Interplay of Religion and Philosophy in al-Tawḥīdī’s Political Thought and Practical Ethics

Although modern scholars tend to be sceptical of the role of religion in the formation of ethical and political thought in the Būyid period (334/945–440/1048), this article argues that both philosophy and religion, as envisioned by al-Tawḥīdī and his contemporaries, played an integral role in its creation. The analysis shows that modern concepts such as ‘humanism’ and ‘political philosophy,’ as applied to these authors and their texts, are not felicitous to the social and intellectual contexts in which they were produced. Through analysing al-Tawḥīdī’s ethical and political thought, certain modern assumed dichotomies, including scientific enquiry versus religious teaching, theoretical ethics versus practical ethics, and the social versus the personal, are reconsidered. The article argues that a contextual approach to al-Tawḥīdī and his peers should consider the encyclopaedic system of knowledge that shaped their thought and the interdisciplinary nature of their work where religious, philosophical, and literary elements are intertwined. The article highlights al-Tawḥīdī’s political thought, his active role as an intellectual and his attempt to disseminate knowledge based on two main beliefs: the role of knowledge linked to action in social life and reform, and a solid sense of the religious and moral responsibility of the scholar to offer advice to the leaders of the community. The concepts that he uses, such as maḥabba (love) and ṣadāqa (friendship) with its four foundational components, namely the soul (nafs), intellect (ʿaql), nature (ṭabīʿa), and morals (khulq), addressed social and political challenges in Būyid society and produced alternative moral and intellectual responses to sectarianism, social disintegration and the decline in morality, which were characteristic of the Būyid era. Keywords: Ethical political thought, Būyid, Humanism, Political philosophy, ʿIlm (Knowledge), ʿAmal (action), Ṣadāqa (friendship), al-Tawḥīdī, Ikhwān al-Ṣafāʾ

HOAX MENJADI GANGGUAN KESEJAHTERAAN MASYARAKAT: PENTINGNYA IMPLEMENTASI TABAYYUN PADA MASA SEKARANG

This paper aims to discuss rights of non-Muslim citizens in Indonesia at government refers to the conception of the state of Dien wa Ni'mah. The main argument in this paper that the concept of Dien wa Ni'mah prioritize law as an important pillar can accommodate pluralism and contextual with the system of the Unitary State of the Republic Indonesia based on Pancasila. The research method used was a historical study, based on a comprehensive literature review from various sources in books and journals about the concept of Dien wa Ni'mah. The results of this study explain that Dien wa Ni'mah is a concept of the manifestation of Islam as a religious teaching that is Rahmatan Li al-Alamin and build human life through law as the main universal pillar, not only as the theological framework and spiritual principles of mankind, also in the life of society, nation and religion. So this concept accommodates the rights of non-Muslims in government by considering pluralism and democracy. Thus making the concept of Dien wa Ni'mah as the nation's perspective to the Civil Society will have an impact on the participation of all parties.

Who should care? Exploring the views and experiences of individuals in negotiating solutions for health security

PurposeThe Indonesian healthcare system has been reformed in tune with economic and political changes. The reform was pursued by encouraging growing reliance on individual contributions. Consolidating citizens' support has become increasingly important for the long-term sustainability of the programme. This study explores individual views and experiences in negotiating solutions for health security under the situation where pre-industrial modes of informal network remain intact, while private healthcare continues to be in demand by population segments targeted by the system.Design/methodology/approachIndividual attitudes toward the current healthcare system were explored using online interviews (N = 75) in the cities of Jakarta and Yogyakarta, Indonesia. The qualitative exploratory approach resorted to personal views on the importance of the state, family and market in health risk management. Perceptions on who should be responsible for healthcare, and the political legitimacy of the welfare-state approach to healthcare were also observed. A thematic coding strategy was used for the data analysis.FindingsThose interviewed value and support the formal system (either state and market), yet place reliance on informal support (family and relatives). Intertwining views of religious teaching, filial piety, moral obligation were the most common reasons for individuals to support such dual welfare systems. The findings reflect the common attitudes toward welfare in the context of changing realities of individualised society at the early stage.Originality/valueThis article represents a valuable contribution at the empirical level because it provides an assessment of individuals' attitudes toward Indonesia's recent health arrangements. Such individuals are those belonging to the targeted population of the contributory system. This study also offers an alternative framework for understanding the nature of the healthcare regime generated from the perspectives of individuals.

Changing Times

Returning to England, Herbert found James I’s court and government in disarray but was forced to witness events from the side-lines due to illness. Chapter 6 explores his re-engagement with his family, estates, and court politics and his interest in the religious conflict of the period. It looks at his response to the trial of the earl and countess of Somerset for Sir Thomas Overbury’s murder, the removal of the Howard family from royal office, and the rising influence of the earl of Pembroke and his protégé, Sir George Villiers. It examines Herbert’s intellectual engagement with the soteriological conflict between Gomarists and Arminians in the United Provinces over the doctrine of predestination and his growing interest in Arminian and Socinian religious teaching. The development of his religious thinking is captured in letters written to Sir Robert Harley during 1617 to 1619, critiquing hard-line Calvinist teaching on salvation, and clearly influenced the writing of De Veritate which he drafted during the same period. The chapter ends with his return to court circles and successful application (with the support of Villiers, created earl and later duke of Buckingham by the besotted king) to advance his career as ambassador to the court of Louis XIII following the outbreak of rebellion in Bohemia.

Introduction

This chapter provides an overview on the central argument of the book, namely, that the Catholic Church in Ireland, and especially from the time of national independence in 1922 until 1967, resisted questioning by non-clerics of its overall approach to education. As a result, it opposed involving lay people, including parents, in the exercise of what it claimed was its right and responsibility to provide secondary schooling. The State acquiesced willingly, thus allowing priests who were teachers, religious teaching brothers, and female teaching religious to promote unhindered sets of pedagogical, administrative and leadership practices aimed at the salvation of souls and the reproduction of fellow clerics and a loyal middle class. That situation, in turn, led to the promotion of piety and the upholding of class privilege as core characteristics of secondary schooling. Successive governments were pleased with the circumstances, partly because the great majority of the nation’s politicians and public servants were themselves loyal middle-class Catholics. Equally pleasing to them was the fact that the Church, for a fraction of the cost that would need to be paid by the State, was willing to fund secondary school education, and in so doing was prepared to meet the needs of the mercantile class, the public service, and the professions, for educated individuals in their late teenage years.

Legal Counseling On Civil Rights Due To Marriage Different Religions In Ogan Ilir Regency – South Sumatra Province

Interfaith marriage is a marriage bond between a man and a woman who have different beliefs and religions. In principle, interfaith marriages are prohibited by every religious teaching. Every religious instruction requires a marriage bond to be carried out in a bond of the same faith (one religion). Based on Article 2 paragraph (1) of Law Number 1 of 1974 concerning Marriage, it is explained that a marriage is considered valid if it is carried out according to their respective religions and beliefs. Legal problems arise due to interfaith marriages, including the validity of marriages that give rise to rights and obligations between husband and wife and children's status due to interfaith marriages on their inheritance rights. Interfaith marriages occur in society but are usually covered up. In the case of interfaith marriages in Ogan Ilir Regency, our Community Service Team, Faculty of Law, Sjakhyakirti University conducted legal counseling to understand the legal consequences of interfaith marriages, especially regarding the validity of marriages, child status, and inheritance.

Conceptualization of cultural sustainability for elderly Pondok Village (EPV)

Elderly Pondok Village (EPV) is viewed as a feasible accommodation that provides religious teaching and learning with residential facilities for ageing communities. Currently, Muslim retirees seem to prefer pondok system as one of the choices to spend their time after retirement. With the growing interest in this system, a comprehensive EPV model is crucial to meet the needs and such model will provide a dynamic environment for aging population. Many debates and issues of EPV have taken place in which issues such as lack of energy efficiency, safety, comfort, design for flexibility and social sustainability requirements were highlighted. To provide adequate, good quality accommodation, there is an urgent need for EPV to provide a living environment that fully addresses the sustainable requirements including social needs. Therefore, the aim of this review is to identify the important facilities to be included in the EPV and to check the conformity of the facilities to cultural sustainability and Islamic guidelines. This paper presents the review of findings on sustainable requirements based on synthesising sustainable pondok/retirement village model across the globe. The discussions highlighted some important considerations to include in the facilities provided for Muslim retirees. The results of the study indicated a few significant factors to consider which will foster cultural sustainability. Implementation of the suggested facilities will support the cultural sustainability according to the stipulated Islamic perspectives.

Implementation of Qur'anic Verses and Hadiths About Work Behavior, Responsibility and Motivation

Islam as a religious teaching that has a vision of rahmatan lil'alamin contains teachings that are able to shape a person's personality who implements divine messages (Alquran) and prophetic messages (hadith) in daily behavior -day. The obligation to study, work, hold fast and convey the mandate, and accountability for deeds before Allah SWT is a small part of Islamic teachings that allow a Muslim to have good work behavior. Commitment, motivation and job satisfaction (either together or separately) will be higher when HR policies create workforce capabilities, reward motivation and provide opportunities for participation. Fourth, HR policies to develop capabilities, motivation and opportunities must exist and reinforce each other. HR policies and reward practices that are implemented and enforced by the leadership can trigger discretionary behavior which is characterized by a change in attitude. It can increase or weaken if the policy is not in accordance with the organizational culture and values adopted. The success of the work done will provide experience that can help in acting in the future.