Al-Arba’in al-Nawawiyah is recognized as one of the most celebrated collections of hadith in the Islamic scholarly tradition. Compiled by Imam al-Nawawi, this work brings together forty-two carefully selected authentic sayings of the Prophet Muhammad (peace be upon him), encompassing the essential pillars of Islamic teachings including theology (aqidah), worship (ibadah), jurisprudence (fiqh), ethics (akhlaq), and social interactions (mu'amalah). Due to its concise yet comprehensive content, this compilation has served as a foundational reference in Islamic education across the Muslim world. Among the core themes explored in this collection is the concept of amar ma’ruf nahi munkar the imperative to promote good and prevent wrongdoing. This principle is not limited to personal piety but plays a vital role in shaping a morally conscious and socially cohesive community. The aim of this study is to examine how this concept is presented in Al-Arba’in al-Nawawiyah and interpreted across generations through numerous sharh (commentaries) by classical and contemporary scholars. Adopting a qualitative-descriptive approach through textual analysis, this study investigates more than fifty-one commentarial works on Al-Arba’in al-Nawawiyah. The analysis focuses on hadiths directly related to amar ma’ruf nahi munkar, with particular attention to how scholars employ both linguistic (lughawi) and legal (fiqhi) frameworks using analytical (tahlili) and general (ijmali) methods to extract meaning and explore social implications. Findings reveal that linguistic and legal interpretations in these commentaries enrich the understanding of the relevant hadiths and underscore the broader societal function of amar ma’ruf nahi munkar. Rather than a mere moral exhortation, the principle emerges as a strategic tool for fostering collective responsibility, preserving ethical order, and nurturing a just and compassionate society. It thus stands not only as a religious obligation but as a cornerstone of Islamic social ethics.
Undoubtedly, understanding the theoretical foundations of ethics and its role is essential for achieving ethical guidelines. Cosmological foundations are among the foundations discussed in the field of metaethics, which reflect the views of thinkers on the worlds of existence and the principles governing them. Since the belief or denial of the world of matter and the worlds after the world are influential in the fields of moral epistemology, moral ontology, and moral motivation; This article, written in a descriptive-analytical manner and based on the works and ideas of Feyz Kashani, seeks to explain the foundations of cosmology and its effectiveness in ethics, and has reached achievements such as the meaningfulness of ethics with regard to the belief in the world of the atom, and moral motivation due to the belief in the worlds after this world and the reward and punishment in the hereafter. It has also pointed out the justification of the reason for ethical life due to the belief in the all-seeing controller and the owner of laws and traditions in the world.
Preserving traditional culinary heritage is essential to maintaining local cultural identity amid modernization. This study analyzes the role of social capital in preserving Empal Gentong, a traditional Cirebonese dish with strong historical and cultural significance. Using a descriptive qualitative approach, data were collected through observation, in-depth interviews, and document analysis. The results show that social capital—trust, social networks, and social norms—contributes significantly to preserving the authenticity of recipes, cooking techniques, and cultural values. Local culinary communities and intergenerational involvement play a key role in transmitting these values. Furthermore, collaboration between local governments, tourism stakeholders, and Micro, Small, and Medium Enterprises (MSMEs) is strengthened through social capital, enhancing promotion and preservation efforts. The study concludes that cultural culinary preservation relies on economic factors and strong social ties within the community. Strengthening social capital is therefore vital to sustaining local food heritage.
Moderation is a concept that means a middle way that promotes balance in the form of beliefs and morals expressed in the religious attitudes of individuals or groups amidst diversity. The aim of this research is to investigate student organization moderation at The State University of Semarang, specifically focusing on Muslim and non-Muslim student activity units on ethics and habituation. This study uses a quantitative method by collecting data through a questionnaire. Selection of the sample using an accidental sampling technique. The number of research respondents was 120 students of Semarang State University—data analysis using SPSS. The main point on comprehending and applying religious teachings in a way that ensures their consistency, moderation is known as religious moderation. Here, moderate refers to not being excessive or extreme. Thus, it is the practice of religion that is moderated here rather than the religion itself. Since religion derives from the All-Perfect God, it is flawless in and of itself. Everyone interprets and applies religious teachings differently, though.
ABSTRACTThis article examines the study of Indigenous religions and ethics in the late‐nineteenth and early‐twentieth centuries. Over the past few decades, scholars have grappled with the colonial origins of religious studies. This essay focuses on the history of anthropological scholarship on Indigenous religions and the significance of this work for the growth of the academic study of religious and ethical systems. I first consider scholarship on Indigenous ethical systems produced by theologians and comparative religionists. I next consider how anthropological concepts of cultural relativity offered scholars of religion important tools to broaden and deepen understandings of Indigenous cultures. Finally, I address the limits of these anthropological tools. During this era, scholars increasingly argued that Indigenous cultural traditions were worthy of study; however, the prevailing racialized assumptions contributed to assessments of these ethical systems as inferior to Euro‐American religio‐ethical systems.
ABSTRACTThis article sketches an intellectual history of the distinction between Christian theology and Christian ethics. The twists and turns of that history have been obscured by a recent tendency to deny the distinction's usefulness, as part of a wider strategy for reasserting theology's relevance to modern social problems. By contrast, earlier theologians assumed the value of the theology/ethics divide, interpreting it through Aristotelian, neo‐Kantian, and finally Marxist categories. The distinction fell into disrepute because theologians struggled to maintain the distinction consistently and disagreed on the concerns implicated by it, variously using it to affirm the moral subject's agency, the divine/human difference, or the complexity of real people's circumstances. Nonetheless, the distinction has persisted as a useful shorthand for recognizing the limitations of Christian theology, qua a conceptual discourse, in fully apprehending its subject matter of the Christian life.
In order to protect Muslim adolescents from the harmful effects of social media and to encourage its responsible, ethical usage, this essay examines the vital and complex roles that parents, educators, and Islamic scholars play. As the fundamental foundations of the family and society, parents are primarily responsible for raising, guiding, and safeguarding their children throughout their entire lives. Islam places a great emphasis on parents—to treat them kindly is to adore Allah—which emphasizes their important responsibility to inculcate moral, religious, and ethical ideals in their offspring. After that, the essay explores the precise duties that these three groups need to play when it comes to using social media. In order to combat problems like cyberbullying, parents are encouraged to actively avoid becoming "Fitnah Mongers" by engaging in inappropriate online trends, set clear boundaries and productive schedules (including screen time limits), and cultivate healthy, open relationships. They should also educate their children about the proper use of social media. In a similar vein, educators are positioned as the next most important people, charged with fostering moral behavior and character development. Their responsibilities include teaching social media ethics (including how to deal with cyberbullying and false information), promoting the use of social media to acquire useful knowledge and skills, and offering an educational setting that combines degrees with real-world skills to help people resist the allure of improper financial gain on the internet.
ABSTRACT
The current rapid flow of globalization makes foreign culture enter through several media platforms without any filtering. Including Korean culture that enters and spreads among teenagers. Popular culture of the Korean wave or better known as the "Korean Wave/Hallyu" has its own characteristics in attracting devotees. Hallyu presents music, films, dance, television dramas, and culinary delights that suit the interests of the younger generation. In the past few years, Korean music or Korean pop and Korean dramas have been increasingly discussed. In addition, K-Pop has also become a trending topic on several social media such as Instagram and Twitter. Therefore, the entry of the Korean wave really needs to be discussed and reviewed for its development and its impact on Indonesian culture. The purpose of this research is to find out how the impact of the Korean Wave has on Indonesian culture. The method in this research is a qualitative method, with data collection techniques using questionnaires. The subjects in this study were students of Sriwijaya University. The results of the study stated that the Korean wave had a significant influence on students, not a few of these students were interested in finding out more about the culture in South Korea.
ABSTRAK
Pesatnya arus globalisasi saat ini membuat budaya asing masuk melalui beberapa platform media tanpa adanya penyaringan. Termasuk budaya Korea yang masuk dan menyebar di kalangan remaja. Budaya populer gelombang Korea atau yang lebih dikenal dengan “Korean Wave/Hallyu” memiliki ciri khas tersendiri dalam menarik peminatnya. Hallyu menyajikan musik, film, Dance, drama televisi, hingga kuliner yang sesuai dengan minat generasi muda. Dalam kurun waktu beberapa tahun terakhir, musik Korea atau Korean pop dan drama Korea semakin marak diperbincangkan. Selain itu, K-Pop juga menjadi trending topic di beberapa media sosial seperti instagram dan twitter. Oleh karena itu masuknya Korean wave sangat perlu untuk dibahas dan ditinjau karena berdampak terhadap kebudayaan Indonesia. Tujuan dari penelitian ini adalah untuk mengetahui bagaimana dampak dari Korean Wave terhadap kebudayaan Indonesia. Metode dalam penilitian ini adalah metode kuantitatif dengan teknik pengumpulan data menggunakan angket kuesioner. Subjek dalam penelitian ini adalah mahasiswa Universitas Sriwijaya. Hasil penelitian menyatakan bahwa Korean wave memiliki pengaruh yang signifikan pada mahasiswa, tidak sedikit dari mahasiswa tertarik untuk mencari tahu lebih dalam bagaimana kebudayaan di Korea Selatan.
Penelitian ini hadir untuk menganalisis ayat-ayat mengenai Al-Khosyah dan bagaimana penerapannya pada kehidupan modern. Agar pembaca bisa memahami rasa takut yang seperti apa yang seharsnya dimiliki oleh hamba kepada Tuhannya. Penelitian ini merupakan penelitian kepustakaan (Library Research). Dengan menggunakan metode kajian tematik. Teknik pengumpulan data dilakukan dengan mengumpulkan ayat-ayat yang bermakna “Takut” pada tafsir Al-Khaw??ir ?aula Al-Qur’?n Al-Kar?m. Dan menganalisis penafsiran Imam Al-Sya’r?w? dalam kitab tafsir Al-Khaw??ir ?aula Al-Qur’?n Al-Kar?m. Dan menganalisis bagaimana implementasinya bagi masyarakat modern. Kesimpulan dari penelitian ini adalah Al-Khasyah merupakan rasa takut yang disertai dengan pengagungan dan penghormatan kepada objek yang ditakuti. Ciri-ciri dari orang yang memiliki al-Khasyah adalah pertama, senantiasa merasa diawasi Allah. Kedua, beramal semata-mata hanya hanya untuk Allah dan selalu menghisab dirinya. Ketiga, ketika dia melihat pada dirinya terdapat sesuatu yang menyimpang dengan firman Allah, dan ia mengingat ancaman Tuhannya. Maka akan bergetar kulitnya disebabkan oleh rasa takut kepada Tuhannya. Cara mengimplementasikan al-Khasyah adalah Mentadabburi Ayat-Ayat Kauniyyah, mempelajari Ilmu-Ilmu yang Membuat Semakin Mengenali Allah, senantiasa Merasa Diawasi Allah, berinf?q di Jalan Allah, memperbanyak Berdzikir kepada Allah. Faidah dari memiliki al-Khasyah adalah mendapatkan ampunan dan balasan yang besar, berhati-hati terhadap hari kiamat, masuk ke dalam Surga, mudah untuk menerima peringatan dan hidayah, dan mendapatkan keridhoan Allah.
Religious ethics, Religions. Mythology. Rationalism
Among the types of works, moral books should pay more attention to the persuasion the audience, because they are basically written with the aim of influencing the behavior of the audience; So that they can remove their moral vices and motivate them to do good deeds. One of the most important Shia moral works in Persian language is called Mi’raj al-Sa’adat. Mullah Ahmad Naraqi (died in 1244 or 1245 AH) freely translated his father Mullah Mahdi's (died 1209 AH) Jami’ al-Sa’adat from Arabic to Persian, added some content to it, and made some corrections in the arrangement of the content; In such a way that he himself talks about "authorship" in the introduction of the book, which he named Mi'raj al-Sa’adat. Naraqi used the verses of the Holy Qur'an, authentic Shia traditions and hadiths, previous moral books, Views of Greek sages and meaningful Persian literature to outline the ethical issues of Me'raj al-Sa’adat. This book found a high place among Persian moral books since that time. In the article the signs of this success will be described. The popularity and fame of this work, in addition to being related to the value of the contents and the credibility of Fazelein Naraqi (Mullah Mahdi and Mullah Ahmad Naraqi), also comes back to the features of the text that lead to the audience's persuasion. In this article, the focus will be on the text of the book Mi’raj al-Sa’adat, and the success factors of Mullah Ahmad Naraqi in communicating with the audience and persuading them will be considered.
ABSTRACTThis essay defends a Buddhist answer to the question of how a skeptical tradition might account for its moral position. Two domains in Buddhist thought and practice are often considered to be dissimilar, perhaps contradictory. On the one hand, there is an aspiration to nirvana and a philosophy that describes everything as “emptiness” and rejects, with apparent universality, “attachment to views.” On the other hand, Buddhist traditions of practice recommend actions based in compassion and loving kindness, and the cultivation of contentment, introspective awareness, and peace of mind. It is argued that these arenas are not in conflict, but are linked through Buddhist psychology, wherein the proven limitations of concepts are quite explicitly leveraged to show that beings hampered by such limits ought to think and act with epistemic humility. The result is not nihilism, but a method for improving our perspectives on ourselves and our society—a method that may serve as a model for humanistic research.
Hansjörg Dilger is Professor of Social and Cultural Anthropology at Freie Universität Berlin with a specialisation in critical medical anthropology and the anthropology of religious diversity. His research has a regional focus on Tanzania and South Africa and migratory contexts in Germany. He was a visiting professor at the University of Vienna and visiting fellow at the University of Witwatersrand (both in 2014) and Assistant Professor of Anthropology and African Studies at the University of Florida (2005–2007). Between 2015 and 2019, he was President of the German Anthropological Association (GAA): in this capacity, he and the GAA board pushed toward the firm integration of ethical reflexivity in Social and Cultural Anthropology in Germany. Rosa Cordillera A. Castillo talked with him about research ethics and the role of professional organisations and academic institutions.
History of Asia, Unlocalized maps (Asian studies only)
Abstract: This research focuses on developing the content/materials of Madin Takmiliyah curriculum managed by LP. Ma’arif Jepara. This research aims to: a) Describe the strategic role of the LP. Ma’arif Jepara in Madin Education, b) developing the Madin Takmiliyah Curriculum model in Jepara regency c) measuring the effectiveness of Madin Takmiliyah curriculum development in Jepara regency. This study is a Research and Development research (R&D) using the ADDIE model, namely development with stages; analysis, design, development, implementation and evaluation. Data collection techniques using Dhelphi technique, FGD, product practicality testing, small-scale product trials and large-scale product trials. The results of the study explained that; a) LP Ma’arif Jepara’s education system includes supervision, coaching, and mentoring for each Madrasah Diniyah in various regions including management, learning and others. b) curriculum development includes content, methods and learning assessment., c) Madin curriculum model developed is considered effective with a barometer that is easy to translate, implement, evaluate and improve the management of the education system and human resources
Abstrak: Penelitian ini fokus pada mengembangkan isi/materi kurikulum Madin Takmiliyah yang dikelola LP. Ma’arif Kab. Jepara. Penelitan ini bertujuan untuk: a) Mendeskripsikan peran strategis LP. Ma’arif, Kab. Jepara dalam Pendidikan Madin, b) mengembangkan model Kurikulum Madin Takmiliyah di Kab. Jepara, c) mengukur efektifitas pengembangan kurikulum Madin Takmiliyah di Kab. Jepara. Penelitian ini adalah penelitian pengembangan dan R & D dengan menggunakan model ADDIE, yaitu Pengembangan dengan tahapan; analisis, desain, development, implementation dan evaluation. Teknik pengumpulan data dengan menggunakan teknik Dhelphi, FGD, uji kepraktisan produk, uji coba produk skala kecil dan uji coba produk skala besar. Hasil penelitian memaparkan bahwa; a) LP Ma’arif Kab. Jepara dalam sistem pendidikan meliputi pengawasan, pembinaan, dan pendampingan bagi setiap Madrasah Diniyah di berbagai wilayah meliputi manajemen, pembelajaran dan lain-lain. b) pengembangan kurikulum meliputi isi, metode dan penilaian pembelajaran., c) model kurikulum Madin yang dikembangkan dinilai efektif dengan barometer mudah diterjemahkan, dilaksanakan, dievaluasi dan meningkatkan manajemen sistem pendidikan dan SDM.
Religious diversity on college campuses poses a number of challenges for university ethics. Though it has been more than 50 years since Catholic teaching embraced the principle of religious liberty, it is not always clear what the implications are for Catholic universities. The increasing number of Muslims at US Catholic universities provides a good test case for examining universities’ ethical responsibilities in relation to religious diversity – both in respecting religious liberty, and also in providing pastoral care to non-Catholics, as Ex Corde Eccelsiae requires. Interviews with various members of US Catholic university communities reveal ethical, theological, and practical challenges, but also some promising experiences.
Many Muslim theologians have examined the nature of moral goodness and badness when discussing divine actions. In the meantime, most of them have defined moral goodness and badness on the basis of other concepts that considered more basic. The most frequent definitions of good and bad in their works can be divided into three general groups: negative definitions, positive definitions and definitions containing elements of divine reward or punishment. On "negative definitions" moral good action is defined using the means of negation (not merited vituperation); but this is not the case in positive definitions. An examination of the historical developments of the definitions by Imamiyyah shows that Nasir al-Din al-Tusi is a turning point in this regard in three respects. The first is that the theologians before him, with the exception of Abu al-Salah al-Halabi, defined the good and the bad negatively, while most theologians after al-Tusi have turned away from negative definitions in an attempt to provide a positive definition or a definition containing reward and punishment. Second, among the Mu'tazilites and the Imamī mutakallimun, al-Tusi was the first theologian to use the elements of divine reward or punishment in one of his definitions; and this definition has given rise to new theoretical discussions among theologians after him. And thirdly, before al-Tusi, the most Mu'tazilī and Imamī theologians used the element of "entitlement", while al-Tusi is the first one who removed the element of "merit" (Istihqaq) in one of his definitions and used the element of "necessity" instead.
Bangladesh is a Muslim-majority society with more than 163 million people. Most Bangladeshis hold the ideals of Islamic norms and values which is manifest in all sorts of socio- cultural behaviour. In reference to such values, the tradition of legitimizing child marriage in Bangladesh is the issue that needs to be addressed in a holistic yet rigorous approach. Currently, Bangladesh ranks 4th in the world and 1st in Asia in terms of child marriage. Recently the Child Marriage Restraint Act 1929 has been abolished and it has been replaced by the Act of 2017 preserving article 2 of the previous statute, the legal age for marriage for a boy 21 and for a girl 18. This Act adds article 19 which legalizes minors (below 18 years of age) to be married off with the consent of the parents/guardians at the presence of a magistrate under “special circumstances” deemed with securing the best interest for them. The law artfully coincides with the Muslim Marriage Law which allows participants of 15 years and above to get legally married, and as such contradicts the international law and the Act of 2017 itself. In the West intimate relationships including extra-marital cohabitation before reaching 18 years of age are culturally accepted. In contrast, such extra-marital and intimate relationships are strictly prohibited in Muslim-majority societies, which are dearly adhered in Bangladeshi Muslim culture. This study examines how the religious cultural and socio- economic realities influence child marriage practice in Bangladesh. Along with secondary documents, we interviewed 22 individuals including the Deputy Commissioner, the District Women and Children Affairs Officer, elected Union Parishad Chairman and Members, Social Workers, married couples and their parents/guardians at Manikganj district. In addition, we also conducted a mass survey with 62 randomly selected participants, and a voluntary online survey where the opinion of another 53 young students were collected to find broad opinion. We also collected stories of how marriages take place at the rural, urban and sub-urban areas in Bangladesh. The study has revealed that Bangladeshis does not support marriage at early ages but socio-economic reality often pushes poor into getting their children married at early ages. Many view that the special provision may encourage child marriage in the country. This study suggests that the government of Bangladesh should redefine public policy in regard to finding a middle ground between Islamic ethics and international values by exploring isomorphic mimicry and other socio-culturally accepted measures with a view to abolishing child marriage successfully.
AbstractIn recent years, Cesar Chavez’s life and legacy have been subjected to increased scrutiny. The ensuing reevaluations of Chavez, wittingly or not, are matters of ethical, as well as historical and biographical, concern. This article has two aims. First, it reconstructs Chavez’s account of exemplarity and uses it to assess his legacy. Second, it provides an account of exemplarity situated within social practices. As I argue, exemplarity operates through social practices, rather than mystically as posited by a contagion model. The end result is an ethically nuanced reassessment of Chavez and an account of exemplarity that includes its social dimension.
Empowering human resources is the key to the development and Progress of educational organizations in dealing with the global change. As the teacher is considered as the most important factor in changing education, Farhangiān University as a new one plays a key role in training, preparing and empowering student-teachers, in accordance with Islāmic values and community needs, to enter the field of education in the future perspective. The main goal of this research was to provide a model for professional empowerment of teachers in the future perspective. It was a qualitative research. The research population consisted of upstream documents, professors of the University of Farhangiān in Golestān province, from which the research sample was selected using purposeful sampling method. Data were collected using qualitative content analysis from upstream documents and semi-structured interviews with 26 professors. The results showed that the extracted model has 63 indicators, 19 components and 6 dimensions for empowerment of teachers in the future perspective. The dimensions included curriculum and educational content (4 components), digital literacy (3 components), ethics and religious insight (3 components), improvement of internship (2 components), organizational structure (4 components), and professional teacher skills (3 components) which were identified at the University of Farhangiān. Dimensions, components and indicators of the model for professional empowerment can be the basis for improving the quality of teachers in the future perspective of the University of Farhangiān.