been conducted in compiling research findings. The results of the study indicate that the Islamic values ​​applied to Islamic banks have not been implemented properly. There are still some conventional values ​​applied to the Bank.