Fahmi Akhyar Al Farabi, Abdul Kadir Riyadi, Fejrian Yazdajird Iwanebel
et al.
Khamr, as an intoxicating substance, is explicitly prohibited in Islamic law due to its harmful effects on both individual and societal well-being. In Indonesia, the increasing number of khamr abuse cases has led to various social and health-related problems. Abid al-Jabiri, a contemporary Muslim intellectual, reexamines the prohibition of khamr through his nuzuli tafsir, offering a contextual and chronological understanding of the relevant Qur’anic verses. This study analyzes al-Jabiri’s nuzuli interpretation by applying a chronological approach to the verses on khamr prohibition (Q.S. al-Baqarah 2:219, al-Nisa’ 4:43, and al-Ma’idah 5:90–91), linking their stages of revelation with the sirah nabawiyyah. Using a library-based, descriptive-analytical method and the ijmali approach, the research traces the sequential development of the prohibition to uncover al-Jabiri’s juristic framework that integrates historical context with normative guidance. Through the lens of pragmatic truth theory, the study highlights the novelty of al-Jabiri’s nuzuli method, which contrasts with traditional, static interpretations by situating the verses within an evolving socio-political context. This reinterpretation offers a rational, adaptable, and socially responsive model for applying Islamic legal principles to contemporary issues, particularly concerning the regulation and understanding of intoxicants in modern Muslim societies.
Religious ethics, Religions. Mythology. Rationalism
The paper concentrates on the philosophical discourses of four thinkers – Soren Kierkegaard, M. K. Gandhi, R. D. Ranade and B. R. Ambedkar on Ethics and Religion. Soren Kierkegaard, whose journey in philosophy made him pass through the aesthetic stage to ethical stage and ultimately religious stage landing in the realm of “faith”; where an individual arrives at without any rational commitment. M. K. Gandhi, whose journey in life encompassed politics, economics, and social realms where the underlying paradigm has always been religion. He did not consider ‘truth’ and therefore ‘morality’ as segregated from religion. R. D. Ranade, while mentioning the criteria of mystical experience, very empathetically mentions that a mystic (a saint) has the element of universality, is intellectual, emotional, has the intuitive experience of ‘spiritual realization’ and cannot be devoid of morality. B. R. Ambedkar, instead of accepting Christianity or Islam, consecrated into Buddhism; that befitted Indian contextual situation critiquing the popular Brahmanism, believed that religion must be in amalgamation and consonance with reason and scientific temperament. And this criterion was fulfilled by Buddhism (indeed with other criteria). His adopting Buddhism was more of a political movement rather than spiritual; therefore, his Buddhism in the transformed format, is called Neo-Buddhism. The research article concludes by comparing these masters’ views and ideologies in the context of ‘a possibility of ethical religion’ that has appealed my conscience.
The present study was conducted with the aim of examining the educational opinions of Ghazali in the field of ethics (in order to base it on the original religious foundations), and compiling and presenting his explanatory foundations in this field, using the "analytical-interpretive method". The results indicate that Ghazali in the field of anthropology has a two-dimensional view with special emphasis on the "inherent and divine dignity of man" as well as the "spiritual and spiritual aspect of his existence". In the discussion of theology, Ghazali considers Allah the "center and Axis of the universe" and introduces the tendency of people to theology as "natural" and "based on their divine nature". In the field of Ontology, Ghazali presents the universe as having two dimensions: "the universe of matter" and "the universe of the hereafter", both of which require human effort and life. In terms of psychological foundations, Ghazali's explanations are based on the "role of reason and will in shaping human moral behavior", "how to gain knowledge and moral values", "how to judge morally and the ultimate morality", "how to motivate morally", "the angel and goal of moderation of power". In the field of cognitive foundations, Ghazali's emphasis and focus is on "the conditions that create behavior instead of behavior itself", "the opposition to the eradication of instincts from the existence of man as the root of moral virtues and vices in man", as well as "the emphasis on harmony and balance between the three forces of the soul, as the authentic and ultimate beauty". Finally, in the field of epistemology, "the possibility of acquiring knowledge in the field of morality" and also "the extent of Appeal and emphasis on reason and revelation in the recognition of the good and ugliness of actions" are among the things mentioned by Ghazali.
Joseph Tufuor Kwarteng, Maxmos Walasi Kobi Servoh, Maclean Bajimpong Betaken
AbstractThis study examined the influence of accounting students’ religiosity on ethics education and anticorruption propensity. It also examined the relationship between ethics education and anticorruption disposition and the mediating role ethics education plays in the relationship between religiosity and incorruptibility of accounting students. A correlational research design was employed to study the population of MBA (Accounting) students in a university in Ghana, out of which a random sample of 447 was selected to participate in the survey. A questionnaire and vignette were used to gather data analysed using Partial Least Squared- Structural Equation Modelling (PLS-SEM) statistics. The study established that religiosity positively influences the internalisation of ethical values through ethics education but has no significant effect on accounting students’ incorruptibility. The internalisation of ethical values through ethics education plays a crucial role, acting as a mediating mechanism, in the relationship between religiosity and incorruptibility of accounting students. It is recommended to integrate religious teachings and entrench ethics education to cultivate moral integrity, individual accountability, and an anticorruption culture among accounting professionals. By recognising the significance of ethical educational intervention, this study expands understanding of the factors influencing anticorruption behaviour among accounting practitioners. Beyond conventional analyses, this study sheds light on the transformative potential of ethical education.
In some Eastern societies, character development is usually inseparable from people's religiosity. This research aims to reveal the role of school principals in creating student religiosity. This research uses a qualitative approach; data collection techniques are carried out through observation, involving oneself in learning activities, and interview techniques with several teachers and school principals. The collected data was validated using triangulation techniques, both sources, and techniques. This research reveals that, through example, the school principal has successfully motivated students to behave religiously. Second, the school has successfully formed students' character by applying ethics, discipline, and care. This research provides implications regarding the importance of the role of example in school principals' leadership to motivate students to behave religiously. This shows that school principals can be solid examples of students practicing religious values.
ABSTRACTReligious ethics was founded on a commitment to inclusion, welcoming projects from and about different religious and philosophical traditions. This paper argues that the increasing welcome of feminist ethics in the JRE also reveals a tension in the field between inclusion and critique: where feminist ethics is included as another tradition of ethical inquiry, its critical claims can be escaped by appeal to difference from the traditions it seeks to engage. The response to feminist critique should not be to applaud its inclusion without responding to its claims. Where this occurs, religious ethicists must renegotiate the terms of inclusion and the borders of difference. Feminist critique thus requires a return to founding questions of this journal, and the field, about the terms on which different traditions can be discussed and engaged in a common, critical conversation of religious ethics.
ABSTRACTThe field of religious ethics contributes to practices of resistance and hope in broader society. In advancing my claim that religious ethics contributes to practices of resistance and hope today, I first tell a story about the changing demographics in the field of religious ethics and why this demographic shift is important. I next focus on womanist religious scholarship as an exemplary discourse in religious ethics and how it has contributed to practices of resistance and hope in the academy and within contemporary society. While a few scholars in JRE over the last 50 years have cited and engaged womanist ethicists like Katie Cannon and Emilie Townes, I want to offer a more explicit argument on how the womanist idea has contributed to practices of resistance and hope. I maintain that womanist religious scholarship embodies the practice of undomesticated dissent and that such dissent might be understood as a contribution to larger humanistic inquiry within the academy. Finally, I briefly consider an objection to my argument through engaging Stanley Fish's claim that the purposes and ends of institutions of higher education should not be oriented toward activism.
The article discusses the features of the economic activity of the sect of the Scopians in the conditions of exile in the Yakut region of Siberia of the Russian Empire. It is noted that the religious norms of the faith of the Scopians provoked the peculiarities of their economic activity. Castration, especially the "royal seal", created conditions for the isolation of the Scopians from Russian society. The economic activity of the Scopians, on the contrary, allowed them to return to society. The Scopians could not count on full loyalty to themselves from society, since society rejected the rite of castration. Nevertheless, in the conditions of exile, the Scopians introduced capitalist relations, exploiting the local population (Yakuts) and their less well-off co-religionists. The working day of agricultural salaried workers at the Skoptsy lasted 19-20 hours a day. It should be borne in mind that the process of enrichment among the Scopians was significantly different from the similar process among European Protestants and Russian Old Believers. Protestants created religious norms, which then influenced the process of enrichment, forming a specific economic ethics of capitalist relations. The Old Believers, through enrichment, created conditions for achieving a righteous life. The Scopians sought to get out of isolation and return to society through the enrichment and development of capitalist relations.
Archaeology, Law in general. Comparative and uniform law. Jurisprudence
Shoshannah Joanna Speers, Lincoln Leehang Lau, Hannah Tait Neufeld
et al.
To respond to the unintended consequences of prevention measures to reduce COVID-1911 List of Abbreviations: COVID-19: Coronavirus Disease 2019; ICM: International Care Ministries; LGU: Local Government Unit; NGO: Non-Governmental Organization; REDI: Rapid Emergencies and Disasters Intervention. transmission, individuals and groups, including religious leaders, have collaborated to provide care to those negatively impacted by these measures. Amid these various efforts and interventions, there is a need to deepen our understanding of diverse expressions of care across various geographical and social contexts. To address this need, the objective of this study was to investigate how religious leaders in the Philippines practiced care for their communities by meeting emergency food needs amid the COVID-19 pandemic. Guided by an ethics of care theoretical orientation, we conducted 25 remote semi-structured interviews with Filipino religious leaders who partnered with a Philippines-based non-governmental organization (NGO) to mobilize essential food aid to their local communities. Through defining the efforts and activities of these religious leaders as care work, we found that religious leader experiences revolved around navigating care responsibilities, caring alongside others, and engaging holistically with the care work. Additionally, we observed how contextual factors such as the humanitarian settings where religious leaders worked, the partnership with an NGO, and the positionality of local religious leaders within their communities, fundamentally shaped the care work. This study expands our understanding of how care is practiced and experienced and also brings greater visibility to the experiences and efforts of local religious leaders in responding to humanitarian emergencies.
Human ecology. Anthropogeography, Social sciences (General)
Antony Lempert, James Chegwidden, R. Steinfeld
et al.
The current legal status and medical ethics of routine or religious penile circumcision of minors is a matter of ongoing controversy in many countries. We focus on the United Kingdom as an illustrative example, giving a detailed analysis of the most recent British Medical Association guidance from 2019. We argue that the guidance paints a confused and conflicting portrait of the law and ethics of the procedure in the UK context, reflecting deeper, unresolved moral and legal tensions surrounding child genital cutting practices more generally. Of particular note is a lack of clarity around how to apply the “best interests” standard—ordinarily associated with time-sensitive proxy decision making regarding therapeutic options for a medically unwell patient—to a parental request for a medically unnecessary surgery to be carried out on the genitalia of a healthy child. Challenges arise in measuring and assigning weights to intended sociocultural or religious/spiritual benefits, and even to health-related prophylactic benefits, and in balancing these against potential physical, functional, and psychosexual risks or harms. Also of concern are apparently inconsistent safeguarding standards being applied to children based on their birth sex categorization or gender of rearing. We identify and discuss recent trends in British and international medical ethics and law, finding gradual movement toward a more unified standard for evaluating the permissibility of surgically modifying healthy children's genitals before they can meaningfully participate in the decision.
Although scholars have examined the link between religiosity and consumer ethics, the idea of Muslim consumer ethics has not received much traction within academia. The idea of Muslim consumer ethics is a manifestation of religious revivalism. Yet, its discussion must consider the critical roles played by Muslim youth and their consumption of new media because the latter has a profound effect on shaping and directing popular Muslim youth cultures. Muslim consumer ethics encompass the moral and humanistic dimension of living in a globalized world as an extension of an individual’s religious practice. This phenomenon of ethical consumption has also been commoditized in a lucrative halal industry that fosters a Muslim identity market.
Abstrack: This study aims to describe the implementation of aqidah moral learning and find out the supporting and inhibiting factors that arise in the implementation of akidah moral learning in the city of Kendari. The type of research used is a qualitative case study. Data collection carried out is observation, interviews and documentation. The results of the study show that the implementation of akidah akhlak learning refers to the 2013 curriculum. The process of implementing akidah akhlak learning includes preliminary activities, core activities, and closing activities. In preparatory activities, the teacher prepares students mentally and physically and provides motivation and awareness by explaining the importance of the material, learning objectives, and learning procedures. The core activities include the process of exploration, refinement (elaboration), and confirmation. In closing activities the teacher and students together conclude the subject matter, and give assignments to students. The learning method applied is the lecture, question and answer, discussion and assignment methods which are adapted to the methods contained in the teacher's lesson plan and adapted to the material being taught, as well as carrying out learning evaluations in the form of daily tests. Factors that support the implementation of learning Aqidah Akhlak are teachers mastering the material and understanding student personalities to facilitate the learning process. Apart from that, it is also supported by the existence of dormitories so that all students are more controlled because all students are in dormitories and coupled with Islamic boarding school activities. The inhibiting factors are inadequate facilities and inadequate learning resources plus students are prohibited from bringing cellphones as well as students themselves who have family and educational backgrounds so that discipline is needed so that students can understand what is conveyed.
Abstrak: Penelitian ini bertujuan untuk mendeskripsikan implementasi pembelajaran akidah akhlak dan mengetahui faktor-faktor pendukung serta penghambat yang muncul dalam implementasi pembelajaran akidah akhlak di kota Kendari. Jenis penelitian yang digunakan adalah studi kasus kualitatif. Pengumpulan data yang dilakukan adalah observasi, wawancara dan dokumentasi. Hasil penelitian menunjukkan bahwa dalam implementasi pembelajaran akidah akhlak mengacu pada kurikulum 2013. Proses implementasi pembelajaran akidah akhlak meliputi kegiatan pendahuluan, kegiatan inti, dan kegiatan penutup. Dalam kegiatan persiapan, guru mempersiapkan siswa secara mental dan fisik serta memberikan motivasi dan kesadaran dengan menjelaskan pentingnya materi, tujuan pembelajaran, dan prosedur pembelajaran. Kegiatan inti meliputi proses eksplorasi, penyempurnaan (elaborasi), dan konfirmasi. Pada kegiatan penutup guru dan siswa bersama-sama menyimpulkan materi pelajaran, dan memberikan tugas kepada siswa. Metode pembelajaran yang diterapkan yaitu metode ceramah, tanya jawab, diskusi dan penugasan yang disesuaikan dengan metode yang ada dalam RPP guru dan disesuaikan dengan materi yang diajarkan, serta terlaksananya evaluasi pembelajaran dalam bentuk ulangan harian. Faktor yang mendukung terselenggaranya pembelajaran akidah akhlak adalah guru menguasai materi dan memahami kepribadian siswa untuk memudahkan proses pembelajaran. Selain itu, juga didukung dengan adanya asrama sehingga seluruh siswa lebih terkontrol karena seluruh siswa di asramakan dan ditambah dengan adanya kegiatan-kegiatan pondok pesantren. Adapun faktor penghambatnya adalah fasilitas yang kurang memadai, dan sumber belajar yang belum memadai ditambah para siswa dilarang membawa handphone serta siswa sendiri yang mempunyai latar belakang keluarga dan pendidikan yang sehingga kete;adanan sangat diperlukan agar siswa dapat memahami apa yang disampaikan.
ABSTRACT Academic dishonesty has been found to be on the increase globally, affecting the quality of education, ethics of professional practices and career outcome. Substantial literature exists on the role of religious commitment (RC) in reducing academic dishonesty (AD), but few or no studies have examined the pathways explaining this link. The present study examined whether self-efficacy mediates the relationship between RC and AD. Undergraduates of the University of Nigeria, Nsukka (N = 350, Mean age = 22.18 years) completed the Academic Dishonesty Scale (ADS), Religious Commitment Inventory (RCI-10) and New General Self-Efficacy Scale (NGSES) and also provided relevant demographic information. Results of statistical analysis indicated that RC was negatively associated with AD. Self-efficacy was also a partial mediation in the relationship between RC and AD. This implies that self-efficacy contributes to the pathways through which RC influences AD among students. Our findings suggest that consideration of students’ level of self-judgment on their ability to cope with academic demands may be an important target toward enhancing the influence of RC in reducing academic dishonest behaviors among students.
Chikita Medy, Moh. Isa Anshary, R.A. Erika Septiana
The background in this research is that, there is still a form of confusion between religious law and customs which is a strong hold in the life of the Sukaraja community in general. In fact, there is a proverb that says “let the child die, don't die custom. This illustrates how in a custom precedes other interests in life. In the Sukaraja community, customs are still practiced, including in marriage, namely the obligation to provide an alms money as the obligation to pay a dowry. Islam is not a religion that abolishes the customs of a nation or people if that nation or people choose Islam as their religion. This is because, among the factors that cause Islam to develop in various nations and countries is because Islam does not abolish the customs or culture of a nation as long as it does not contradict Islamic principles. In this study, the background of the change in the tradition of the obligation to give money as the obligation to give a dowry is influenced by several factors, namely, assessing that the amount of money given follows the level of the bride and the social strata of the bride's family in the Sukaraja community. . The researcher uses the study of the living Qur'an, which is a scientific study in the Al-Quran that looks at social phenomena in the form of the Al-Quran that lives in the Muslim community.
Bu çalışmada Diyanet İşleri Başkanlığının dinî söylemi, Diyanet Gazetesi ve Diyanet Aylık Dergide yer alan ve Diyanet İşleri Başkanlarının (Vekili ve Yardımcılarının) kaleminden çıkan Başyazılar çerçevesinde ele alınmaktadır. Cumhuriyet’e geçişte de mevcut idarî yapı içerisinde yer alan Başkanlık, din hizmetlerini kamu görevi olarak yürütmekle yükümlü tutulmuştur. Başkanlık süreç içerisinde kurulan farklı idarî birimler vasıtasıyla mevzuatın yükümlü tuttuğu görevleri yerine getirmektedir. Başkanlığın hizmet politikalarının ve hassasiyetlerinin Diyanet İşleri Başkanlarının dilinden kamuoyu ile paylaşıldığı malumdur. Diyanet İşleri Başkanları 1950’li yıllardan beri düzenli olarak yayımlanan süreli yayınlarda Başyazılar ile topluma mesajlarını sistematik olarak iletmektedir. Bu itibarla bu yazıda Diyanet Gazetesi ve Diyanet Aylık Dergi Başyazıları merkeze alınarak Başkanlığın dinî söylemi hakkında bazı değerlendirmelerde bulunulmuştur. Başkanlığın dinî söyleminde Kanunla kendisine tanınan yetkilere bağlı olarak şekillenen iman esasları ve bazı inançlar, ibadet hayatı, birlik ve beraberlik, ahlak ve sosyal hayat merkezli bir çerçevenin söz konusu olduğu; bununla birlikte ahlak ve sosyal hayata ait konulara dair mesajların daha çok ön plana çıktığı dikkat çekmektedir.
ABSTRACT This article explores the implications for Christian religious education of the theory of moral virtues formulated by Thomas Aquinas and developed by the contemporary Neo-Thomists. The analysis is divided into two parts. The first part introduces Thomistic virtue theory and presents cardinal virtues crucial for Thomistic ethics: prudence, justice, temperance and fortitude, as the reference points for moral education. This part also includes analysis of the relationship between cardinal and theological virtues, leading to the conclusion that Christian religious education also requires the development of theological virtues. The second part explores, through Thomistic theory, what factors condition the development of a person’s moral character (i.e. his/her moral virtues) and what those factors mean for supporting moral education within Christian religious education, initially within the context of Polish schooling. Particular attention is given to three issues: introducing the concept of responsibility for community members, introducing knowledge of moral virtues, and building a relationship with God.
Scholarship on transitional justice has oscillated between the pedagogical value of moral magnanimity, shown by victims of past atrocities who choose to forgive their wrongdoers, and the deterrent effect of imposing punishment on the offenders, which includes making restitution to the victims of their wrongful actions. This article examines the views of two African thinkers on this issue, Archbishop Desmond Tutu who argues for forgiveness, and Wole Soyinka who defends restitution as a better way to express respect for the dignity of both the victims and the rule of law. The article contends that while traditional African values play important roles in the perspectives of these thinkers, they do not, in themselves, justify either of the two positions they advance. The article further contrasts the positive role Tutu and Soyinka assign to historical memory and truth-telling with the strategies of social forgetting and public silence embraced in Sierra Leone and Mozambique in their quest for political reconciliation.
AbstractThis essay is an exploratory inquiry into possible Christian ethical residues in the field of comparative religious ethics (CRE), focusing particularly on the themes of tradition and canon, trajectories of ethical reflection, emancipatory criticism, common morality, and the notion of discipline. It is suggested that even if such traces exist, they may not be detrimental to the field as currently practiced.
Measuring leisure needs is an essential step in planning educational development. Educational needs are one of the educational system's foundations that underlie the planning, implementation, and evaluation of the systems. This study was conducted through survey on a sample of 400 students [200 girls (Farzanegan) and 200 boys (Pishtazan)] from elementary school (fourth and fifth grades), guidance and high school in school year 2013-14. Findings show that students at different educational levels are in dire need of leisure activities. The most important leisure needs of students in the student organization are, respectively, the need for tourism, the need for celebrations, the need for collaborative activities, the need for sports, the need for cultural activities, the need for religion and the arts. For all leisure needs, the status quo is not desirable, and there is a gap between the existing and desired state. Furthermore, there is a significant relationship between students’ socio-economic status and their leisure needs. Deprived students need more tourism, sports, participatory, cultural, religious events and celebrations than those belonging to middle and upper classes. The findings also indicate that boys are more in need of tourism, sports and gatherings, celebrations and ceremonies than girls. Girls have a greater need for artistic activities than boys. Implications of the present study emphasize the importance of extracurricular activities for students in the education system. It is important to carry out a comprehensive needs assessment in order to develop a country-wide macro strategy. It is vital to address the disadvantages of leisure programs by focusing on disadvantaged and financially disadvantaged classes, and by educating trained instructors and utilizing the power of capable educators. It is also important to address gender differences in leisure time planning for girls and boys. It is worth noting that in order to meet the leisure needs of students, it is necessary to organize tourism camps, develop and promote sports and literacy skills, formulate promotional reading programs, encourage artistic activities and create diverse artistic associations, create community clubs, vocational clubs, entrepreneurial clubs, and ethics focused on nurturing students' spiritual and moral abilities.
Abstract: This study aims to determine implementation, constraints, and implementation solutions for child friendly education based syariah curriculum in SD Muhammadiyah Program Khusus Kotta Barat Surakarta. Type of qualitative research. The results of the research are (1) Implementation of syariah-based child- friendly education at SD Muhammadiyah Program Khusus Kotta Barat Surakarta is implied with convenient schools, easy-to-ask students, does not hesitate to criticize teachers, fulfill children’s needs, good security, and participate in new teacher election. (2) Obstacles implementation of child-friendly education based on syariah curriculum in SD Muhammadiyah Program Khusus Kotta Barat lies in the competence of new teachers who have not been able to understand the meaning of syariah curriculum, human resources are still not qualified. (3) The implementation solution of syariah-based child-friendly education at SD Muhammadiyah Program Khusus Kotta Barat is a new teacher combined with the old teacher, hope the new teacher can learn with the old teacher, and the old teacher can give better explanation.
Abstrak: Penelitian ini bertujuan untuk mengetahui implementasi, kendala, dan solusi implementasi pendidikan ramah anak berbasis kurikulum syariah di SD Muhammadiyah Program Khusus Kotta Barat Surakarta. Jenis penelitian kualitatif. Hasil penelitian bahwa (1) Implementasi pendidikan ramah anak berbasis kurikulum syariah di SD Muhammadiyah Program Khusus Kotta Barat Surakarta diimplikasikan dengan sekolah yang nyaman, siswa yang mudah bertanya, tidak sungkan mengkritik guru, terpenuhinya kebutuhan anak, keamanan yang baik, dan berpartisipasi dalam pemilihan guru baru. (2) Kendala implementasi pendidikan ramah anak
berbasis kurikulum syariah di SD Muhammadiyah Program Khusus Kotta Barat terletak pada kompetensi guru baru yang belum bisa memahami arti dari kurikulum syariah, SDM nya yang masih kurang mumpuni. (3) Solusi implementasi pendidikan ramah anak berbasis kurikulum syariah di SD Muhammadiyah Program Khusus Kotta Barat adalah guru baru digabungkan dengan guru lama, harapannya guru baru bisa belajar dengan guru lama, dan guru lama bisa memberikan penjelasan lebih baik lagi.