Integrasi Syariah dengan Tasawuf

Abstract: Shariah Integration in Sufism. Islam is a religion that integrates Islamic principles and morals (sufism) on a basis of creed. For the prophet Rasulullah, this integration was reflected in his attitude which consistently obeyed the shariah in personal and social life (worship and mu‘âmalah). But on the other hand, he was a man who spent most nights with his head bowed, and shedding tears yearning for God. His heart is always connected with God. However, his loging for God gave birth to kindess to others forever with universal human value. The integration of both kindness and values can be apart, but it will continue to be championed by the Islamic scholars to draw closer together and re join in symphony. The Sunnah asserted only by intergrating both of them, joy of the world and the hereafter will materialise because they meet the needs of individual, social, and spiritual of human beings in an integrated manner.Keywords: âqîdah, shariah, fiqh, jurists, ihsân, sufism, the integrationAbstrak: Integrasi Syariah dengan Tasawuf. Islam  adalah agama yang memadukan syariah dan akhlak (tasawuf) di atas landasan akidah. Pada diri Rasulullah Saw. integrasi tersebut tercermin pada sikap beliau yang konsisten mematuhi syariah dalam kehidupan pribadi dan sosial (ibadah dan muamalah).  Sementara pada sisi lain, beliau adalah seorang yang melewati sebagian malamnya dengan rukuk dan sujud, serta tetes air mata kerinduan kepada Allah. Hati beliau senantiasa terpaut dengan Allah. Namun, kerinduan beliau kepada Allah melahirkan kebaikan kepada sesama tanpa mengenal musim dengan cita rasa kemanusiaan universal. Integrasi keduanya bisa merenggang, namun akan terus diperjuangkan oleh ulama hingga mendekat dan menyatu kembali secara simponi. Sunah Nabi menegaskan, hanya dengan memadukan keduanya, kebaikan dunia dan akhirat akan terwujud, karena keduanya memenuhi kebutuhan individu, sosial, dan spiritual manusia secara terpadu.Kata Kunci: akidah, syariah, fikih, fukaha, ihsân, tasawuf, integrasiDOI: 10.15408/ajis.v12i1.98

Integrasi Syariah dengan Tasawuf

Abstract: Shariah Integration in Sufism. Islam is a religion that integrates Islamic principles and morals (sufism) on a basis of creed. For the prophet Rasulullah, this integration was reflected in his attitude which consistently obeyed the shariah in personal and social life (worship and mu‘âmalah). But on the other hand, he was a man who spent most nights with his head bowed, and shedding tears yearning for God. His heart is always connected with God. However, his loging for God gave birth to kindess to others forever with universal human value. The integration of both kindness and values can be apart, but it will continue to be championed by the Islamic scholars to draw closer together and re join in symphony. The Sunnah asserted only by intergrating both of them, joy of the world and the hereafter will materialise because they meet the needs of individual, social, and spiritual of human beings in an integrated manner.Keywords: âqîdah, shariah, fiqh, jurists, ihsân, sufism, the integrationAbstrak: Integrasi Syariah dengan Tasawuf. Islam  adalah agama yang memadukan syariah dan akhlak (tasawuf) di atas landasan akidah. Pada diri Rasulullah Saw. integrasi tersebut tercermin pada sikap beliau yang konsisten mematuhi syariah dalam kehidupan pribadi dan sosial (ibadah dan muamalah).  Sementara pada sisi lain, beliau adalah seorang yang melewati sebagian malamnya dengan rukuk dan sujud, serta tetes air mata kerinduan kepada Allah. Hati beliau senantiasa terpaut dengan Allah. Namun, kerinduan beliau kepada Allah melahirkan kebaikan kepada sesama tanpa mengenal musim dengan cita rasa kemanusiaan universal. Integrasi keduanya bisa merenggang, namun akan terus diperjuangkan oleh ulama hingga mendekat dan menyatu kembali secara simponi. Sunah Nabi menegaskan, hanya dengan memadukan keduanya, kebaikan dunia dan akhirat akan terwujud, karena keduanya memenuhi kebutuhan individu, sosial, dan spiritual manusia secara terpadu.Kata Kunci: akidah, syariah, fikih, fukaha, ihsân, tasawuf, integrasiDOI: 10.15408/ajis.v12i1.987</p

Global burden of 288 causes of death and life expectancy decomposition in 204 countries and territories and 811 subnational locations, 1990–2021: a systematic analysis for the Global Burden of Disease Study 2021

BACKGROUND Regular, detailed reporting on population health by underlying cause of death is fundamental for public health decision making. Cause-specific estimates of mortality and the subsequent effects on life expectancy worldwide are valuable metrics to gauge progress in reducing mortality rates. These estimates are particularly important following large-scale mortality spikes, such as the COVID-19 pandemic. When systematically analysed, mortality rates and life expectancy allow comparisons of the consequences of causes of death globally and over time, providing a nuanced understanding of the effect of these causes on global populations. METHODS The Global Burden of Diseases, Injuries, and Risk Factors Study (GBD) 2021 cause-of-death analysis estimated mortality and years of life lost (YLLs) from 288 causes of death by age-sex-location-year in 204 countries and territories and 811 subnational locations for each year from 1990 until 2021. The analysis used 56 604 data sources, including data from vital registration and verbal autopsy as well as surveys, censuses, surveillance systems, and cancer registries, among others. As with previous GBD rounds, cause-specific death rates for most causes were estimated using the Cause of Death Ensemble model-a modelling tool developed for GBD to assess the out-of-sample predictive validity of different statistical models and covariate permutations and combine those results to produce cause-specific mortality estimates-with alternative strategies adapted to model causes with insufficient data, substantial changes in reporting over the study period, or unusual epidemiology. YLLs were computed as the product of the number of deaths for each cause-age-sex-location-year and the standard life expectancy at each age. As part of the modelling process, uncertainty intervals (UIs) were generated using the 2·5th and 97·5th percentiles from a 1000-draw distribution for each metric. We decomposed life expectancy by cause of death, location, and year to show cause-specific effects on life expectancy from 1990 to 2021. We also used the coefficient of variation and the fraction of population affected by 90% of deaths to highlight concentrations of mortality. Findings are reported in counts and age-standardised rates. Methodological improvements for cause-of-death estimates in GBD 2021 include the expansion of under-5-years age group to include four new age groups, enhanced methods to account for stochastic variation of sparse data, and the inclusion of COVID-19 and other pandemic-related mortality-which includes excess mortality associated with the pandemic, excluding COVID-19, lower respiratory infections, measles, malaria, and pertussis. For this analysis, 199 new country-years of vital registration cause-of-death data, 5 country-years of surveillance data, 21 country-years of verbal autopsy data, and 94 country-years of other data types were added to those used in previous GBD rounds. FINDINGS The leading causes of age-standardised deaths globally were the same in 2019 as they were in 1990; in descending order, these were, ischaemic heart disease, stroke, chronic obstructive pulmonary disease, and lower respiratory infections. In 2021, however, COVID-19 replaced stroke as the second-leading age-standardised cause of death, with 94·0 deaths (95% UI 89·2-100·0) per 100 000 population. The COVID-19 pandemic shifted the rankings of the leading five causes, lowering stroke to the third-leading and chronic obstructive pulmonary disease to the fourth-leading position. In 2021, the highest age-standardised death rates from COVID-19 occurred in sub-Saharan Africa (271·0 deaths [250·1-290·7] per 100 000 population) and Latin America and the Caribbean (195·4 deaths [182·1-211·4] per 100 000 population). The lowest age-standardised death rates from COVID-19 were in the high-income super-region (48·1 deaths [47·4-48·8] per 100 000 population) and southeast Asia, east Asia, and Oceania (23·2 deaths [16·3-37·2] per 100 000 population). Globally, life expectancy steadily improved between 1990 and 2019 for 18 of the 22 investigated causes. Decomposition of global and regional life expectancy showed the positive effect that reductions in deaths from enteric infections, lower respiratory infections, stroke, and neonatal deaths, among others have contributed to improved survival over the study period. However, a net reduction of 1·6 years occurred in global life expectancy between 2019 and 2021, primarily due to increased death rates from COVID-19 and other pandemic-related mortality. Life expectancy was highly variable between super-regions over the study period, with southeast Asia, east Asia, and Oceania gaining 8·3 years (6·7-9·9) overall, while having the smallest reduction in life expectancy due to COVID-19 (0·4 years). The largest reduction in life expectancy due to COVID-19 occurred in Latin America and the Caribbean (3·6 years). Additionally, 53 of the 288 causes of death were highly concentrated in locations with less than 50% of the global population as of 2021, and these causes of death became progressively more concentrated since 1990, when only 44 causes showed this pattern. The concentration phenomenon is discussed heuristically with respect to enteric and lower respiratory infections, malaria, HIV/AIDS, neonatal disorders, tuberculosis, and measles. INTERPRETATION Long-standing gains in life expectancy and reductions in many of the leading causes of death have been disrupted by the COVID-19 pandemic, the adverse effects of which were spread unevenly among populations. Despite the pandemic, there has been continued progress in combatting several notable causes of death, leading to improved global life expectancy over the study period. Each of the seven GBD super-regions showed an overall improvement from 1990 and 2021, obscuring the negative effect in the years of the pandemic. Additionally, our findings regarding regional variation in causes of death driving increases in life expectancy hold clear policy utility. Analyses of shifting mortality trends reveal that several causes, once widespread globally, are now increasingly concentrated geographically. These changes in mortality concentration, alongside further investigation of changing risks, interventions, and relevant policy, present an important opportunity to deepen our understanding of mortality-reduction strategies. Examining patterns in mortality concentration might reveal areas where successful public health interventions have been implemented. Translating these successes to locations where certain causes of death remain entrenched can inform policies that work to improve life expectancy for people everywhere. FUNDING Bill & Melinda Gates Foundation

Apakah Wali Itu Ada ?

243

Tasawuf menjawab tantangan global

ix, 257 hlm ; 21c

Al-qur'an dan Kesejahteraan Sosial; Sebuah Rutinitas Membangun Paradigma Sosial Islam Yang Berkeadilan dan Berkesejahteraan

AL-QUR'AN dan KESEJAHTERAAN SOSIALAl-Qur'an adalah kitab yang yang syamil dan kami, yang lengkap dan sempurna,sehingga tidak ada sesuatu pun menyangkut kehidupan manusia yang tidak dibahasdi dalam al-Qur'an, termasuk masalah kesejahteraan sosial.Selama ini, kesejahteraan sosial identik dengan terpenuhinya kebutuhan pokok suatumasyarakat yang bersifat material. Sedikitnya, ada dua cara populer yang ditempuhuntuk menciptakan kesejahteraan sosial dimaksud; Kapitalisme, yang bertumpupada kepemilikan individu; dan Sosialisme yang bertumpu pada kepemilikan kolektif.Problem utama yang dihadapi masyarakat kapitalis adalah sulitnya mengeremkeserakahan masing-masing individu. Alih-alih menciptakan kesejahteraan sosial,yang mewujud malah ketimpangan sosial. Sedangkan pada masyarakat sosialis,problem utamanya adalah rendahnya etos kerja dan produktivitas, karena sebagianbesar kebutuhan pokok individu telah dijamin oleh negara. Alih-alih menciptakankesejahteraan sosial, yang mewujud malah kemalasan sosial, yang berujung padakebangkrutan sosial, seperti yang terjadi pada negara-negara di kawasan EropaTimur beberapa dekade yang lalu.Buku al-Qur'an dan Kesejahteraan Sosial yang ada di tangan pembaca menawarkankonsep kesejahteraan sosial yang argumentasinya dibangun berdasarkan pesandan ajaran al-Qur'an. Landasannya tidak bertumpu pada kepemilikan individu ataukolektif, tetapi pada pengakuan keduanya. Pada satu pihak, tiap individu dipacu untukproduktif dan kompetitif, tetapi pada pihak lain, tiap individu selalu diingatkan bahwa didalam harta yang diperoleh, ada bagian atau hak orang lain yang harus dikeluarkanDengan cara ini, etos kerja tiap individu dipacu dan pada saat yang sama keserakahantiap individu coba dikendalikan.Jika Anda ingin mengetahui lebih banyak ajaran al-Qur'an tentang kesejahteraansosial berikut penerapannya, buku ini adalah rujukan yang tepat dan bisa diandalkan!xii, 377 hlm,; 23 C

Tasawuf menjawab tantangan global

ix, 257 hlm ; 21c

Tasawuf menjawab tantangan global

ix, 257 hlm ; 21c

Metode penyuluhan islam rahmatan lil alamin

Tabligh dan dakwah merupakan perpaduan antara tanggung jawab untuk menyampaikan ajaran islam kepada publik, dan mengajak publik untuk mewujudkan ajaran islam dengan kekuatan akal dan ketulusan hati. Metodologi dakwah yang diajarkan al-qur'an dan dibangun diatas prinsip bahwa yang diajak adalah manusia yang harus diperlakukan secara manusiawi sebagai makhluk biologis, makhluk berpikir, makhluk spiritual dan makhluk sosial. Selamatakn perut mereka dari rasa lapar agar mereka tidak llar, hadpai mereka dengan santun agar mereka merasa dihormati, dialog dengan daya nalar agar mereka mengerti. itula metodologi dakwah rahmatanlil 'alamin yang dilakukan Nabi Muhammad SAW