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1
Galiev, G. T., und I. Z. Gimaev. „SOCIAL-HUMANITARIAN AND MORAL ASPECTS OF CHRISTIAN SOCIAL TEACHING. SUMMARIZING“. Bulletin USPTU Science education economy Series economy 1, Nr. 43 (2023): 108–13. http://dx.doi.org/10.17122/2541-8904-2023-1-43-108-113.
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The article completes the series of publications about the nature and essence of the social Christian doctrine. The authors attempted to scientifically comprehend and generalize the features of the development of religious thought in Russia, consider issues of interfaith relations in the post-Soviet space, the ideas of Russian religious thinkers, the influence of social ideas on the spiritual, religious life and worldview in Russia. The article summarizes and answers questions about new knowledge regarding Christian social doctrine, develops the idea of insufficient study and attention on the part of scientists, representatives of the church and statesmen to Christianity as a social phenomenon. In a period of serious trials and the absence of a clear ideology, Christianity as a social institution, absorbing humanistic and moral values, is ready to take on paternalistic, regulating functions between the state and society in the social aspect, in the state aspect, the role of a conductor and mediator in the development of social justice, in the economic aspect – the development of the social aspects of the market economy, in the spiritual and moral aspect – the active dissemination and agitation of the principles of spirituality, moral values and traditions, the humanization of social relations between the individual and society, between public institutions. The article summarizes the conclusions about the similarities and differences between the Protestant, Catholic and Orthodox approaches within the framework of the Christian faith to issues of social justice, human rights, freedom of choice, including economic activity and entrepreneurship, as well as similarities, common origins and points of contact with social, liberal and socialist doctrines. Practical recommendations and guidelines are given for the popularization of Christian social teaching and the dissemination of its educational and humanitarian functions.
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Prastiwi, Merlia Indah, und Indra Jaya Kusuma Wardhana. „Development of Inclusion Through Minority-Conscious Tourism in The Madura Religious Tourism Area“. Journal of Contemporary Sociological Issues 4, Nr. 1 (28.02.2024): 64. http://dx.doi.org/10.19184/csi.v4i1.44993.
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In carrying out sustainable development, paying attention to many aspects is necessary. This article explores the aspect of justice for the entire community, which is one of the characteristics of religious tourism branding, which can provide access to the entire community to feel comfortable and safe when traveling and create significant growth in the creative economy of the surrounding community. Madura is generally known as a religious area that emphasizes religious values. In religious values, God never differentiates between his people. The research used a qualitative approach with the interpretive method where informants experienced an in-depth interview. The research finding described that in its development, Madura religious tourism should pay attention not only to economic aspects but also to the involvement of social justice in providing opportunities for people with disabilities to access the religious facilities and religious tourism they have. Together with the tourism department, researchers are trying to provide suggestions and strategies for the sustainability of religious tourism development that prioritizes aspects of religious branding and justice for every congregation. With increasing attention to the rights of people with disabilities in religious tourism, the image and branding will increase to attract the wider community to increasingly visit tourism in Madura in general and religious tourism in Sumenep in particular. Development focusing more on the tourism sector and the creative economy should not marginalize people with disabilities as part of the development object. Therefore, inclusion-friendly tourism development needs to be an input for related agencies and local governments to uphold aspects of social justice among fellow humans.
Keywords: Inclusion development, Madura, Minority-conscious tourism, Religious tourism
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Kucharczyk, Emilia, Tomasz Busłowicz, Michał Puła, Natalia Kucharczyk und Martyna Zakrocka. „Xenotransplantation - current social, ethical, religious, and legal aspects“. Journal of Education, Health and Sport 43, Nr. 1 (15.08.2023): 242–63. http://dx.doi.org/10.12775/jehs.2023.43.01.019.
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Introduction: Xenotransplantology, the field of transplantation involving organs or tissues between different species, holds great promise for addressing the global organ shortage crisis. However, the development of new technologies without proper legislative preparation raises significant moral and ethical considerations. This paper provides an overview of the current state of xenotransplantology, highlighting its revolutionary potential alongside the moral dilemmas it entails. Aim of the study: The aim of this study is to assess current social, ethical, religious, and legal trends regarding the issue of xenotransplantation. Materials and methods: To obtain up-to-date information concerning trends in xenotransplantation, a review of the PubMed and Google Scholar databases, along with the latest legislative reports in both Europe and Poland, was performed. Conclusions: Firstly, the authors briefly report on the current situation concerning transplantology and the widely spread organ donor crisis. Next, the issue of species boundaries and the moral status of non-human animals is addressed. The assessment of ethical implications of utilizing animals as organ donors is examined, along with the legal acts regulating this issue. Moreover, the authors attempt to evaluate the cultural and religious differences related to this concern. Furthermore, this study discusses the allocation and distribution of xenotransplants, considering issues of justice, fairness, and access to this innovative medical technology. Lastly, the paper delves into the risks and uncertainties associated with xenotransplantation, including the possibility of cross-species disease transmission and intensified course of organ rejection disease.
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Hasanah, Huswatun, und Taufik Hidayatulloh. „Keadilan Sosial di Indonesia Ditinjau dalam Perspektif Nurcholish Madjid“. JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora 10, Nr. 2 (21.05.2024): 76–94. http://dx.doi.org/10.37567/jif.v10i2.2819.
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Social justice is a form of aspiration within a country or religion. Achieving social justice is not an easy task and is often difficult to attain. In reality, the current state of society is perceived as not having achieved equitable justice, especially in economic, educational, employment, and other aspects. Nurcholish Madjid, as a religious and national thinker, is concerned with issues of life, including religion, nationalism, and social justice. It is therefore necessary to understand Nurcholish Madjid's thoughts on social justice in Indonesian society and what needs to be done to achieve a just life. The research method is conducted by collecting data related to the discussion taken from journals or articles related to social justice. The research found that the lives of people, especially in Indonesia, have not been evenly distributed in terms of economy, education, and employment. Therefore, there is a need for cooperation between society and the state to achieve a just life in nation-building. Fundamentally, the state plays a crucial role in ensuring social justice for its people. Social justice means the absence of differences or discrimination in living. Nurcholish Madjid also states that the role of youth is crucial in making changes in the present and future. Any form of discrimination, coercion, and others can disrupt the principles of community life. As religious communities, we should not only focus on worship but also on the social aspects of religion because every religion teaches goodness. Discrimination and other forms of differences will only divide society and make it increasingly difficult to achieve social justice.
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TRIVIÑO, ROSANA. „Religious Minorities and Justice in Healthcare“. Cambridge Quarterly of Healthcare Ethics 22, Nr. 3 (30.04.2013): 277–83. http://dx.doi.org/10.1017/s0963180113000091.
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Diouane, Hicham. „The Religious Curricula of Moroccan Fundamentalist Movements: "Justice and Spirituality" and "the Call to Quran and Sunnah"“. Multicultural Islamic Education Review 2, Nr. 1 (27.05.2024): 59–70. http://dx.doi.org/10.23917/mier.v2i1.4797.
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Moroccan fundamentalist movements employ distinct religious curricula as tools for indoctrinating their ideologies. While some subjects align with formal religious institutions, others are either adopted or omitted to adhere to the movements' beliefs and objectives. This article employs a qualitative methodology with a phenomenological and pedagogical approach to compare the religious curricula of two prominent religious agents: "Justice and Spirituality" and "The Call to Quran and Sunnah." The study seeks to unveil the main aspects of their religious Curricula and understand the internal dynamics of Moroccan fundamentalist movements. Findings reveal that "The Call to Quran and Sunnah" prioritizes Islamic creed learning, employing a teacher-centered approach, while "Justice and Spirituality" encompasses not only religious matters but also addresses social and political issues through a learner-centered approach. Moreover, as both movements rely on social media and the internet to expand their educational program, some limitations affect the achievement of an ideal Islamic learning environment.
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Nürnberger, Klaus. „Justice and peace - a survey of issues“. Religion and Theology 1, Nr. 1 (1994): 37–64. http://dx.doi.org/10.1163/157430194x00051.
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AbstractThis article offers a condensed survey of justice and peace issues in Christian ethics. It was originally written for an evangelical encyclopedia but was not accepted by the editors, possibly because of its historical critical and social critical stance. It begins with the historical origins of the concepts of law in the Old Testament, namely covenant law and cosmic order, their profound transformations in biblical history and their final form in the New Testament. Then we mention a few important developments in the history of the church from the Constantinian reversal, over the Reformation and the Enlightenment to the modern revolutionary spirit. Then we highlight a few aspects of the modern discussion, such as the accelerating development of science and technology, the emergence of a global, highly imbalanced economy, the rise and fall of Marxist socialism, a renewed upsurge of ethnic sentiments, and so on. Finally we offer a few directives for the contemporary debate, focusing on the relation between justice and peace.
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Mevlyutov, A. Sh, und A. A. Gamzatov. „The problem of social responsibility in Islam“. Minbar. Islamic Studies 16, Nr. 1 (11.04.2023): 117–25. http://dx.doi.org/10.31162/2618-9569-2023-16-1-117-125.
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The article examines social responsibility in the context of Islam, emphasizing its key aspects and specifics in the sphere of religious relations. Five postulates are identified that regulate the moral system and determine the basis of social responsibility in Islam: unity, balance, freedom of will, obligations, and virtue. The article identifies the system for achieving social and economic justice in Islam through payments from income and property of the religious tax (zakat), the creation of charitable funds (waqf), almsgiving and charity (sadaqah), interest-free loans (al-qard al-hasan) are among the others. The prohibition of interest (riba) is identified as an important basis for the system of social responsibility and sustainable development in Islam. The methodology of the article consists of the analysis of the primary sources of Islamic doctrine, as well as identifying the main aspects and specifics of social responsibility in the context of Islam. The article also uses a comparative approach, highlighting the differences and similarities between the concept of social responsibility in Islam and its analogues in other cultures and religions.
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Zorinthara, Billy J. „Forging a Third Space for Spirituality and Social Justice“. Asia Journal Theology 37, Nr. 2 (31.10.2023): 165–85. http://dx.doi.org/10.54424/ajt.v37i2.72.
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This paper explores the dynamics of Mizo Christian revival spirituality in North East India during British colonialization, examining its interactions with primal religious consciousness and its impact on social justice. It challenges the perception that Mizo revival spirituality is disembodied and otherworldly, emphasizing its deep-rooted connection to socio-cultural aspects. By considering its relationship with primal religion, the paper reveals the social implications of Mizo revival spirituality. It explores how the yearning for heaven within the revival movement relates to socio-economic liberation in present life, particularly in the context of Mizo primal eschatology. Additionally, it investigates the influence of revival spirituality on the liberation of slaves (bawi) and famine relief efforts. Furthermore, it highlights how the revival spirituality itself operated as a liberating force, freeing the Mizo community from the constraints of Western Christian cultural hegemony. This paper underscores the significance of Mizo revival spirituality in creating a third space that integrates elements of Christianity and primal religion, contributing to a transformative paradigm for social change in North East India.
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Wang, Keping. „Behind Harmony and Justice“. Asian Studies 8, Nr. 1 (10.01.2020): 101–25. http://dx.doi.org/10.4312/as.2020.8.1.101-125.
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The proposition of “harmony higher than justice” was initiated by Li Zehou in 2007. It implies a hierarchical consideration rather than value assessment, thus schemed to reveal at least five aspects: (1) Harmony on this account is to be preconditioned by justice. (2) Harmony largely stems from human emotion instead of human rationality. (3) There are three forms of harmony in the societal, personal and eco-environmental domains. (4) What makes the three forms of harmony possible involves some key notions that vouchsafe a theoretical ground and a primary part of the “Chinese religious morality”. (5) The morality of this kind procures a regulative principle to facilitate an appropriate constitution of “modern social ethics” with regard to harmony as the ultimate destination of the future society and world alike. Accordingly, the proposition can be employed to further develop “the Chinese application” and impact “the Western substance”.
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Khisni, Akhmad. „FINANCIAL INSTITUTIONS IN THE LEGAL SYSTEM OF ISLAMIC BANKING AND LEGAL DISPUTE SETTLEMENT“. Jurnal Pembaharuan Hukum 5, Nr. 2 (06.08.2018): 153. http://dx.doi.org/10.26532/jph.v5i2.3109.
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Islamic financial institutions in Indonesia are legalized in the governance of the banking law and in case of legal disputes become the absolute authority of the Religious Courts. Religious Courts readiness in responding to the development Islamic economics and resolve legal disputes are inevitable in the conduct of religious courts function as a legal institution, namely enforcement of certainty (juridical aspects) and justice (philosophical aspect), in addition to running the social aspects (sociological aspect). The position of Justice of religion as a social institution is dynamic, because of the exchange with the community dynamics that require the judge to explore, and understand the value of the law who live in the society. The implementation of Act No.3 of 2006 as amended by Act No. 50 Of 2009 regarding the Second Amendment to Act No.7 of 1989 concerning the Religious Courts, reinforced by Act No. 21 of 2008 concerning Islamic Banking. Institutional constraints faced by the Religious Court in handling cases Islamic economics is the law enforcement factors, factors of infrastructure, the judge in the religious courts appeared to be not effective due to the number of judges who have not been certified Islamic economy is still lacking, and the lack of educational and training of human resource development. In a more holistic approach to address the above problems, it is necessary reconstruction of the arrangement of the legal system and legal institutions and legal culture arrangement
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Pawar, Manohar. „Social Work and Social Policy Practice: Imperatives for Political Engagement“. International Journal of Community and Social Development 1, Nr. 1 (März 2019): 15–27. http://dx.doi.org/10.1177/2516602619833219.
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This article discusses why and how social workers need to engage in social policy practice and how such engagement necessitates political action. The local conditions relating to health, education, housing, employment, gender equality and socioeconomic infrastructure in majority of communities in the Asia Pacific region are largely neglected by professional social workers. To make a difference in those communities and to do justice to their own professional values and principles, social workers need to engage in policy practice in several ways. They may also need to re-examine the profession’s non-political and non-religious neutral stand. It argues that to facilitate their necessary political engagement, social workers need to understand and work with local politics and power structures. Such a stand calls for new thinking and altering some aspects of the nature of social work education and practice in the region.
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Nilsen, Tina Dykesteen. „Sustainability Hermeneutics“. Biblical Interpretation 31, Nr. 4 (13.03.2023): 391–414. http://dx.doi.org/10.1163/15685152-20231750.
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Abstract Ecological issues are not just planet-related issues; they are also people-related issues, and vice versa, as the UN’s 2030 Agenda implies. Hence, ecological aspects in biblical studies should also be studied in relation to social justice, whether this be liberation from oppression, indigenous rights, postcolonialism/neo-colonialism, gender, health, poverty or other. I propose sustainability hermeneutics as the name of an approach which combines perspectives on the environment (ecology), equity (society) and economy. In this article, I emphasise theoretical aspects in developing this new approach, as I discuss different definitions of sustainability and aspects of sustainability theory and show how these may be applied to hermeneutics. I clarify the aims and contributions of sustainability hermeneutics and suggest possible methods and potential material. As an illustration, I present a case study of sustainability hermeneutics applied to a biblical text.
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Grümme, Bernhard. „Enlightened Heterogeneity: Religious Education Facing the Challenges of Educational Inequity“. Religions 12, Nr. 10 (08.10.2021): 835. http://dx.doi.org/10.3390/rel12100835.
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Does religious education contribute to injustice? At the least, religious education operates in a socio-political context shaped by inequality. Educational inequity is a phenomenon that affects society and schools. It is thus a matter for religious pedagogy, which is concerned with the equal dignity of all in their freedom, in the light of the theology of the image of God. Religious education has to take place normatively in the light of freedom towards freedom. This paper aims to show that in religious education, demands for educational equity have dramatically increased in the face of growing heterogeneity. The struggle for identity and justice in the intersectionality of various aspects points to the complexity of the challenges. However, it is evident that religious education cannot override social conditions. Moreover, from a praxeological perspective, religious education contributes to educational inequity and hegemonic orders of difference through mechanisms such as essentialization and othering, and thus runs the risk of becoming aporetic. The concept of Enlightened Heterogeneity developed here counteracts this, correlating identity and justice intersectionally while self-reflexively reflecting on one’s own practices.
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Dei, Fabio. „Cancel culture: strategie della memoria e politiche identitarie“. Cambio. Rivista sulle Trasformazioni Sociali 13, Nr. 25 (31.10.2023): 59–71. http://dx.doi.org/10.36253/cambio-14800.
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The following contribution analyzes the controversies surrounding the so-called cancel culture, which arose within the “culture wars” in the United States. These wars pit ultraconservative and anti-liberal movements, which support religious fundamentalism, xenophobia, and extreme nationalism, against movements that fight for social justice and minority rights. Cancel culture is part of this struggle and involves the practice of canceling, revising, or inventing aspects of the past to support dominant views in the present. This struggle is based on identity politics, interpreting social justice based on belonging to specific social groups, such as race, gender, and sexual orientation, often ignoring social class. The “third wave” of social justice movements develops in a context where equal rights are widely recognized, and anti-racism and inequality ideologies are hegemonic. This has transformed the nature and strategies of the movements, which now focus on symbolic and communicative actions, fueling political correctness in a more invasive way. The most well-known cases of cancel culture also fuel conservative propaganda and provide them with the opportunity to present themselves as defenders of free speech. From the perspective of social sciences and anthropology, the phenomenon of cancel culture raises two aspects of interest: the first concerns the influence of activism on social theory and research methodology, which can lead to ideological caricatures; the second concerns the creation of an atmosphere of suspicion, accusations, and confessions in public spheres, which connects to the Puritan roots of Anglo-American culture.
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Puspitosari, Hervina, und Bintara Sura Priambada. „Victim Impact Statement Model in Criminal Justice System in Restorative Justice Perspective“. SHS Web of Conferences 54 (2018): 07006. http://dx.doi.org/10.1051/shsconf/20185407006.
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Practice of restorative justice is the handling of criminal acts that are not only seen from the perspective of the law, but also related to moral, social, economic, religious and customary aspects. Local customs, as well as various other restorative considerations will deal with the perpetrators, victims, and stakeholders in the community, in collective problem solving, the purpose of which is to repair damage, restore the quality of relationships and facilitate the reintegration of the parties involved and related. This study uses research methods with a normative juridical research approach. Restorative Justice, namely the punishment imposed by the court is a punishment aimed at maximizing the condition of the victim as before the criminal incident befell the victim. The issue of justice and respect for human rights does not only apply to criminals but also victims of crime who must get a sense of justice so that the objective of the criminal justice system can be achieved with a sense of justice for the victims and perpetrators. It is very important to immediately make efforts to reform the criminal law that puts forward the substantial justice of victims and perpetrators.
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Purnomo, Danang Try. „Internalisasi Nilai-Nilai Moderasi Beragama Melalui Tindak Tutur Direktif Dalam Dhammadesana“. Al-Adyan: Jurnal Studi Lintas Agama 16, Nr. 2 (10.02.2022): 31–50. http://dx.doi.org/10.24042/ajsla.v16i2.9230.
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Religious preaching is an important part in realizing the practice of religious moderation delivered by the preacher through his actions. This is done as a form of resistance to the potential for horizontal conflicts of religious people such as acts of intolerance, hate speech, and physical conflict that can threaten religious harmony and national unity. This paper discusses the realization of a directive that reflects the moderate solicitation of religion. This type of research is descriptive-qualitative with the approach used is pragmatic, i.e. an approach that sees linguistic events based on the social context. The results showed that the correctness of the directive in the sermon represented the function of influencing his people to do something. Meanwhile, the internaslization of religious moderation values contained in religious preaching is conceptualized in three aspects, namely maintaining diversity, getting to know each other, and applying the principles of social justice.
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Rambe, Toguan. „Mukti Ali’s Contributions to Interreligious Harmony in Indonesia“. al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 2, Nr. 1 (29.12.2020): 34. http://dx.doi.org/10.51900/lubb.v2i1.8588.
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<p>This study explores Mukti Ali’s thoughts and contributions to Inter-religious harmony. Thoughts by Mukti Ali were discussed the harmony among religious believers, including comparative religion, the concept of agreeing in disagreement, and inter-religious dialogue, all anchored to the doctrine of Islam rahmat li al-’alamin. Mukti Ali pioneered interfaith dialogue as well-known moderate, dialogue, and respect for pluralism, improving justice and peace, understanding each other, and respecting each other within the frame of national unity. Throughout his life, Mukti Ali was known as a staunch Islamic thinker to fight for inter-religious harmony in Indonesia. The whole struggle and contribution in interreligious harmony at least touch some aspects; those are the scientific aspects and social relations. His persistence has a strong theological foundation. Her eagerness Mukti Ali was also known as the father of national harmony in Indonesia.</p>
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Amrullah, Amrullah, und Mulyadi Bin Jailani. „Toleransi; Keharusan Sosial Ataukah Kewajiban Agama (Sudut Pandang Islam Dalam Konteks Keindonesiaan)“. Al Mashaadir : Jurnal Ilmu Syariah 2, Nr. 2 (20.03.2022): 54–71. http://dx.doi.org/10.52029/jis.v2i2.59.
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Every religion teaches the values of tolerance and longing for peace. Islam as a concept of tolerance for differences is called social necessity in the reality of religious diversity, because in the concept of social necessity, there are values of love, wisdom (wisdom), universal benefit, and justice. The question is, is tolerance a religious obligation or a social imperative? This study uses a qualitative methodology with a normative approach. The findings in this study indicate that tolerance in this context is viewed from several aspects, namely theological, sociological and cultural. With tolerance, it is hoped that humans will be able to recognize diversity, including religious diversity, which is called pluralism. In addition to tolerance and pluralism, the concept of religious dialogue is also present to create such harmony, as Islam exemplifies with the example of Muhammad SAW as a prophet while in Medina who protected every citizen, both Muslim and non-Muslim from his enemies, so that the Medina charter was created.
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Zulaikha, Almira Novia. „Analysis of The Judge's Decision Regarding the Blasphemy’s Cases“. Digest: Journal of Jurisprudence and Legisprudence 4, Nr. 2 (28.12.2023): 145–62. http://dx.doi.org/10.15294/digest.v4i2.76818.
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The background to this research arises from the complexity and significance of religious blasphemy cases which are increasingly developing in Indonesia. This phenomenon not only creates commotion in the social realm, but also raises serious challenges in the legal and judicial context. The increasing cases’ number of religious blasphemy indicates a significant development in the diversity of opinion and expression in society. However, behind this diversity, there is an unclear legal boundary regarding religious blasphemy which often causes uncertainty in determining guilt and determining proportional punishment, even though it is actually regulated in the Information and Electronic Transactions Law. The role of media and social media is an important factor that increasingly complicates the dynamics of religious blasphemy cases, its coverage and discussions on online platforms can play a significant role in shaping public opinion and influencing the course of the judicial process. The impact is not only limited to the national level, but can create a domino effect in a global context. Meanwhile, judicial independence is often in the spotlight, because pressure and influence from various parties can influence judges' decisions. Therefore, this research was conducted to provide an in-depth understanding of these aspects. Analysis of the judge's decision in the religious blasphemy case carried out by Lina Mukherjee on social media is important for dissecting the legal and social dynamics involved, as well as providing a basis for recommendations for improvements in the justice system in order to achieve balanced justice and protected human rights.
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AR, Baharuddin. „Toleransi Beragama dalam Perspektif Islam“. Serambi Tarbawi 9, Nr. 1 (30.01.2021): 45–62. http://dx.doi.org/10.32672/tarbawi.v9i1.5052.
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As individual beings, humans have needs (biological, psychological and religious) and socially have the desire to adapt to the social environment. With the potential and abilities possessed, humans will try to actualize social needs and demands. Therefore, humans need other people with the aim of fostering social behaviors in the form of tolerance. Humans as religious beings crave peace and prosperity. Every religion teaches the values of tolerance. Islam is present as a religion that upholds the value of peace and harmony. Islam offers a concept of tolerance for differences which is called tasamuh, in tasamuh there are values of Rahmah (compassion), al-`Afw (forgiveness), al-Safh (forgiving), as-Salam (safety), al-`Adl ( justice), and al-Ihsan (kindness). Tolerance in this context is viewed from several aspects, namely theological, sociological and cultural. With tolerance, it is hoped that humans will be able to recognize diversity, including religious diversity or pluralism.
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Ilyas, Ilyas Syarofian Akmal. „AGAMA DAN RELASI BUDAYA DALAM ISLAM: MENJELAJAHI PERAN PENTING BUDAYA DALAM PEMBENTUKAN IDENTITAS KEAGAMAN“. AL-AUFA: JURNAL PENDIDIKAN DAN KAJIAN KEISLAMAN 5, Nr. 2 (14.12.2023): 113–33. http://dx.doi.org/10.32665/alaufa.v5i2.1667.
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Religion is regarded as a decree from God and is an important institutional structure that complements the social system. Islam arrived in Indonesia in the 13th and 16th centuries AD, and is now the second largest religion in the world after Christianity. Culture also plays a significant role in shaping religious identity. Religion and culture are two distinct yet important and sensitive entities in the social environment. Both are primordial aspects inherent to communities and individuals and influence each other. Culture can influence religious views, and vice versa, religion can influence culture. In this article, the author uses a qualitative literature study method to provide a deeper understanding of the relationship between religion and culture in Islam as well as how culture affects the formation of religious identity. The purpose of this article is also to explain how the concept of social justice in Islam can bring harmony between different cultures.
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Sameer, Ali Kareem, und Hasan Hadi Ali. „BLACK ATHEIST: ASPECTS OF COMMUNISM IN LANGSTON HUGHES'S SELECTED POEMS“. International Journal of Humanities, Philosophy and Language 4, Nr. 13 (01.03.2021): 01–08. http://dx.doi.org/10.35631/ijhpl.413001.
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This paper aims to study the perspectives of communism as a dogma in Langston Hughes's selected poems. Hughes was an African American poet who observed communism as an outlet for his problems and suffering under the social prejudice of whites. He reflected the impact of discrimination in part of the race and social segregation in most of his poems. Hughes embedded communist aspects in some of his poems like Good-Bye Christ, as an outcome of the recurrence of the daily conducts of discrimination and racism against Afro-Americans. Thus, this paper is conducted in the light of “Speaking out for Justice” to denote the injustice situations of the dark-skinned people via adopting atheism in an idealized society, America. Some questions will be articulated to uncover the ideology of Hughes in discussing his issue as such how did Hughes reflect communist trends and religious tensions in his poetry?
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Ribeiro, Claudio de Oliveira. „Towards an Ecumenical Theology of Religions through a Latin-American Lens“. Exchange 44, Nr. 1 (07.04.2015): 83–102. http://dx.doi.org/10.1163/1572543x-12341352.
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This article reflects on how theology of religions needs to focus on two aspects when speaking of religious pluralism: the ability and capacity of religious groups to dialogue, and the challenges of human rights and inclusiveness. From the Latin-American theological context, the research was formulated around three topics: (i) the public importance of religion in both building peace as well as the promotion of justice, taking into account the importance of mysticism and otherness in the ecumenical formation of spiritualties and how they affect religious and social processes, allowing the emergence of new utopian, democratic and meaningful perspectives; (ii) the necessity of reshaping the theological lens with an intentional starting point in the realities of afro-indigenous cultures; and (iii) the contribution of feminist liberation theology to the debate of religious pluralism.
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Sasongko, Andy. „Roles of Public Prosecutor's Office in Restorative Justice: A Focus on Prosecution Discontinuation Regulations“. Ajudikasi : Jurnal Ilmu Hukum 7, Nr. 2 (27.12.2023): 175–90. http://dx.doi.org/10.30656/ajudikasi.v7i2.7377.
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The implementation of restorative justice in criminal cases is crucial for upholding humanitarian values that prioritize the recovery and protection of both victims and offenders. This approach seeks to restore the situation to its original state without solely focusing on punishing the perpetrator, marking a paradigm shift towards reconciliation and healing. In Indonesia, restorative justice aligns with the societal need for more inclusive prosecutorial and judicial authority. Pre-court resolution of criminal cases must explore the potential for resolution before reaching a conviction. The Prosecutor's Office of the Republic of Indonesia holds a central role in executing this approach.The issuance of Prosecution Regulations Republic of Indonesia Number 15 of 2020, concerning the Termination of Prosecution Based on Restorative Justice, provides concrete guidance for the Attorney General of the Republic of Indonesia. This regulation emphasizes the recovery and protection of victims, aligning with broader aspects of humanity and justice. The primary objective is to establish public order, justice, truth, and legal certainty based on existing laws and values such as morality, religious norms, and courtesy. The Prosecution Regulations aims to encourage a more humane and conscientious approach by the Public Prosecutor, prioritizing the recovery of victims and the rehabilitation of offenders. This departure from traditional punitive thinking contributes positively to society. As an integral part of Indonesia's criminal justice system, the Prosecutor's Office bears significant responsibility in creating legal certainty, truth, legal order, and justice based on human values, morality, courtesy, and religious norms.This shift reflects a positive change in a criminal justice system that increasingly emphasizes inclusivity and social healing. Restorative justice goes beyond being a conceptual framework; it signifies a commitment to instigate positive transformations in the handling of criminal cases in Indonesia, ensuring that human values and justice form the bedrock of the justice system.
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Simmons, J. Aaron. „Kierkegaard at the Intersections: The Single Individual and Identity Politics“. Religions 12, Nr. 7 (19.07.2021): 547. http://dx.doi.org/10.3390/rel12070547.
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Kierkegaard’s authorship is frequently charged with being so radically individualistic that his work is of little use to social theory. However, in this essay, I argue that Kierkegaard’s notion of “the single individual” actually offers important critical resources for some aspects of contemporary identity politics. Through a focused consideration of the two notes that form the little essay, “The Individual” (published with Point of View), I suggest that Kierkegaard does not ignore embodied historical existence, as is sometimes claimed, but instead simply rejects the idea that one’s moral dignity is determined by, or reducible to, such embodied differentiation. Instead, what we find in Kierkegaard is a rejection of the quantitative judgment of “the crowd” in favor of the qualitative neighbor-love of community. In light of Kierkegaard’s claim that it is the specifically religious category of the single individual that makes possible true human equality, I contend that we can develop a Kierkegaardian identity theory consistent with some aspects of the standpoint and intersectionality theory of Patricia Hill Collins and Kimberlé Crenshaw. Although Collins and Crenshaw operate at a structural level and Kierkegaard works at a theological level, they all offer important reminders to each other about the stakes of lives of meaning in light of the embodied task of social justice.
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Coelho, Luiz. „IEAB’s 2015 Book of Common Prayer: The Latest Chapter in the Evolution of the Book of Common Prayer in Brazil“. Studia Liturgica 49, Nr. 1 (März 2019): 26–42. http://dx.doi.org/10.1177/0039320718808700.
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This article provides a first look at the 2015 Book of Common Prayer produced by the Igreja Episcopal Anglicana do Brasil (in English, Episcopal Anglican Church of Brazil). This is the newest Book of Common Prayer published by an Anglican province, featuring some aspects that go beyond what has been done in terms of liturgical revision around the Anglican Communion, and suggesting some further steps that other provinces and churches might take, as they assimilate better the principles of the Liturgical Movement. It is a fully gender-neutral worship book, with expansive language to address the Divine, and a considerable amount of liturgies that deal with local customs. It also features prayers that address themes such as gender equality, environmental preservation and social justice for minorities.
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Sell, Sandra Elisa, Evanguelia Kotzias Atherino dos Santos, Manuela Beatriz Velho, Alacoque Lorenzini Erdmann und Maria de Jesus Hernandes Rodriguez. „Reasons and meanings attributed by women who experienced induced abortion: an integrative review“. Revista da Escola de Enfermagem da USP 49, Nr. 3 (Juni 2015): 495–501. http://dx.doi.org/10.1590/s0080-623420150000300019.
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OBJECTIVE Identifying the contribution of developed research on what motivates women to induce an abortion and the meaning attributed to these experiences in their lives. METHOD An integrative review conducted in MEDLINE/PubMed, LILACS, BDENF, CINAHL and SciELO databases, covering the periods from 2001 to 2011. RESULTS We selected and analyzed 11 studies with selection criteria being reasons given by women for inducing abortion and/or the meaning attributed to this experience in their lives, including social, religious, ethical and moral aspects related to this practice, as well as the suffering experienced from the experience. The illegality of abortion is identified as a risk factor for unsafe abortions, reaffirming this issue as a public health and social justice problem. CONCLUSION Results evidence aspects that can contribute to improving health quality and ratify the importance of research to support nursing practices.
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Nasor, M. „Implementasi Nilai-Nilai Dakwah dalam Membina Masyarakat Pluralitas (Studi pada Kegiatan Dakwah Nahdlatul Ulama Kecamatan Jati Agung Lampung Selatan)“. Al-Adyan: Jurnal Studi Lintas Agama 12, Nr. 2 (05.01.2018): 27–54. http://dx.doi.org/10.24042/ajsla.v12i2.2108.
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Da'wah activities in plurality communities not only have strong basic principles of faith but also can realize basic moral principles and social ethics. Their existence must get guidance so that the community has the character of loving kindness, opposing evil, and not knowing violence in accordance with Islamic teachings. In such conditions the basis of a strong faith will be able to create a life that is in harmony with everyday life such as a sense of social justice, security, mutual help, respect, and others. The values of da'wah mentioned above must be implemented in daily life in a plurality society by referring to the principles, namely: (1) Islamic civilization stands on the basis of monotheism, (2) civilizations that are human, transcendental, and have international insight, (3) always hold moral principles, (4) believe in the right knowledge, and (5) have religious tolerance. Universal values of da'wah regulate relationships based on aspects of mutual respect, non-coercion, principles of justice, humanity, togetherness, brotherhood, freedom, unity and democracy.
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Bondarenko, Halyna. „New Aspects of Religious Life in Ukraine in the Conditions of the Social Challenges of the 21st Century“. Folk art and ethnology, Nr. 1 (28.02.2022): 9–17. http://dx.doi.org/10.15407/nte2022.01.009.
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The changes in religious life of Ukrainian society of the 21st century are analysed in the article. Problems of church-state relations transformation, significance of religious-cultural heritage, confessional diversity and religious influence on society remain relevant not only in Ukraine, but in Europe as a whole. The peculiarity of Ukrainian religious life of the time period studied consists in its denominational diversity provided by law. Connection between religious affiliation and national identity in Ukrainian society, documented by researchers, is not only found in Orthodox midst, but also in Catholic, Islamic and Jewish religious communities. The Revolution of Dignity has become a turning point in the activity of church organizations. Many Prayerful Maidans, held during that time in various Ukrainian cities, are ecumenical in nature. The concept of Maidan theology has appeared and become widely used. It is introduced by the theologian Kyrylo Hovorun. This process has confirmed the necessity for church to start work in the direction of dialogue with society. Civic attitude of church leaders and social doctrine of the church have experienced significant changes because of military events in the Eastern Ukraine. Interconfessional consolidation of religious communities and believers on the principles of patriotism has taken place in the conditions of threat of the state security loss. The religious landscape of the country has been changed because of the territories loss and migration processes: a number of Protestant and Muslim communities is decreased on the occupied territories. The representatives of various denominations provide humanitarian aid to the wounded, displaced persons and the residents of the so-called Grey Zone. Military chaplaincy has become widespread and established by law. Receiving of the Tomos in 2018 and creation of the Orthodox Church of Ukraine has become a significant geopolitical event, assessed by the public opinion as an act of justice restoring, restitution of its historical heritage to Ukrainian church. Covid-19 pandemia has corrected the development of the country’s religious life, influencing both the level of common religiosity of the population and social stability in general. The significance of digital technologies in churches’ activity has increased during this time. Virtual liturgies and public prayers have hundreds of thousands of views (especially on holidays), social media vaccine discussions, video addresses of religious leaders to the flock in connection with key social events testify the population interest in church issues and importance of the religious factor in modern Ukrainian society.
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Kieliszek, Zdzisław. „Philosophical views on justice: A study of the concepts of justice in different traditions of philosophy“. EUROPEAN CHRONICLE 9, Nr. 2 (02.05.2024): 28–38. http://dx.doi.org/10.59430/euch/2.2024.28.
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In modern world, full of conflicts, social inequality, and cultural diversity, understanding justice is becoming a crucial task. The purpose of this study was to thoroughly investigate the concepts of justice in different traditions of philosophy to reveal the diversity and common features of understanding this concept. For this, the study employed a combination of methods of literary analysis and comparative analysis, followed by an interpretation of the concepts of justice in different cultures and religious traditions, as well as the historical method of research. The study resulted in the coverage of various concepts of justice in different traditions of philosophy, from antiquity to modernity, including the contributions of such prominent philosophers as Plato, Aristotle, Rousseau, Kant, and others. Furthermore, the study noted the significance of investigating social, economic, legal, and global justice as key aspects of modern society, which helps to identify ways to create a more just and equitable world. Economic justice was defined as a principle that provides equal access to economic resources and opportunities for all members of society. Social justice, as it turned out, has many dimensions, including equality of opportunity, distribution of resources and recognition of the dignity of every person. As for legal justice, the study showed that it is based on the principles of equality before the law, the right to defence and fair trial. Finally, global equity was considered as a principle that implies equality of participation and influence at the international level, as well as a responsible attitude towards global issues such as poverty, inequality, and climate change. The findings of this study can be used in academic circles to further analyse the concepts of justice, expand the theoretical understanding of the essence of justice, and its impact on various spheres of society, and can be used in educational institutions to teach students of philosophy, sociology, law, and other fields that study the principles of justice and their historical development
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Suharso, Putut, Sarbini Sarbini und Dicky Sumarsono. „The Philanthropy Culture in the Local Area: The Role Study of Philanthropy Institution after the Termination of PNPM in Boyolali Regency“. E3S Web of Conferences 68 (2018): 01012. http://dx.doi.org/10.1051/e3sconf/20186801012.
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The development of paradigm prioritizes more on the economic development by maintaining social structure. The state takes an intervention role with several social programs to solve social issues. On the other hand, the charity tradition is one of the important aspects in life including the doctrine of every religion. The purpose of this research is to observe the Indonesian people who still own the charity tradition came from their religious tradition Islam teaches charity through zakat, infak, shadaqah and wakaf (ZISWAF) which has existed in the society as the symbol of the social piety. This research uses sociological approach and qualitative method while the method of collecting data uses observation, interview and study of documentation. As for the analysis, the analysis of descriptive qualitative uses the theory of Social Justice Philanthropy in charity tradition as the spontaneous action of human if they see another human is treated unfairly by state or more authorized person. The results of the research are: first, the philanthropy institution is oriented on destitute family which is unfinished handled by the state through PNPM program in charity social service because the target of the program is destitute group so it has not finished yet. Second, the philanthropy institution on its movement is built in the name of religious spirit capitalized into Social Justice Philanthropy. Third, the philanthropy institution in the empowerment of destitute society is followed by mastery which does not only focus on charity, capacity but also on authority by creating destitute family must be an entrepreneur.
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Sule, Muhammad Maga, und Attahir Shehu Mainiyo. „IMPACT OF QUR’ANIC MORAL EXCELLENCE ON THE LIVES OF MUSLIM SOCIETY: AN EXPOSITION“. Spektra: Jurnal Ilmu-ilmu Sosial 6, Nr. 1 (19.04.2024): 65–92. http://dx.doi.org/10.34005/spektra.v6i1.3637.
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The Glorious Qur’an, as the central religious text of Islam addresses various aspects of human life and provides guidance for personal and societal development. It also outlines the moral excellence for individuals and communities, focusing on spiritual, moral and social dimensions. The Glorious Qur’an recognizes the challenges faced by humanity and encourages efforts towards global human development. It however harps on the cultivation of moral virtues and ethical behavior thereby promoting justice, honesty, compassion, humility, patience and generosity. Principles of social justice and equality and the calls for eradication of discrimination based on race, gender as well as social status have aptly been captured in a plethora of Qur’anic verses. It is thus in line with this backdrop that this article intends to assess the impact of Qur’anic moral excellence on the lives of Muslim society towards human moral development. However, to achieve the objectives of the research, the article attempts to answer some basic questions. How did the Qur’an emphasize the need for social cohesion and working together to address societal challenges? What efforts are necessary for enhancing human moral development? What are the contributing factors toward promoting justice, peace and well-being of human society? What are the principles the Qur’an provides for effective navigation towards a better future for all? The article adopts analytical methodology.
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Budi Harianto. „Relasi Teologi Aswaja Dengan Ham Perspektif Kiai Said Aqil Siroj“. HUMANISTIKA : Jurnal Keislaman 4, Nr. 2 (15.11.2019): 129–44. http://dx.doi.org/10.36835/humanistika.v4i2.34.
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Abstract: The definition of Ahl al-Sunnah Wa al-Jama'ah resulted from the construction of Kiai Said Aqil Siroj's thought ie Ahl al-Sunnah Wa al-Jama'ah as manhaj al-fikr al-din al-syamil 'ala syu'un al-hayat wa muqtadhayatiha al-qaim 'ala asas al-tawassuth wa al-tawazun wa al i'tidad wa al-tasamuh (a method of religious thought that encompasses all aspects of life and stands on the principle of equilibrium in aqidah, mediator and adhesive in social life, and justice and tolerance in politics). Kyai Said Aqil Siroj's typology of thought is an inclusive (open) religious typology and the Ahl al-Sunnah Wa al-Jama'ah perspective of Kiai Said can be said of the inclusiveness of Ahl al-Sunnah Wa al-Jama'ah. So Ahl al-Sunnah Wa al-Jama'ah must contain tawasut, tasamuh, tawazun and i'tidal in acting or thinking. So as to respond to new things in modern life such as human rights. Keywords: HAM, Ahl as-Sunnah Wa-al Jama'ah, Justice, Freedom, Equality.
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Mima, I. V. „Justice in law as a form of manifestation of Christian normative values“. ACTUAL PROBLEMS OF THE LEGAL DEVELOPMENT IN THE CONDITIONS OF WAR AND THE POST-WAR RECONSTRUCTION OF THE STATE, Nr. 13 (01.10.2022): 264–68. http://dx.doi.org/10.33663/2524-017x-2022-13-43.
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The process of development of various directions of objective scientific analysis of the problems of the theory of state and law is studied; the analysis of transformational processes of Christian-legal traditions in the legal system is carried out. The author argues that the Christian-normative values of Christian traditions are unique religious and social values, as they embody the fundamental principles of civilized organization of social relations in society, their normative requirements. The implementation of Christian normative traditions, principles, values through justice in law contributes to the understanding of law as a means of achieving social stability in public life, embodying the idea of justice in the mechanism of legal regulation of social relationships. The author notes that in modern society, justice, which contains Christian normative traditions determines the unconditional authority of law not only in regulating social relationships, but also in the formation of man as an person, because it contains Christian fundamental values that determine the humanistic nature of law in the practical aspect of regulation public relations. Due to the law, the idea of justice finds its normative manifestation, is protected by the rights and interests of citizens. Without losing touch with morality, religion, justice is a value-moral, spiritual criterion in the process of creating and implementing legal norms. By integrating the notion of justice into the legal system, the socio-moral (spiritual) value of the legal system itself increases. Legal norms promote the spread of justice in society as a basis and value-moral (spiritual) criterion for reconciling the interests of the subjects of social relations. As a universal category, justice includes both the moral (spiritual) aspect (serves as a criterion for evaluating law, as well as the principle and ideal of law) and legal (contains ethical and legal aspects and is a common law principle). The point of view is substantiated that Christian-normative values on the basis of connection, interaction, are the basis of convergence of justice and law. After all, the social nature of Christian-normative values in the legal nature of justice explains justice as an “idea, absolute, requirement”, determines the law in its natural sense. Christian-normative values as a source of justice and natural law, embrace human consciousness, determining the development of legal sense. In addition, justice, which is the basis of many legal phenomena, is in the process of influencing public relations as a special regulator of public relations. Thus, justice formed on the basis of Christian normative principles is an ideal for law. Based on Christian values, justice is important not only as a symbol of good social status, but also as a real goal-setting means of society. That is, it is appropriate to consider justice as a semantic component of the value-oriented and normative-regulatory social system. Key words: justice, legal system, Christian-legaltraditions, Christian values, legal culture, legal consciousness, morality.
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Nurlaelawati, Euis. „Zakat and the Concept of Ownership in Islam: Yusuf Qaradawi’s Perspective on Islamic Economics“. Al-Jami'ah: Journal of Islamic Studies 48, Nr. 2 (18.12.2010): 365–85. http://dx.doi.org/10.14421/ajis.2010.482.365-385.
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Looking at the two functions of ownership which include the individual and social, Qaradawi explores such a relationship and analyzes its implication for social justice. Zakat has multiple functions: the religious, economic, and social. It constitutes the earliest concept of mutual social responsibility proposed by Islam to achieve social justice. Zakat serves as a means to both guarantee social security and strengthen social solidarity. From this perspective, Qaradawi moves forward to link up the concept of zakat with the Islamic system of economics. The linkage between zakat and the Islamic system of economics is visible in the ways Qaradawi investigates various aspects of ownership and zakat in Islam. This can particularly be seen in his analysis that the concept of Islamic insurance coheres with the interpretation of al-gharimin, one of the groups deserving to the income of zakat and in his emphasis that mutual social responsibility, which aims to fulfill the needs of adequate livelihood, can be supplied only by zakat. This article argues that these views in turn confirm Qaradawi’s concern with the importance of zakat as the foundation of both the social and economic systems of Islam. This article also emphasizes that, for Qaradawi, different from voluntary charity that can only fulfill the minimum requirement of the needs of livelihood, zakat can supply the answer to cover all the needs of livelihood of Muslim society.
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Vinogradov, Andrey I., und Olga D. Machkarina. „The issue of the foundations of justice“. Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, Nr. 2 (2022): 152–64. http://dx.doi.org/10.21638/spbu17.2022.201.
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This article analyzes justice as a category. Like all aspects of human activity, justice needs grounds that provide reliability. This article shows that in the history of human thinking, two approaches to comprehending the foundations of justice have been created. The first approach is based on recognition of the dominance of moral principles as the foundation for justice, and independence from empirical reality, political, social changes, and scientific discoveries. This is the independent path, which recognizes the independence of the fundamental principles of justice from facts. The second approach was formulated in the theory of justice by J.Rawls. He made an attempt to create a universal view of justice and was associated with the justification of justice by scientific theories created by scientists in political science, psychology, sociology, and other fields of knowledge. This approach was called dependent way, and its representatives consider justice to be a product of real society and recognize the consent of citizens as the basis of justice, in the normative life of society, giving preference to contractual relations. Both ways of solving the problem of the justice foundations have their strengths and weaknesses, but neither of them, taken separately, gives a satisfactory result. The experience of the Russian unity philosophy reveals a harmonious way to the solution of this problem. It shows that the foundation of justice is created by each individual personally, in condition that any person considers the circumstances of one’s life through the prism of his spiritual nature. This process looks like a practical application of norms that are absolute in nature, while deviations and fluctuations are possible but in the end there is always a return to the original position. The authors call this position flexible transcendence.
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Royin, Massouda. „Factors and Consequences of Polygamy in Afghanistan“. Sprin Journal of Arts, Humanities and Social Sciences 2, Nr. 07 (03.08.2023): 61–70. http://dx.doi.org/10.55559/sjahss.v2i07.124.
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The aim of this paper is to investigate factors that cause the men in Afghanistan to turn to polygamy and show its familial, social and economic consequences.
Polygamy is one of the axial discussions in Islamic sociology and a doctrinal belief in its social aspect. Continually Muslim intellectuals have been studying and describing the theme of polygamy and its preconditions, from different points of views in its all aspects. If we look into the preconditions that Islam has put, we find out that the holy religion of Islam allows the polygamy in the case that man can provide justice including moral justice such as having good relation based on bilateral respect with all wives, economic justice such as distributing wealth fairly among his spouses. The research shows that main factors of polygamy in Afghanistan are piety, tribal rivalry, need of social immunity, abortion of the first wife, being sonless, illness of the wife, unawareness of the husband from his responsibilities, richness, social power and position and differences among spouses. Polygamy has positive consequences as it prevents the man from adultery, obscene actions and when the first wife is abortive, it paves the way for the man to have children from another wife. There are also negative consequences for polygamy; the important instances are increase of family disputes among wives, vagrancy of their children, spread of enmity among families, problem of not following justice and finally it causes heavenly punishment for the man. This paper suggests that polygamy should be enacted only in the case when the legal and religious conditions are provided by the man.
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Qomaruzzaman, Bambang, und B. Busro. „Tolerance Islam Theology of Education Hermeneutic Reading of Tariq Ramadan Thought“. QIJIS (Qudus International Journal of Islamic Studies) 7, Nr. 2 (26.12.2019): 203. http://dx.doi.org/10.21043/qijis.v7i2.5128.
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<p>The survey results on the intolerance of religion teachers in Indonesia signaled the need for the formulation of a more peaceful and tolerant Islamic theological education. This paper reads Ricoeur’s hermeneutics on Tariq Ramadan’s thoughts in formulating the tolerant Islamic education theology. There are three aspects of theology proposed by Tariq Ramadan, namely (1) educational activities are at the heart of Islamic theology, there is no faith without understanding and no understanding without education; (2) education is oriented to encourage individuals to gain religious experience that bears a commitment to participate in creating justice and social achievement; and (3) religious experience resulted from the education is transformed for the benefit of people through the implementation of education and tolerant dakwah (Islamic teachings). </p>
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Muzakki, Zubairi. „INTEGRASI ILMU EKONOMI ISLAM DAN PENDIDIKAN AGAMA ISLAM ERA SOCIETY 5.0“. I-BEST: Islamic Banking & Economic Law Studies 2, Nr. 1 (26.06.2023): 51–74. http://dx.doi.org/10.36769/ibest.v2i1.327.
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In the era of Society 5.0 which is marked by the rapid development of digital technology and a shift in the paradigm of society, the integration between economics and Islamic religious education is becoming increasingly relevant and important. This integration provides a strong foundation in facing economic and spiritual challenges amidst rapid social change. Economics is a scientific discipline that studies how people allocate limited resources to meet their needs and wants. On the other hand, Islamic religious education emphasizes character building and basic spiritual valuesfor individual Muslims. The combination of these two fields can provide a comprehensive understanding of how to manage resources fairly and sustainably, while still considering spiritual and moral aspects in making economic decisions. The integration of economics and Islamic religious education in the Society 5.0 era can be carried out through an interdisciplinary approach in teaching and research. Islamic religious education can provide an ethical and moral foundation for economic decision-making, while economics provides an analytical framework and instruments for analyzing complex economic phenomena.In addition, this integration can generate innovative thinking in facing global economic challenges. The principles of a just and sustainable economy taught in economics can be applied in the context of Islamic religious values, such as social justice, income distribution and environmental sustainability.By integrating economics and Islamic religious education, we can produce graduates who not only have a strong understanding of economic concepts, but also have moral integrity and spiritual awareness. They will be able to respondto economic challenges by prioritizing the principles of justice, ethics and sustainability, in line with Islamic religious values.In conclusion, the integration of economics and Islamic religious education in the era of Society 5.0 brings great benefits in dealing with the complexity of economic and spiritual challenges. Through an interdisciplinary approach, we can develop a holistic understanding of a just and sustainable economy, which is in harmony with Islamic religious principles. Thus, this integration can become the basis for building a more harmonious and sustainable society in the era of Society 5.0
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Lemanto, Eduardus. „FUNDAMENTALISM VERSUS SOCIAL INJUSTICE: POLITICAL ECONOMIC DIMENSION OF THE INDONESIAN FUNDAMENTALISM“. KRITIS 30, Nr. 1 (29.06.2021): 79–99. http://dx.doi.org/10.24246/kritis.v30i1p79-99.
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Millennium era has been marked off by the horrific alert of the human extermination one of which is in the cutthroat tragedy of 09/11 in 2001, Indonesia is no exception. The series of terrorist attacks and suicide bombings that have recurred almost every year since 2000 behooves the Indonesian stakeholders to giving their very eyes on the roots of the problem. In Karen Armstrong’s viewpoint, the savagery of that extremist attack that slay thousands of people has nothing to do with religion alone, but dominantly also with economic cliff and political havoc in both national and global level. But she also calls to mind that it does not mean that religion has nothing to do with any barbarous acts. The atrocities in the name of religious motives in some aspects are convincingly the constant implications of the imparity of political economy. Terrorism and the similar acts of villainy instigated by the religious ideology are like “rotting fruit” of its main tree, fundamentalism. Fundamentalism is categorized as one of the huge challenges Indonesia has been facing along the post-Reform era. This article examines the problem of the absence of social justice and multidimensional approach of development at all level as the backbones and the determining factors of the emersion of the Indonesian fundamentalism.
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Baron, Philip. „Owning one’s epistemology in religious studies research methodology“. Kybernetes 49, Nr. 8 (18.11.2019): 2057–71. http://dx.doi.org/10.1108/k-03-2019-0159.
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Purpose There is a lack of epistemological considerations in religious studies methodologies, which have resulted in an on-going critique in this field. In addressing this critique, the researcher’s observer effect needs to be actively accounted for owing to the influence of the researcher’s epistemology in the author’s research. This paper aims to answer the question of why a researcher should address one’s epistemology in the research. Design/methodology/approach Using second-order cybernetics as an approach, observer dependence is exemplified and justified in the context of religious studies research methodology. The research activity is shown as a relational temporal coupling that introduces inter-subjective aspects to the research. The research process is analysed showing the need to provide scope for the researcher’s epistemology in one’s research. Findings A relational observer-dependent approach to research embraces the epistemology of the researcher and the participants providing equality in the relationship. The research results are thus framed according to the nature of the relationship and are thus not detached. This addresses social justice and reduces troubling truth claims. Research limitations/implications This first paper focuses on the question of why epistemology should be included in scholarly research. A detailed framework for how scholars may achieve this goal is to be part of the future study and is not presented in this paper. Practical implications In many positivist approaches there is a motivation to hide the researcher; however, recently there has been a move towards including authors in the first person, realising that science is tied to politics, which does not reach its ideals of objectivity. Cybernetics is presented as an approach to addressing the move from “objective” to “subjective” research. Social implications Researchers cannot get into the minds of their participants and thus an authorial privileged presentation by the researcher of the participant’s experiences is fraught with epistemological weaknesses. Attempting to own one’s own epistemology could address social justice in research by personalising the research and accounting for the observer effect and the inter-subjective attributes of the research relationship. Originality/value The principle of observer dependence in cybernetics is not new; however, a research approach that focuses on the nature of knowing and how this may influence one’s research in religious studies is uncommon. It is thus presented here as a viable option to address the critique of epistemologically weak research methodology in religious studies.
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Fitriyani, Fitriyani. „SENSIVITAS GENDER HAKIM BANDING DALAM PUTUSAN KEKERASAN DALAM RUMAH TANGGA“. Mozaic : Islam Nusantara 7, Nr. 2 (31.10.2021): 107–30. http://dx.doi.org/10.47776/mozaic.v7i2.262.
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This study found that judges' sensitivity to gender issues was still low in the Religious High Court, especially in deciding cases related to husband and wife issues. This is due to the judge's understanding of legal sources and the ability of judges to use legal logic which is still gender-biased. This research is a qualitative study (library research) with descriptive-analytical character, using a juridical approach and a gender approach, in which the researcher will describe and analyze according to the data obtained, in relation to court decisions regarding Domestic Violence (KDRT) using the main data source. namely in the form of decisions of the High Religious Courts related to Domestic Violence (KDRT) taken from the website of the Supreme Court of the Republic of Indonesia, secondary, primary, and tertiary data and judge interviews as supporting data for the study. Data analysis uses content analysis of court decisions related to Domestic Violence (KDRT). Aims to understand the logic of the judge's decision and analyze the judge's argument on the decision on Domestic Violence (KDRT) from the perspective of gender justice in the Religious High Court. There are three aspects used by judges in deciding cases: 1) legal aspects, 2) philosophical aspects, and 3 social aspects. In addition to these three aspects, judges also use legal logic/judges' ijtihad in the discovery of new laws. The perspective of judges' decisions that are not gender-equitable are characterized by the presence of 1) marginalization of women, 2) subordination, 3) stereotypes, 4) violence, 5) double burden.
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El-Sherbini, Mona Said, Yusuf Amuda Tajudeen, Habeebullah Jayeola Oladipo, Iyiola Olatunji Oladunjoye, Aminat Olaitan Adebayo und Jemilah Mahmood. „Planetary Health and Anthropocene Discourse: The Role of Muslim Religious Leaders“. Challenges 14, Nr. 4 (21.11.2023): 46. http://dx.doi.org/10.3390/challe14040046.
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The Anthropocene epoch marks a critical phase in the history of humanity, where anthropogenic activities have profoundly impacted our planet. Alongside remarkable ecological crises, the Anthropocene worldview has raised existential questions, with a cultural and ethical discourse that recognizes the intrinsic value and calls for more responsible sustainable living. Addressing these collective challenges necessitates a broader perspective guided by a unified sense of purpose toward personal and planetary health. In this context, the role of religious leaders in shaping the social and environmental worldviews of their followers cannot be underestimated. Religious teachings provide a moral framework for promoting climate action, global ethics, the rights of Indigenous peoples, peace, and justice, and other aspects of planetary health. By examining the global ecological crises through the lens of Islam, the Religion of Nature, or Din al-Fitrah, and its environmental and spiritual teachings, we can gain valuable insights into humanity’s connection to the fabric of creation and its interaction with the world. These principles, rich in moral values, are intertwined with accountability and social cohesiveness. Therefore, the role of Muslim religious leaders considering the planetary-scale threats warrants further elucidation, recognizing that many other faiths and faith leaders can similarly contribute together for the common good.
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Kavunkal, Jacob. „Mission or Evangelization?“ Mission Studies 21, Nr. 1 (2004): 55–64. http://dx.doi.org/10.1163/1573383041154393.
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AbstractIn this article, Indian missiologist Jacob Kavunkal notes the ongoing debate about the use of "mission" or "evangelization" to describe the task of the church in the world. One group, especially Europeans, use "mission" to designate the verbal proclamation of the gospel, and "evangelization" to designate other aspects such as social justice work, inculturation and dialogue. Another group, especially those from Latin America, define "mission" and "evangelization" in exactly the opposite way. Kavunkal argues, after a biblical and historical analysis of both terms, that the two terms should mean the same thing. However, mission or evangelization today should not be about the expansion of the church or even primarily an appeal to non-Christians. Rather, the church's evangelizing mission must be lived out in selfless service of the world, in imitation of God's own other-directed nature.
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Longkumer, Bendangrenla S. „Bonhoeffer’s Theology of Resistance in the Context of Global Justice“. International Journal of English Literature and Social Sciences 8, Nr. 1 (2023): 249–52. http://dx.doi.org/10.22161/ijels.81.31.
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Dietrich Bonhoeffer, the German philosopher and theologian whole lived during the Nazi Germany era, was a “lone voice in the wilderness” whose work on the theology of sociality advocated for a community which he calls the “visible community” and was “beyond all earthly ties”. In the Nazi Germany context, it ran counter current to the German nationalist propaganda of the volk which had aggressively made its way into all aspects of the German society including the church. Bonhoeffer’s theology of sociality opens up the possibility of Christianity as not merely a religious institution but a movement towards inclusivity. The study of Bonhoeffer’s theology of sociality becomes significant in formulating a new concept of community for contemporary times. The foundation of communities formed along earthly ties whether be it religious, political, cultural, social and in our context caste or ethnic almost always inevitably turn into oppressive powers. This radical demand of renunciation of earthly ties, yet the call to live for the sake of the ‘neighbour’ and to bear the ‘cost of discipleship’ is counter-intuitive to contemporary individualistic and consumerist impulses, which therefore opens up the question of how one is to live in the modern world in the face of modern powers. This opens up the possibility of exploring the relationship between the individual and the community and the ethical responsibility that this community must fulfil towards the oppressed and the suffering. In the context of global justice, an understanding of Bonhoeffer’s theology of sociality offers the articulation of an inclusive community that does not discriminate or oppress.
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Sirait, Sangkot. „The Concept of Justice in Islam According to Majid Khadduri“. IJISH (International Journal of Islamic Studies and Humanities) 5, Nr. 1 (17.10.2022): 42–62. http://dx.doi.org/10.26555/ijish.v5i1.4896.
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This paper aims to describe the concept of justice in Islam according to Majid Khadduri, a Muslim scholar in the modern era. In Islamic theology, for example, justice is not only related to aspects of humanity but also divinity. In the secular sciences, justice is widely discussed in terms of substance and procedure. Likewise, in the discourse of Islamic theology, the value in question tends only to divinity, meaning that the measure of good value is God or the texts of the holy book. However, for Majid Khadduri, these values are not only related to humanity but at the same time they must be close to what God wants and religion in general. The synthesis of the two views above seems to be united in the concept of Khadduri. Therefore, the problem in this paper is how the construction of justice according to Majid Khadduri and its implications for the formulation of justice in the context of religious humanity. The results of the study show that human actions are judged fairly if they are based on correct norms and carried out with good procedures. In addition, with the development of social problems in society, such as injustice, it is also important to formulate the concept of justice which truly is a concept that can provide and be useful in solving this sense of injustice. This article will contribute and can be used as an approach in creating the spirit of changing, enlightening in Muslim society.
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Wahyudi, Trubus, und Sutrisno Sutrisno. „THE JURIDICAL REVIEW OF THE IMPLEMENTATION OF SUPREME COURT REGULATION CONCERNING GUIDELINES FOR ADJUDICATING MARRIAGE DISPENSATION“. Jurnal Pembaharuan Hukum 9, Nr. 2 (02.09.2022): 308. http://dx.doi.org/10.26532/jph.v9i2.23923.
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This reseach aims to know the law enforcement paradigm relating to adjudicating cases of marriage dispensation applications as the implementation of Perma Number 5 of 2019 is part of the litigation task that must be carried out by the judiciary as a form of a case settlement which is a community need for justice seekers for the sake of upholding the law supremacy and justice in Indonesia. Normatively the legal arrangements for the Marriage Dispensation case are Article 7 of Act No. 1 of 1974 concerning Marriage, Act No. 16 of 2019 concerning the First Amendment of Act No. 1 of 1974, Article 7 of the Compilation of Islamic Law, and Regulation of the Supreme Court (PERMA) Number 5 of 2019 concerning Guidelines for Adjudicating Marriage Dispensation Applications. This study used a sample of several decision objects in certain Religious Courts in the jurisdiction of the Central Java Religious High Court, through a series of research methods with a sociological juridical or Social legal Research, and data collection techniques through interviews and library studies as well as several Religious Court decisions regarding inkracht (permanent) Marriage Dispensation. In this study, aspects of the examination of the Marriage Dispensation case were revealed by the judges in exploring substantive reasons related to the age of children who are not old enough to marry according to the law. The result shown that the implementation of Perma Number 5 of 2019 regarding Guidelines for Adjudicating Marriage Dispensation Applications in Religious Courts can be formulated in the form of a dictum,"Declaratives” as a court product and what are the legal consequences regarding the stipulation of a Marriage Dispensation by the Court which functions to benefit, justice, and fair legal certainty.
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Gallagher, Robert. „The Integration of Mission Theology and Practice: Zinzendorf and the Early Moravians“. Mission Studies 25, Nr. 2 (2008): 185–210. http://dx.doi.org/10.1163/157338308x365369.
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AbstractThis paper explores the key characteristics of Count Nikolaus Ludwig von Zinzendorf's mission theology that influenced the early Moravian missional practice. After discussing the early eighteenth century European historical context and the Spirit-renewal of the Herrnhut community, the paper considers Zinzendorf's theology on the death of Christ, the prominent role of the Holy Spirit, and harvesting the "first fruits." These theological distinctives contributed in determining the motivation and message of these pioneer Protestant missionaries. It then takes into account some of the subsequent methods such as working with the marginalized, practicing the love of Christ in cultural humility, and preaching the gospel in the vernacular. The main contributions of the early Moravians to mission were that they brought an understanding that spiritual renewal preceded mission renewal, the atoning death of Christ is central to mission theology, and a Protestant recognition that it had an obligation to do mission. On the other hand, the foremost negative aspects of Moravian mission were their obsession with the physical death of Christ and an ignorance of the broader social issues that at times resulted in a lack of contextualization, religious syncretism, indifference to social justice, and extreme subjectivism.
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Ibda, Hamidulloh. „PENGUATAN NILAI-NILAI SUFISME DALAM NYADRAN SEBAGAI KHAZANAH ISLAM NUSANTARA“. JURNAL ISLAM NUSANTARA 2, Nr. 2 (20.11.2018): 148. http://dx.doi.org/10.33852/jurnalin.v2i2.92.
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This article discusses nyadran, Sufism values in it, and the strategy to preserve it. The findings in this article, nyadran is as one of the archipelago Islamic treasures having high Sufism values. Sufism values contained in nyadran are longing, holding back lust, self-examination, repentance, ascestism, wisdom, maintaining purity, courage, and the value of justice. There are several strategy to preserve nyadran in the fourth Industrial Revolution era so that Muslims will not be disruption from their culture. First, the movement to save humanity from the condition of confusion through nyadran. Second, the incorporation of inner aspects and modernity through nyadran. Third, educate the public that nyadran contains Sufism values. Fourth, the development of nyadran through cultural and religious based tours. Fifth, the concept of cultural parties in nyadran. Sixth, community dialogue with preacher, ulema, modin with the aim of discussing understanding, wisdom, and the benefits of nyadran for social life, nature, and aspects of worship to God.