Manajemen Pendidikan Karakter Berbasis Al-Qur’an, Al-Hadits dan Ijtihad

Manajemen adalah suatu upaya atau usaha dalam mengelola sebuah organisasi atau lembaga secara efektif, efisien, dan profesional. Sedangkan manajemen pendidikan karakter adalah sebuah proses yang dilakukan secara bersama, melibatkan banyak orang , dan lembaga dalam rangka mewujudkan cita-cita tujuan pendidikan nasional, agar peserta didik menjadi manusia yang beriman, bertakwa kepada Tuhan Yang Maha Esa, dan berakhlak mulia. Pendidikan karakter bukan hanya mengajarkan kecerdasan intelektual semata kepada peserta didik ( murid ), akan tetapi juga pendidikan karakter menanamkan kesadaran akan pentingnya nilai-nilai moral, sopan santun, budi pekerti, toleran, moderat, rendah hati, dan berakhlak mulia. Di sisi lain, jauh sebelum manusia mengenal istilah pendidikan karakter, Al-Qur’an telah mengajarkan kepada umat manusia akan pentingnya pendidikan karakter,yaitu : agar manusia pandai bersyukur, atas segala nikmat pemberian Tuhan, berbuat baik kepada kedua ibu dan bapak, serta peduli terhadap sesama. Al-Qur’an juga membimbing manusia agar menjadi pribadi-pribadi yang unggul. Yaitu pribadi yang gemar membaca, yang mengenal jati dirinya,mengenal Tuhannya,suka menulis, dan penelitian menjadi kebutuhan hidupnya. Bahkan hadits Nabi dengan jelas dan tegas menjelaskan, bahwa manusia sejak lahir sudah membawa potensi pendidikan karakter, yakni : memiliki hati nurani yang baik dan pemikiran yang baik pula,sehingga dapat mengembangkan potensi dirinya sesuai dengan tuntutan dan perkembangan zamanKata Kunci: Manajemen, Pendidikan, Al-Qur’an, Al-Hadits, Ijtihad AbstractManagement is an effort or effort in managing an organization or institution effectively, efficiently and professionally. Meanwhile, character education management is a process that is carried out jointly, involving many people and institutions in order to realize the ideals of national education goals, so that students become human beings who believe, fear God Almighty, and have noble morals. Character education not only teaches intellectual intelligence only to students, but also character education instills awareness of the importance of moral values, courtesy, character, tolerance, moderation, humility, and noble character. On the other hand, long before humans recognized the term character education, the Al-Qur'an has taught mankind the importance of character education. Namely: so that humans can be smart to be grateful, for all the blessings given by God, to do good to both mothers and fathers, and to care for others. Al-Qur'an also guides people to become superior individuals. Namely, a person who likes reading, who knows his identity, knows his God, likes to write, and research is his life necessity. Even the hadith of the Prophet clearly and emphatically explains, that since birth humans have brought the potential for character education, namely: having a good conscience and good thinking, so that they can develop their potential in accordance with the demands and developments of the times

Social Ethic or Spiritual Ethos? Non-Orthodox Christian and Coptic Orthodox Perspectives

This article modestly anticipates the still-unfolding reception of the laudable document For the Life of the World: Toward a Social Ethos of the Orthodox Church by two broadly-envisioned communities—those of non-Orthodox Christians and Coptic Orthodox Christians. There is much to be commended by the former, especially regarding the document's balanced assessment amidst complicated issues uncharted in the Orthodox world. This balance is possible through the effective coalescence of a theocentric worldview, a comfort with mystery, and a loosely-defined Orthodox anthropology. Regarding the latter community, the document serves as a pioneering and bold example that does not neglect social relevance at the behest of theological commitments. At the same time, Coptic Orthodox Christians, in their insistence on the centrality of desert spirituality, are likely to question the document's sometimes tepid allusions to spiritual transformation, since the principal means out of which come social change, right action and good conscience for Orthodox Christians is through a life entrenched in Godward ascetic spirituality.

A Devil under the Guise of a Good Conscience

Buried within Fyodor Dostoevsky's works are glimpses of corrupt individuals who rise to the fore every now and then. Without these occasional revelations, not many would notice how diabolical an ordinary person really is. Although Dostoevsky does generalize that human nature can be quite vile, a character like the mysterious visitor from The Brothers Karamazov displays that nature without striving to be extraordinary as Dostoevsky's other prolific characters. Something troubling still lurks within this mundane type. Relying on moral dilemmas presented by ancient thinkers will help this project expose and elaborate on the unsavouriness behind the activities and dispositions of Dostoevsky's minute character. With the mysterious visitor as the prime focus, we discover how an individual distorts one's personal development and decent relations with other humane beings.

The Concept of God in Siddha Literature

The people of this World could attain good conscience only by way of faith in God and the same was experienced and preached by the Siddhas. The Siddhas are aware of the loss of faith in God among the people due to various circumstances. So the Siddhas proclaims that the world has the power to create it, the divine attributes, the way of worship, and so on. The Kagapusunda Kaviya explains that “Shakti” appears through something called “Brahmam” and creates Siva and other deities in this World. During the period of destruction, again everything goes into “Shakthi”. All Siddhas says that the God is one and not many. That said divine one is set differently according to period, environment and place. The Siddhas explains in his poems/songs that the fake monks are deceiving the people by pretending them as God and don’t fell prey to the fakes and further the people can worship by performing the four precepts of Sariya, Kriya, Yoga and Gnanam and one can become a God by attaining Gnanan. This Article explains the above said concepts by quoting the poems of the Siddhas.

Points to Consider on the Use of COVID-19 Vaccines

The NCBC recognizes an ethical hierarchy among COVID-19 vaccines. Vaccines that do not use abortion-derived cell lines in any phase of design, manufacture, or testing are the best ethical choice if they are reasonably available, safe, and effective. Vaccines that do not use abortion-derived cell lines in the manufacturing process but did use them at one point in development, such as for confirmatory testing, are preferable to those that utilize abortion-derived cell lines in more than one phase of development and, in particular, in the manufacturing process. Nonetheless, for grave reasons, people could decide in good conscience to accept vaccines that use abortion-derived cell lines in their development and production to protect their own lives and health and that of others in the absence of any satisfactory alternative. The use of an ethically problematic vaccine, however, may be done only “under protest.”

INTERPRETATION PROBLEM CRITERION OF CONFERENCE, LIMITING THE SCOPE OF THE MECHANISM ACQUISITION

Based on the analysis of the current civil law, judicial practice and scientific literature, this article explores some of the problems of interpreting good faith as the requisite for acquiring ownership by prescription. The authors draw attention to the limited situations to which the rule on acquisitive prescription may apply, due to the existing official regulatory clarification of the good faith criterion. The work examines the latest practice of the judicial board for civil cases of the Supreme Court of the Russian Federation, which formed a position on the interpretation of good faith, which seems to contradict the legitimate understanding of this condition. In this regard, some situations of life are examined, namely, the seizure of property by moving into an empty abandoned house, as well as the situation when the cohabitant (actual spouse) becomes an independent owner of the property of the owner. Using these examples, the authors show how the problems of interpreting the criterion of “good conscience” as part of acquisitive prescription investigated in the article affect the formation of ambiguous, and in some cases, illegal judicial practice.

Contents of Contracts and Unfair Terms in the Myanmar Law of Contract

This chapter examines three closely connected issues in defining the contents of contracts in Myanmar: first, the approaches adopted in interpreting the meaning of agreed contractual terms and, second, to what extent additional terms are implied to supplement the express terms, or terms are rectified. It discusses the underlying philosophy of interpretation with regard to the dichotomy of ‘objective’ and ‘subjective’ approaches; it details the various interpretative aids, such as customs, usages, the commercial background, and the negotiations of the parties; and it shows how Myanmar law resolves the tension between literalist and contextualist approaches to interpretation. A number of hypothetical scenarios illustrate how Myanmar courts deal with issues of contractual interpretation and gap-filling in practice. Third, this chapter examines how Myanmar law deals with extremely one-sided, onerous, or otherwise unfair terms, such as exclusions or limitations of liability, penalty clauses, or restraint of trade clauses. The controls are extremely limited. It also analyses how the courts have the power to exercise a more indirect control by employing traditional general contract law doctrines, such as contract formation, interpretation, the rules on procedural fairness, or section 13(3) of the Burma Laws Act 1898, which makes specific reference to the principles of ‘justice, equity and good conscience’ in order to protect parties against unfair terms. Hypothetical cases are discussed to illustrate how unfair contract terms are regulated in practice.

“Everyone wants this market to grow”: The affective post-politics of municipal green bonds

As more cities seek to address environmental and climate change woes, the issuance of municipal green bonds to finance such initiatives is growing. But how do issuers and investors conceptualise and enact green bonds in relation to building a more sustainable society? What socionatures are produced with these bonds, and for whom? Based on fieldwork in Gothenburg, the first municipality in the world to issue green bonds, we bring together the literature on green finance, post-politics and affect through an urban political ecology lens to unpack the processes, practices and discourses underlying green bonds. We argue that green bonds ultimately serve as a new path to attract and circulate capital within the consensual, non-antagonistic sustainable order, where claims of doing good and building a good conscience are affective mechanisms that play an important, yet underexplored, role. In the conclusion, we reflect on the broader role of green finance and the possibility of harnessing affect and the political towards building more transformative and emancipatory urban socio-environments.

The Need to Re-examine the Route of Pre-emption Law in the Sudan: A Critical Analysis

This article examines the concept of pre-emption rights in the Sudan, in particular, the origin, nature and domain of the principle by making four key arguments. Firstly, it argues that, although the doctrine is maintained and applied as a part of Muslim law, it is also applied between Muslims and non-Muslims as equity and good conscience rule rather than as a part of Muslim personal law. Secondly, it presupposes that the doctrine of pre-emption has its roots in Islamic law, although it is not ‘exclusive’ to Islamic systems. Thirdly, it suggests that the tendency to adopt Islamic theory as a sole reason for implementing the doctrine, sometimes led to judicial debates; for example, the question arose to whether this right existed in favour of a lease holder. Finally, Islamic theory leaves the question open as to whether pre-emptive rights exist in the domain of movable property.

Easter through Evil: God’s pleasing purposes in the path to glory

The perennial debate regarding the problem of evil has been dominated by philosophers in contemporary theology. And in that arena of discussion, approaches to the problem of evil tend to remove it from its theological context, also overlooking how Scripture addresses the problem. To the world, it seems as if God has failed. Death and evil are still all around us. And therefore, for many, Hume’s dilemma still stands. The aim of this essay is to provide a theological road map that traces out a path to glory, showing that God works in and through evil. My hope is that it will lead the believer, in good conscience, to affirm that while evil exists in the world, when Scripture says God ‘does whatever he pleases’ (Ps. 135:6), evil is included in his pleasing purposes in a manner that does not conflict or contradict with his power, goodness, and love.