RSS 1.0Islamic Ethics
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Globethics.net has launched the Islamic ethics collection in March 2012. The collection offers a new model for sharing Islamic knowledge and resources across national and cultural barriers in order to make the diversity within Islamic thought and practice more visible and documents accessible for a global community.
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Sustainable microfinance in Indonesia : a sociocultural approachMicrofinance programs were established in the Netherlands East Indies as a strategy to alleviate poverty in pre-dominantly Moslem rural communities. When Indonesia won its independence, these government-subsidized microfinance programs based on the payment of interest were continued until 1983, when the Indonesian government deregulated the banking system. Subsequently, microfinance programs were developed on a commercial basis to become one of the largest microfinance sectors in the world, but one that has not been focused on poverty alleviation. This research has examined issues of sustainability of microfinance institutions, poverty alleviation, sociocultural and religious values in three local communities in West Java. It contends that sociocultural and religious factors influence human behavior as well as the agency of borrowers and the microfinance institutions. With respect to Sundanese cultural and Islamic values, the borrowers and microfinance institutions, guided by their own interests, accommodate complimentary and contradictory elements. In this accommodation, bank officials play a critical role as arbiters and mediators. Local religious leaders, supporting the economic interests of their community, have sanctioned the payment of interest on microloans.
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Fiqh al-Qadaya al-tibbiyah al-mu'asirah, dirasah fiqhiyah tibbiyah muqaranah muzawwadah bi qararat al-majami'al-fiqhiyah wa al-nadawat al-'ilmiyahThe study consists of a preliminary chapter - about Islamic methodology of dealing with contemporary medical issues - and six main chapters: definitions, rulings, and guidelines; types of medicine in Islam; gene therapy from the Islamic perspective; abortion, embryonic development, and beginning of life; and issues related to medical education and anatomy.
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Ethics of Clinical Research: An Islamic PerspectiveMedical progress depends on research which has to involve at some point human subjects. The human rights of research subjects must be protected. Ethical principles and guidelines have been developed by international organizations such as the World Medical Association (WMA) and the Council for International Organizations of Medical Sciences (CIOMS). The Islamic Organization for Medical sciences (IOMS), Kuwait, convened a meeting in Cairo, Egypt 2004, and produced a document advancing an Islamic viewpoint on these principles and guidelines. In this paper I discuss all these documents. The guidelines developed by CIOMS are in general agreement with Islamic principles i.e. respect for the person, bringing benefit, avoiding harm, and justice. However some differences exist to which I alluded. I also added some personal opinions. Muslim physicians / scientists should get involved in clinical as well as other medical research. It is farḍ kifāya (collective religious duty). They should be familiar with the ethical principles and guidelines and abide by them in their own research. Also, they should monitor externally sponsored research in their own countries to ensure that thee guidelines are followed. DOI: http://dx.doi.org/10.5915/42-2-5512
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Key Ethical Issues in Pediatric Research: Islamic Perspective, Iranian ExperienceObjective: The importance of pediatric research especially in the ethically proven trials resulted in considerable legislative attempts in association with compiling ethical guidelines. Because of children’s vulnerability conducting pediatric research raises different ethical issues; the two most important of which are informed consent and risk-benefit assessment. Differences in religious and socio-cultural context limit implication of ethical standards. Methods: At the aim of finding a solution we critically reviewed guidelines, and literatures as well as Islamic points in addition to comparing different viewpoints in application of ethical standards in pediatric research. Findings: The literature review showed that pediatric research guidelines and authors' viewpoints have the same basic ethical core, but there are some variations; depend on cultural, religious, and social differences. Furthermore, these standards have some limitations in defining informed consent according to child’s age and capacity upon application Conclusion: In this regard Islamic approach and definition about growth development and puberty sheds light and clarifies a clearer and more rational address to the issue.
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Key Ethical Issues in Pediatric Research: Islamic Perspective, Iranian ExperienceObjective: The importance of pediatric research especially in the ethically proven trials resulted in considerable legislative attempts in association with compiling ethical guidelines. Because of children’s vulnerability conducting pediatric research raises different ethical issues; the two most important of which are informed consent and risk-benefit assessment. Differences in religious and socio-cultural context limit implication of ethical standards. Methods: At the aim of finding a solution we critically reviewed guidelines, and literatures as well as Islamic points in addition to comparing different viewpoints in application of ethical standards in pediatric research. Findings: The literature review showed that pediatric research guidelines and authors' viewpoints have the same basic ethical core, but there are some variations; depend on cultural, religious, and social differences. Furthermore, these standards have some limitations in defining informed consent according to child’s age and capacity upon application Conclusion: In this regard Islamic approach and definition about growth development and puberty sheds light and clarifies a clearer and more rational address to the issue.
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Obtaining Informed Consent in an Egyptian Research StudyThis article explores the concept of internationally acceptable codes of ethics within the context of an Egyptian nurse's PhD studies. Theoretical work, including gaining ethical approval for the project, took place in the UK, while the data collection phase of the study was done in Egypt. This highlighted areas where the Arab Muslim interpretation of some ethical principles, especially around the issue of gaining informed consent, differed from that currently accepted in British research ethics. The authors argue that it may not be possible, or even desirable, to standardize codes of ethics globally in areas such as academic research. Ethical principles develop from a unique mix of culture and religion. It may be more important to develop cultural competence that includes the ability to understand and respect the way in which ethical principles are interpreted by various societies.
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Gender Awareness in Islamic Education The Pioneering Case of Indonesia in a Comparison with PakistanThis article analyzes the development of gender awareness in Islamic education in Indonesia and Pakistan in general, and the inclusion of a gender perspective in particular. The current situation in Islamic education is a result of their larger national contexts, not least concerning the factors focused upon in this study – educational reform, intellectual milieu, female student enrollment, political development and women’s rights movement. Methodologically the study is built on a combination of fieldwork and text analysis. Fieldwork has been carried out in Indonesia – Bandung, Banjarmasin, Cirebon, Jakarta, Makassar, Pontianak and Yogyakarta – but not in Pakistan. The concepts of ‘gender order’ and ‘gender regime’, or gender relation, inform the analysis of this article. <br> Indonesia has come a long way in this development, although local variations are considerable. In the front-line we have the gender-mixed institutions for higher Islamic education. Scholars at their respective PSWs engage in research with a gender perspective and results are applied in textbooks, curriculums, and methodological and pedagogical training. Pesantrens have experienced a process of reform where the establishment of madrasas and the involvement of NGOs constitute important features. Pesantren continues to be gender-segregated but patriarchal textbooks on gender roles in Islam have been increasingly questioned. The number of female students, teachers, researchers and administrators has steadily increased in all forms of Islamic education. The development of gender awareness in Islamic education has been facilitated by a more than century long process of educational reform and the growth of a liberal and progressive school of Islamic thought. The latter was unintentionally stimulated by the larger political climate that for many years depoliticized Islam but supported private religion and Islamic education. Additionally, Indonesia’s strong women’s movement became increasingly aware of the impact of religion on women’s rights and many activists incorporated that aspect in their struggle. <br> Pakistan still has a long way to go when it comes to gender awareness in Islamic education. The International Islamic University Islamabad provides an example of reformed higher Islamic education, but like all Islamic education in Pakistan it is gender segregated and gender issues and women’s rights in Islam are not explicitly on their agenda. The traditionalist Deobandi ideology initially dominated madrasas but currently we find a variety of ideological orientations and many have gone through a minor reform concerning methodology and curriculum, although most are still very patriarchal. Many female madrasas have been established and they have an increasing number of students, female teachers and administrators. However, the teaching pursues traditional Islamic values and patriarchal morals, which cements rather than challenges existing gender roles. Al-Huda is a new form of female Islamic school. It was initiated by a woman and is run solely by women, and the education is university like. The Islamic values pursued in teaching are similar to the madrasas, while the curriculum and methodology differ. The Indian sub-continent had a process of educational and intellectual reform at the turn of the twentieth century and modern educational Islamic institutions were established. However, this process has been hampered and the country was not ready to embrace the ideas of later modernist reformist thinkers. Because of the increasing Islamization of politics and law in Pakistan the strong women’s movement has become increasingly aware of the impact of religion, which has caused harsh internal debates among activists of different ideological leaning. <br> Traditionalist ulama and scholars educated in the Middle East have in both countries similarly questioned the Islamic knowledge and legitimacy of reformist scholars, women and men alike, and these opponents have been more influential in Pakistan than in Indonesia. The Indonesian gender regime in Islamic education is no longer fully male dominated, and the patriarchal content in Islamic educational material is occasionally questioned and exchanged. However, in Pakistan women’s impact on the prevailing male dominated gender regime and patriarchal content in Islamic education is at best seminal. Finally, the prevailing patriarchal Islamic gender order/s seem solid in Pakistan, but can be regarded as slightly challenged in Indonesia.
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Character Education in a Muslim School: A Case Study of a Comprehensive Muslim School's CurriculaDeteriorating social behavior, negative media influence and violence among adolescents have given cause to pause and assess character development for the youth of this country. The purpose of this case study was to examine how a Muslim school’s curricula implemented character education. This study used a qualitative single-case methodology to examine character education as it was experienced by the participants in a private Muslim school. Data were collected from participant interviews, document analysis, and observations of classrooms, daily activities and special events. Data were analyzed to determine how character education was defined by the school, the method of delivery for the character education initiatives and the implementation of character education in this Muslim school. Analysis was based on Character Education Partnership’s (CEP) Eleven Principles of Effective Character Education (2007). The results of the study revealed: (a) participants defined character education using varied traits, processes, and expected behaviors. (b) The school delivers its character education curriculum primarily through the Islamic studies division; an add-on delivery method. Still, there was evidence of partial integration of character education in the core courses and (c) based on CEP’s Eleven Principles four were present and five were partially present in the school’s character education initiatives. Findings also revealed that the school’s emphasis on values, morality and spirituality was instrumental in their teaching character. Findings suggest that if participants in the school community work together they might formulate a definition of character education based on common process and expected behavior and create a collaborative working relationship to implement a character education program. Finally, addressing the absent and partially absent elements of the eleven principles could enhance the school’s character education initiatives. The study provides a process by which religious schools could examine their character education programs. The criteria used to measure the use of character education elements are transferable to other settings; however, this method of study does not allow generalization of findings.
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Mahasiswa dan kegiatan sosialMahasiswa merupakan agen perubahan masyarakat yang sangat efektif. Mereka mempunyai pengaruh tersendiri dalam kalangan golongan seusia mereka khususnya dan masyarakat sekeliling amnya. Jatuh bangun sesebuah masyarakat banyak bergantung kepada peranan golongan ini. Oleh kerana itu melazimkan mereka dengan aktiviti sosial yang sihat sangat penting dan perlu diberikan tumpuan utama. Untuk membicarakan peranan mahasiswa dalam kegiatan sosial ini, semua perlu memahami apa yang dimaksudkan dengan sosial. Seperti yang tertera dalam Kamus Dewan (2005) edisi ketiga maksud sosial adalah segala yang berkaitan dengan masyarakat perihal masyarakat, kemasyarakatan dan juga berkaitan dengan persahabatan, pergaulan dan aktiviti masa lapang.
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ПЕДАГОГИЧЕСКИЙ ПОТЕНЦИАЛ ДИСЦИПЛИНЫ «ИСТОРИЯ И ТЕОРИЯ РЕЛИГИИ» В ФОРМИРОВАНИИ ТОЛЕРАНТНОСТИ БУДУЩИХ ПСИХОЛОГОВСовременный психолог должен обладать религиозной толерантностью, уметь понимать мировоззренческие и психологические особенности религиозно верующего человека, знать и понимать религиозные этические ценности. Реализовать религиозное образование психологов, соответствующее требованиям современного российского общества, позволяет углубленное изучение религии будущими психологами дополнительно к курсу «История и теория религий» в форме факультатива «Этика Библии и Корана»
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Pengaruh Pemberian Hukuman (Ta'zir) terhadap Akhlak Santri di Pondok Pesantren Al-Rizqi Babakan Lebaksiu TegalSkripsi ini membahas tentang pengaruh pemberian hukuman (ta‘zir) terhadap akhlak santri di pondok pesantren Al-Rizqi Babakan Lebaksiu Tegal. Penelitian ini dilatarbelakangi oleh pentingnya pemberian hukuman (ta‘zir) yang harus dimiliki pendidik dalam membentuk perilaku atau akhlak anak didik menjadi lebih baik. Penelitian ini bertujuan untuk mengetahui: 1) Pengaruh pemberian hukuman (ta‘zir) di pondok pesantren Al-Rizqi Babakan Lebaksiu Tegal. 2) Akhlak santri di pondok pesantren Al-Rizqi Babakan Lebaksiu Tegal. 3) Pengaruh pemberian hukuman (ta‘zir) terhadap akhlak santri di pondok pesantren Al-Rizqi Babakan Lebaksiu Tegal. Penelitian ini menggunakan metode angket, observasi, dokumentasi dengan teknik korelasi sebanyak 60 responden. Pengumpulan data menggunakan instrumen angket untuk memperoleh data variabel (X) dan variabel (Y). Data penelitian yang terkumpul dianalisis dengan menggunakan teknik analisis regresi linier sederhana. Pengujian hipotesis penelitian menggunakan analisis pendahuluan, analisis uji hipotesis dan analisis lanjutan. Pengujian hipotesis penelitian menunjukkan bahwa: 1) Pemberian hukuman (ta‘zir) di pondok pesantren Al-Rizqi Babakan Lebaksiu Tegal termasuk kategori cukup dengan nilai rata-rata 32,416 berada dalam interval nilai 30-33. 2) Akhlak santri di pondok pesantren Al-Rizqi Babakan Lebaksiu Tegal termasuk dalam kategori cukup, dengan nilai rata-rata 34,733 berada dalam interval nilai 32-35. 3) Berdasarkan uji hipotesis diketahui pemberian hukuman (ta‘zir) memiliki hubungan yang erat dengan akhlak santri di pondok pesantren Al-Rizqi Babakan Lebaksiu Tegal. Hal ini dibuktikan dengan hasil uji regresi dan korelasional bahwa pemberian hukuman (ta‘zir) memiliki pengaruh positif dengan akhlak santri, yaitu sebesar 0,495 sehingga pada taraf signifikan 5% didapatkan rt 0,254 dan taraf signifikan 1% didapatkan r_t adalah 0,330. Karena r_xy> r_t, maka hasilnya signifikan. Hal itu juga dibuktikan dengan persamaan garis regresi Y ̂ = 20,470 + 0,440X dengan hasil F_reg sebesar 18,791. Karena hasil F_reg lebih besar dari F_t baik pada taraf signifikansi 5% yaitu 4,00 dan taraf signifikansi 1% yaitu 7,08, maka hasilnya juga menunjukkan signifikan. Berdasarkan hasil penelitian ini diharapkan akan menjadi bahan informasi dan masukan bagi semua pihak terutama bagi pondok pesantren Al-Rizqi Babakan Lebaksiu Tegal terutama bagi santri dan lingkungan sekitar. Dan diharapkan kepada semua pihak yang berkaitan dengan pondok pesantren Al-Rizqi Babakan Lebaksiu Tegal mampu melaksanakan tugasnya sesuai dengan ajaran Islam.