Theology and Human Rights in Muslim and Non-Muslim Countries

Human rights are rights that humans have not because they are given to them by society, so they are not based on positive laws, but based on their dignity as human beings. These rights are universal and belong to everyone, rich or poor, male or female. Human rights are legal rights, which means that they are the law. Human rights in Islam began with the events of the Medina Charter and the Cairo Declaration. In principle, human rights in Islam refer to al-dlaruriyat al- khamsah or what is also called al-huquq al-insaniyah fi al-islam (human rights in Islam). The concept contains five main things proposed by Imam Ash-Syathibi that must be maintained by each individual, namely protecting the soul, protecting the mind, protecting property, and protecting offspring. These five basic points must be maintained by every Muslim in order to produce a more humane life order, based on respect for individuals for individuals, individuals with society, society with the state, and religious communities with other religious communities. Meanwhile, in the Western world, human rights were formalized in the 17th century in England, starting with the signing of a charter agreement with the nobility known as the Magna Charta. Then, the French Declaration which contains the rule of law that guarantees human freedom in the legal process which then produces an existing human rights principle. This principle is the principle of presumption of innocence. This principle states that people are presumed innocent until there is a decision from a court of law that has valid legal force has stated that he is guilty. It is undeniable that it is the Western world that has officially pioneered the existence of laws that regulate human rights officially and legally. With the declarations made by the West, it automatically affects other countries. In this case, it can be seen that the values of Freedom of Human Rights basically already exist in Islam. It's just that regular and organized arrangements were started by countries outside Islam with various interpretations. To apply the rights possessed by every human being in this world, it is very necessary to hold equality before the law. With this equality, the rights owned by individuals will get the same legal portion and there is no discrimination between one another

Konsep dan Sistem Nilai Dalam Ajaran Agama Islam dan Aliran-Alirannya

Value is an abstract reality, value may be felt in each person as a driving force or principles that guide life. Values can also manifest out in patterns of behavior, attitudes and mindsets. Value in Arabic itself is not non-material or abstract. Values that are not visible but real can be seen seeing the benefits. Value comes from the root word qiimatun from which the word qoyymatuun is also formed which means straight, as in QS. Al-Bayyinah:3-5. Values and virtues in Islam have two aspects, namely normative and operative aspects. Which includes good grades, half good grades, neutral grades, poor grades, and bad grades. The main values of Islamic teachings have aqidah values, sharia values, and moral values

PEMAHAMAN NILAI-NILAI AJARAN AGAMA (ANALISIS PENDEKATAN TEORI KONFLIK DAN TEORI FUNGSIONAL)

Religion has two main forces, namely as a factor of the power of unifying power (centripetal) and a factor of strength of divisive power (centrifugal). In a pluralist, multiethnic society, language and religion are presented as centripetal factors and also function as social control and motivators of development with a human dimension. Even religion also acts as an instrument of glue for the integrity of the nation. The critical function of religion is necessary not only to sensitize the mindset and behavior of individuals in society, but also to provide direction to development concepts and planning. Conflict theory arose as a reaction to the emergence of functional structural theory. Functional theory in sociology is one of the perspectives in sociology that views society as a system consisting of parts that are interrelated with one another. This theory views that society is static or in a balanced change, where each element of society has a role in maintaining stability. While conflict theory is a situation that everyone does not want because it harms material and nonmaterial. Marx and Weber categorically rejected the idea that society tends to lead to basic consensus or harmony, in which the ongoing structure of society works for the good of everyone. From these two things, it can be concluded that conflict is a social phenomenon that is present in social life, so conflict is inherent, meaning that conflict will always exist in every time and space, anywhere and anytime. In this view, society is an arena of conflict or an arena of conflict and integration that always takes place. Therefore, conflict and social integration are symptoms that always fill every social life, and the function and role of religion needs to be maintained in social and state life as the main force

Dialektis Gademer

Hans-Georg Gadamer is one of the thinkers who falls into the group of ontological hermeneutics. Gadamer matured the idea of consciousness, interpretation of texts and phenomena and discovered the philosophical problem of developing an ontology of understanding objectively in progress. Hermeneutics is always related to language. Gadamer stated that language is the modus operandi of humans' way of being in the world and a form that seems to embrace the entire constitution of the world. For Gadamer, language is time, human existence, being, and truth. Mastery of a language and its unique set of experiences and traditions is the main requirement for the disclosure of ontology itself. The important point of Gadamer's hermeneutic theory refers to the hermeneutic circle regarding dialectical understanding. Dialectical understanding is a process of historical awareness, born due to the involvement of the dimensions of time, namely past, present and future. Truth is achieved when there is a fusion of the horizons of the text, actors and interpreters (fusion horizon). In this understanding, the involvement of language becomes very important. Interpretation is not just reproductive work but rather productive understanding, giving birth to new interpretations and meanings. Gadamer formulated two forms of understanding, namely understanding the truth content and understanding the intention. Understanding content means understanding the meaning contained in the propositions and substance of the text material. Understanding intention means understanding the conditions or situations behind a phenomenon or text. Understanding this second aspect then became Gadamer's attention as an awareness of historical understanding. Historical understanding is obtained through the proposition of historicity, where the awareness of the subject (text interpreter) in carrying out analysis (text interpretation) is required to be inseparable from the study of historical experiences related to the text. Understanding the text is understanding history with the principles of space and time).Keywords: Gademer, Dialectics, Hermeneutics, Understanding

AGAMA DAN NILAI SPRITUALITAS

Human needs for religion cannot be denied other than because humans have religious nature, humans need religion because humans who have perfection and lack and also humans are always presented with challenges to be able to go through various problems so humans need to be fortified with religious values. And with the true values of spirituality life peace can be realized. Spirituality is essentially a concern across religions and races. And what is clear is that spirituality is a concern for cross beings. Spirituality which is an innate human instinct is an important point in the birth of religion. Religion can last for a long time. And also as a place to be able to preserve spiritual experiences

Transformasi kejahatan dari offline menjadi online berbasis media sosial menurut pandangan Al-Qur’an (analisis cyber bullying)

The transformation of crime from the offline world to the online world has become a striking phenomenon along with technological developments. Viewing the Qur'an as a source of Islamic teachings provides a valuable perspective in understanding this phenomenon. In this context, this research examines the verses of the Qur'an that are relevant to this problem using ulama's interpretation as a tool for deeper understanding. The Qur'an teaches moral values, ethics and guidelines for Muslims in dealing with the problem of online crime. By referring to verses of the Qur'an such as Surah Al-Hujurat (49:11), Surah Al-Isra' (17:33), Surah Al-Ma'idah (5:38), and Surah An-Nisa (4:29), this research illustrates how the views of the Koran can be applied in maintaining online ethics, avoiding crimes such as cyber bullying, theft and fraud, as well as creating an online environment that is more polite and respectful of others. This research uses a qualitative descriptive approach with an interpretation of the Al-Qur'an, providing insight into moral values that can shape better online behavior in accordance with Islamic teaching

Metodologi Kajian Hadis Tentang Pemahaman Hadis Shahih Dalam Hal Wanita Sebagai Istri Salehah (Hadis Ahmad Ibn Hanbal dan Ibnu Majah Studi Sanad dan Matn)

Wanita sebagai istri salehah adalah wanita yang senantiasa menjalankan perintah Allah sebagaimana yang telah diwajibkan dalam Alquran dan Hadis. Wanita salehah yang patuh terhadap suami adalah wanita yang melaksanakan segala apa yang diperintahkan oleh suami tentang hal-hal yang dapat menyenangkan dan membahagiakan rumah tangga. Adapun perintah yang bertentangan dengan ajaran agama maka seorang istri berhak untuk tidak mengikutinya. Yang dimaksud dengan seorang istri harus dapat menjaga amanah dan harta suami adalah wanita yang dapat menjaga rahasia rumah tangga baik dalam hal suka maupun duka terhadap orang lain dari lingkungan rumah tangganya. Jenis penelitian ini adalah penelitian pustaka (library research). Kategorisasi sumber data dibagi kepada dua. Pertama, sumber primer yaitu kitab-kitab Hadis, terdiri dari sunan al-Nasa’i, Ibn Majah dan Ahmad Ibn Hanbal. Kedua, literatur pendukung lainnya, sehingga dapat diketahui ke-sahih-an Hadis yang diteliti. Dalam proses pengumpulan data dilakukan tahrij al-Hadis yaitu penelusuran Hadis kepada sumber asli melalui kitab al-Mu’jam al-Mufahras li al-Fahz al-Hadis al-Nabawi yang di dalamnya dikemukakan beberapa perawi Hadis yang menuliskan Hadis lengkap secara sanad dan matnnya. Kemudian melakukan i’tibar, kegiatan ini dilakukan untuk melihat dengan jelas jalur sanad, nama-nama perawi dan metode periwayatn yang digunakan oleh setiap perawi. Untuk memudahkan kegiatan i’tibar tersebut, dilakukan pembuatan skema seluruh sanad Hadis yang mempunyai muttabi’ dan syahid. Selanjutnya dilakukan penelitian terhadap rawi, untuk melihat keadilannya dan kapasitas intelektualnya (dhabit), yang lazim disebut tsiqat, ke-muttasil-annya, informasi jarh wa ta’dil dan menyimpulkannya. Setelah dilakukan penelitian secara sanad bahwa Hadis tentang wanita salehah yang diriwayatkan oleh al-Nasa’i, Ibn Majah dan Ahmad Ibn Hanbal adalah sahih lijatihi (sanadnya bersambung, para perawinya adil dan dhabit tidak terdapat syaz dan illat). Dari aspek kritik matn Hadis tentang wanita salehah relevan dengan keberadaan ayat-ayat Alquran, Hadis mutawatir, tidak bertentangan dengan akal dan tidak bertentangan dengan sejarah. Dengan demikian nilai dari Hadis tentang wanita salehah dari segi sanad dan matnnya sahih lijatihi. Untuk itu Hadis tersebut dapat dijadikan hujjah (sandaran hukum)

BID’AH DALAM KAJIAN HADIS

Bid'ah is creating and starting something for the first time and there is no related experience about that. It can be interpreted as a path in religion that is made up (without any evidence or instructions) resembles the Syariat (Islamic teachings). This type of research is library research using the hadith approach. In obtaining the data, several studies of hadith related to the views of scholars regarding bid'ah are presented. Regarding to this interpretation, it was found that first, bid'ah is an act that is prohibited in Islamic teachings because bid'ah is additions in terms of aqidah and worship that are not contained in Islamic law. Second, heresy is Al-Ikhdas, which is making up something new that has no previous example. Third, something new is based on religion, meaning that an act that is made up is connected with religious teachings and the perpetrator believes in