JUSTICE AND ISLAMIC WORK ETHICS A FRAMEWORK FOR LEADERS OF PUBLIC AND PRIVATE ORGANIZATIONS

Immorality in the public/private service has been a great concern to various governments and researchers throughout the world because of its complexity. Despite all the existing laws, rules and regulations pertaining to the public service, the policy makers have failed to arrest the situation that is multiplying day by day. This may not be unconnected with the neglect of religious ethics that control the heart of an individual as it affects the public service. Islam provides comprehensive ethical guidelines for the running of public service which can be achieved through Islamic justice and fairness. To have faithful leaders, it is of great importance for the policy makers to ensure the manifestation of religious ethics and justice in the public service through the public awareness. Using proposed methodology this paper presents a conceptual review of the leader’s work ethics based on Islamic perspectives as well as its application in modern business toward sustaining the performance of the public and private organizations. This research is significant as there is a lack of Islamic code of ethics that guides the public and private organizations effectively. There is need for empirical test in the future as this research is conceptual in nature.

Konsep Kurikulum Pendidikan dalam Perspektif Az-Zarnûjî

This paper discusses the existence of the educational curriculum as a thought of al-Imam Buhan al-Islam az-Zarnûjî in the book Ta'lîm al-Muta'allim Tharîq at-Ta'allum. The focus of this paper examines the description of the concept and the steps that should be taken by educators and students in learning. This writing method is the historical method. While the approach used is a descriptive qualitative approach with the type of research Library Research (library research) which seeks to describe a variable in the form of symptoms or conditions according to what is in primary and secondary data sources. The results of research on the book Ta'lîm al-Muta'allim Tharîq at-Ta'allum by az-Zarnûjî which outlines 13 chapters, essentially discusses knowledge and acquires it based on strict religious ethics with the involvement of teachers, fellow students and their environment. The thought of az-Zarnûjî will bring up the characteristics of an educational curriculum that prioritizes religious ethics (allogical) with learning techniques that are socio-cultural and psychological-educational.

The attitude of students of European universities to euthanasia from the point of view of religious ethics

Если человечество вступит на путь легализации медицинских убийств и оправдания из чувства милосердия, велика вероятность перехода к чувству целесообразности, и масштабы такой деятельности тяжело предсказать. В этой связи необходимо вспомнить принцип «наклонной плоскости» который, описал Архиепископ Сан-Францисский Иоанн. Если наложить суть данного принципа «наклонной плоскости» на проблему эвтаназии то мы получим следующее: если сегодня узаконить искусственное лишение жизни безнадежных больных, за час до их предполагаемой смерти, то завтра такое человеколюбие пришло бы к выводу о необходимости искусственно прерывать жизнь больных за 3 дня до их возможной смерти, далее — за один месяц, за полгода, год. Идея классовой политики, расовой чистоты, экономической целесообразности, и подобные идеи, будут требовать себе новые человеческие жертвы. Основные религии мира имеют не однозначные взгляды на эвтаназию, сравнительный анализ начнем с позиции православной церкви. Биологическую смерть Православная церковь рассматривает не как отмирание жизненно важных органов, а как таинство, великое благословение, которое наполнено скрытым духовным смыслом. Эвтаназия в Европе больше не является запретной темой, и доказательством этого является тот факт, что она была легализована в Нидерландах, Бельгии, Люксембурге, Албании. Некоторые формы эвтаназии также используются в Швейцарии, где можно приписать гипнотический препарат, но пациент должен принимать это близко к сердцу. If humanity takes the path of legalizing medical murders and justifying them out of a sense of mercy, there is a high probability of a transition to a sense of expediency, and the scale of such activities is difficult to predict. In this regard, it is necessary to recall the principle of the "inclined plane", which was described by Archbishop John of San Francisco. If we impose the essence of this principle of the "inclined plane" on the problem of euthanasia, we will get the following: if today we legalize the artificial deprivation of life of hopeless patients, an hour before their expected death, then tomorrow such philanthropy would come to the conclusion that it is necessary to artificially interrupt the life of patients 3 days before their possible death, then one month, six months, a year. The idea of class politics, racial purity, economic expediency, and similar ideas will demand new human sacrifices. The main religions of the world have ambiguous views on euthanasia, a comparative analysis will begin with the position of the Orthodox Church. The Orthodox Church considers biological death not as the death of vital organs, but as a sacrament, a great blessing that is filled with hidden spiritual meaning. Euthanasia in Europe is no longer a taboo topic, and the proof of this is the fact that it has been legalized in the Netherlands, Belgium, Luxembourg, Albania. Some forms of euthanasia are also used in Switzerland, where a hypnotic drug can be attributed, but the patient must take it to heart.

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.

Observing Islam With Ethics: From Hatred Theology to Religious Ethics

<p>The emergence of religious phenomena that lead certain Muslim groups in Indonesia to spread hatred (religious hate speech) became the primary rationale of this article. This phenomenon occurred because some Muslim groups consider their religious understanding to be the only actual theological truth while ignoring religious ethics in a religiously plural society. Therefore, some questions were raised: Firstly, what is the conceptual structure of Islam? Secondly, what does Islam teach its believers in regards to living together within the Islamic community and living among believers of other different religions? The method of ethics was employed to analyze the two research questions by describing, analyzing, and criticizing the attitude of the Islamic movement, which spreads hatred. From this article, it is expected that Muslims should emphasize not only religious theological but also ethical truth. The findings are as follows: firstly, the conceptual structure of Islam comprises of threefold: Islam, Iman, and Ihsan, which culminate in Ihsan, Sufism, and ethics. Secondly, in regards to becoming a Muslim and embracing it among believers of other religions, Islam essentially relates its religious and theological truth to the religious ethic (the ethic of al-Qur’an), which combines three elements of ethics: God’s, religious, and social ethics. The two latter ethics should always refer to God’s affirmative ethics, for instance, with His Divine attributes of The Most Merciful and Just. God has mercy on human beings and treats all of them justly. Likewise, human beings essentially should do the same in relation to God and fellow human beings.</p>

Bearing Witness as Social Action: Religious Ethics and Trauma-Informed Response

Written from a standpoint of religious ethics, this article interprets the work of trauma response and recovery in transcendent and moral terms not always apparent to the practitioner or institution. This article provides a broad understanding of spirituality, transcendence, and faith as these concepts relate to Judith Herman’s stages of trauma healing and the characteristics of trauma-informed response articulated by the Substance Abuse and Mental Health Services Administration. These features are then mapped onto specific modes of transcendence and moral themes identifiable in a wide range of religious traditions. The connective framework for this mapping is provided by utilizing the concept “bearing witness,” as synthesized from a wide range of disciplinary perspectives, to describe the work of trauma-informed response. This article concludes by recognizing bearing witness as a form of social action, a moral response with implied if not explicit religious dimensions and spiritual implications, for which an understanding of religious ethics is a helpful ally. Thus, this article concludes that religious ethics can be a valuable resource and partner in addressing the personal, systemic, and political aspects of trauma response and recovery, enabling attention to spiritual well-being of both the trauma survivor and the one responding to the survivor.

James Baldwin and the “Lie of Whiteness”: Toward an Ethic of Culpability, Complicity, and Confession

This article is an attempt to draw on James Baldwin’s depiction of white identity as the “the lie of whiteness” to tease out a nascent ethics that centers the role of genuine, honest confrontation with this so-called “lie.” In order to connect the dots between excavation of Baldwin’s lie of whiteness and the provinces of religious ethics, we will explore the role that truth-telling plays in the form of something like a religious notion of confession, limiting our engagement with confession to an honest and genuine encounter with culpability and responsibility through truth-telling. The analysis will be guided by several questions: how might a genuine reckoning with the reality and prevalence of what Baldwin intimately describes about whiteness and its connection to anti-black racism be understood morally? How might this confrontation with the truth be understood in relation to a religious concept like confession, as defined above? Finally, how might this process of confrontation further expose the machinations of Baldwin’s “lie of whiteness” and, in so doing, offer an ethical response that includes culpability and complicity? In so doing, this article seeks to begin sketching out an ethics of the role of confession in the struggle against the evils of anti-black racism, through direct engagement with Baldwin’s description of the “lie of whiteness.”

The Function Of Ngenteg Linggih Ceremony In Pejaten Tabanan

The Dewa Yajña Ceremony is a ceremony addressed to Ida Sang Hyang Widhi with all of His manifestations as a form of devotion because He has created the universe and everything in it. This gratitude was manifested by the people of Pejaten Village by holding a ceremony to instill the Creator to rest in the sacred temple building. The Ngenteg Linggih ceremony has functions such as religious, ethics, aesthetics, and social. Each of these functions is related to one another which of course will play a role in the ceremony. Such as a religious function in which the ceremony provides a basis for belief in the community through the rites and ritual equipment to convince the public that through the ceremony carried out, religious emotions will grow. The function of ethics is to provide guidance in living through the Ngenteg Linggih ceremony to always live life by thinking, saying, and doing good according to what you are doing in your ceremony. The aesthetic function provides beauty as well as truth and sanctity so that people feel the beauty in regulating life practices as outlined in the means and implementation of the ceremony. The social function is shown by the community who work together hand in hand to load the ceremony and carry it out with the concept of ngayah.