Revitalization And Actualization Of Religious Values To .
Advances in Economics, Business and Management Research, volume 1011st International Conference on Islamic Economics and Business (ICONIES 2018)Revitalization and Actualization of Religious Values toRealize Civilized Wasathiyah EconomyMuhammad DjakfarUniversitas Islam Negeri Maulana Malik Ibrahin MalangMalang, Indonesiamdjakfar@yahoo.co.id.Abstract— the existing economic system in the world can bemapped into two categories. The first is the secular groupseparating economic matters and transcendental religiousvalues as shown by the capitalism and socialism. Itsfundamental source is from human thinking products. Thesecond is the spiritual group believing that economic matter isinseparable from spiritual norms from divine teaching such asQuran and Sunnah. In reality, as reported by the experts,secular system, in its implementation, has many weaknessessuch as the existing discrepancy and injustice bringingdisadvantage for society. To prevent them, it is important tosearch for the solution. However, economic activitiesnormatively are inseparable from transcendental spiritualvalues from religious teaching. The experts of Islamic economyagree that the divine aspect (uluhiyyah-rububiyyah-tawhid) isthe most essential value source which can guide human beingbased on the regulation of Allah. Islam teaches that theeconomic activities involve both worldly and hereafterdimension, physical and spiritual dimension (as worship, AdzDzaariyaat, 51: 56). For example, it is important to protectmanufacturer and consumer, and employer and employee.Those are the picture of values in Islam which need to be thepivot of wasathiyah economy power (Al-Qashash, 28:77; AlMa’arij, 70:24-25) and be revitalized and applied in theeconomic activities in order to achieve economic justice in theglobalization era.Keywords— revitalization and actualization, religious values,wasathiyah economy, civilizedI. INTRODUCTIONHuman being instinctively demands for a universalhappiness, amity, prosperity, comfort ability, peace, joy,justice and so on known as mashlahah. Islam, as one ofcelestial religions through the revelation to His prophet,Muhammad saw, guides its followers to achieve prosperityphysically and spiritually [8], [12], to be safe not only in theworld, but also in the hereafter.However, to achieve it, human being have to makeefforts or work, for example run a business(entrepreneurship) as previously done by Rasulullah PBUH(Peace Be Upon Him) [7];[5]. In reality, its practice in eacharea highly depends on philosophical fundamentals of theeconomy system being build. It means that entrepreneurshippractice in the field has a linear relationship with the existingeconomy system paradigm whether it is capitalism orsocialism. In other words, the real sector of an area is alwaysinfluenced by the worldview of believed economy system[15].Based on the history, countries all over the worldhas various economic systems, including those which arenow gone and those which are still existing nowadays.Economic system can be mapped into two categories,religious (spiritual) and science-based (thinking-logic) ones.The first category is an economic system guided bytranscendental religious values from revelation teaching ofQuran and Sunnah of the Prophet Muhammad PBUH [22];[18], [20], [8]. God has the authority in the system to guidehuman being to the right path [12].On the other hand, the power of the second categoryis from the science of human thinking and the speculation ofhuman‟s limited thought. These secular people try to buildeconomic system separated from God‟s (ilahiyahrabbaniyah) values. They believe that economic matter is thedomain of the materialistic world, so it does not need theintervention of spiritual celestial values.Therefore, they believe that they need a big line toseparate the two matters and let them run in each domain.However, the existence of human as an economic doer is thecombination of physical and spiritual elements [3].Moreover, recently a paradigm shift phenomenon hasoccurred, from the rational to emotional one. Nowadays, itcomes to spiritualization process, as it occurs in themarketing world urgently needed in the businessdevelopment.One of the impacts of the second system practice isinjustice in every economic activity. The strong one will beatthe weak and consider wealth as a measurement of lifeachievement [3]. Furthermore, the economic subjectsbecome money slaves [3] and prioritize their own corporateand often sacrifice good and humanity values which areactually a positive energy for creating a fair and civilizedeconomic system [23]; [12]. The system will show a balancebetween individual and other people‟s interest, corporate andstakeholders‟ interest, right and obligation, and others.However, the reality shows the opposite since theinjustice atmosphere with its various motives continues itsexistence in the global era [8]. The main cause is theeconomic system which is lack of transcendental values. Thesacred values of the religions are separated from the system[8]. Based on the system, economy deals only with economy,or business only deals with business and they do not need anabstract religious values. The worldly matter has no relationat all with hereafter matter which is considered as a privatematter [10]. According to Chapra, a secular economic systemCopyright 2019, the Authors. Published by Atlantis Press.This is an open access article under the CC BY-NC license 49
Advances in Economics, Business and Management Research, volume 101cannot be a model since it gives no divine happiness whichdemands for a universal spiritual and material happiness [8].Actually, it is the substantial and basic trigger of theglobal injustice as shown by the egoist (ananiyah) characterand people consider their life is only to achieve success andwealth in the world. It is the basic weakness of a seculareconomic system which in its practice is alienated frominclusion and moderation.The solution for the problem is by giving an interventionof religious values in the economic and business world. Thestakeholder and economic actors should be aware thatreligious value is the main and basic capital guiding dailyeconomic activities as a preparation to build a civilizedeconomic system in the competitive global era. It offerssolutions which can be explored from the concepts of Islamicteaching [15].II. SECULAR SYSTEM: THE PROBLEM OF THE LIFE MEANINGAND OBJECTIVEIt is important to note that the biggest economic systemsin the world are capitalism, socialism and welfare state [8].In history, the last two systems have less or no dominationcompared to the first system which still exists and becomesworld economic belief. However, according to Chapra [8],the three systems fail in prospering human life. The failure isalso agreed by Sya‟rawi [25] and demands an alternativesystem, in this case Islam, which acknowledges theindividual and collective right.It is important to underline that those three systems haveno spiritual values, especially from religious doctrines. Inother words, theoretically and practically, they create a lineseparating a profane economic matter and transcendentalspiritual matter explicitly. They believe that economic andspiritual matters have no possibility to meet since they aredifferent entities.The separation of spiritual values from economic matteris related with how people appreciate the meaning of theirlife, which is in Islam is to worship Allah in order to achievesatisfaction of Allah [6]; [21]. The actual human lifeobjective is to achieve perfection (al-kamal al-mumkin) [21].It refers to soul perfection which needs spiritual values fromreligious teaching. Hence, economic system with religioustouch will never lack of spiritual values and always beguided by God [15]; [22]; [8], [20].It is the core of secular teaching becoming thephilosophical fundamental in economic system which differsfrom that of religious teaching as shown by Islamiceconomic system based on revelation teaching. The thinkingparadigm of secular followers only refers to materialisticinterest. As a result, they are free to gain wealth as many aspossible. Wealth is measured only by money, so the thingrunning the world is material wealth. Profit in business refersto material profit [27}.The further impact of the secular system often leads toegoistic character, environmental damage, global warming,the exploitation of the weak by the strong ones, suffering andanger in many places [27}. Therefore, dissatisfaction oncapitalism and communist failure (socialism) according toZohar and Marshall has encouraged some thinkers to find athird way as a new paradigm which has spiritual atmosphere[27}.For Muslim, the term “third way” becomes an alternativeto answer the failure of the secular system [15]. Thealternative is the Islamic economic system based onrevelation teaching. Even though all religions universallyspeak economic matters, it is possible that they have theirown way of implementation. It highly depends on thefundamentals and objective, along with believed axioms andprinciples [15].As a consequence, the Islamic economic system shouldbe formulated based on the Islamic view of life. In this case,Islam teaches that carrying out activities in the economicfield is an expression of the responsibility of the Caliphate onthe earth [22], or it is a part of worship to God so itsimplementation should follow the sharia provisions [6].III. RELIGION: AS A GUIDE AND A SOURCE OF VALUE FIELDWORK PROGRAMIf we talk about spirituality, it cannot be separated fromreligious factors or certain theological beliefs although ingeneral, spiritual can be derived from others than religion[27}.In this case, Zohar and Mashall state firmly (about it), Ido not think that corporate can be more spiritual by making atemple in the living room or by asking their employees topray. However, it can be said that spirituality is regarded asenergy which can give a more qualified life in a broaderframework of meaning and purpose [27}.In Islam, it is believed that religion is the most basicsource of spirituality which is derived from the teachings ofrevelation. Reveille defines that religion is a determininghuman life according to the bond between the human souland the supernatural. While Michael Mayer interprets thatreligion is a set of beliefs and rules to guide humans in theiractions to the God, others, and themselves [15].Starting from the definition above, it can be understoodthat religion is universally a media of relations betweenhumans and their God. Religion has a function to guide andit is also source values. This teaching is appropriate forIslamic teachings that the religion is a guidance (hudan) andalso a source of values that will guide the human life in orderto get falah, not only in the world but also in the hereafter[23].It can be said that Islam is an integrated system [2]. Islamcombines spiritual and material, the world and the hereafter,individual interests and group (social) interests and so on.Therefore, in Islam, economic activities are not only to fulfillphysical needs, such as clothing, food and shelter, but also tocreate a nuance of worship to God.Furthermore, Qardhawi [22] said that Islam is more likean integration than just a religion because in Islam, there isan integration of religion (ukhrawi) and the world, worshipand muamalah, faith (aqeedah) and sharia. Islam also statesabout the problems of culture and civilization, religion andstate, etc. That is the explanation of how broad the scope ofIslamic teachings is as the last religion for humanity until theend of time. It is also the essence of the Islamic shariateachings as one of the celestial religions (revelation), whichincludes faith, worship and moral (akhlak) [22].Therefore, other opinions state that Islam is a multicomplete, multi-factual and multi-dimensional religion infulfilling the lives of the follower [3]. Multi-dimension in150
Advances in Economics, Business and Management Research, volume 101Islam includes a set of laws, regulations or comprehensivelegislation. The manners or ethical values that need to beused as values in all aspects of life are also included in Islammulti-dimension. All of them also occur in economic mattersthat become the spirit of strength.All religions have a function to be a guide and valueresources for its religion adherents. Religion can be a guidefor them not to be “lost” in this life. Both in the relation withtheir God and with others human and the environment wherethey live, they will be fine if they hold the norms that aretaught by the religion.In Islam, the guidance in economic field aims to protectthe Muslim from doing usury and fraudulent dealing thatharms others. For example, in debts and buying and selling,it is necessary to avoid the existence of bank interest (ribawi)and scales reduction that are clearly prohibited.Likewise, in the production field, producers areprohibited to disturb the ecosystem because of the use ofover-capacity raw materials. Ignorantly throwing away wastethat has the potential to damage the environment is alsoprohibited in Islamic teaching. On the other hand, as aconsumer, we must avoid the extravagant and prodigal lifestyle (tabdzir / isyrof) [18]. In industrial field, thebusinessman must treat employees (the workers) humanely.Workers' rights need to be given fairly, appropriately andproperly after they proportionally fulfill their obligations.As a result, in doing muamalah, which is related to alleconomic activities, Islam teaches that in practice there is adomination of law that determines the line of demarcationbetween the area that is allowed and the area that is notallowed to work on. Besides, ethical domination also teacheswhich areas are good to work on, and which areas that arenot good if they are violated.Those are the examples of normative problemillustrations in the economic field called muamalah. It isderived from the teachings of Islam, the Quran and Sunnah.Actually, both norms of law and norms of ethics have thesame function, for giving clear direction that is desired byIslamic law.The goals-ending is to avoid the digression and theexploitation in economic activity that can harm one of theparties.Moreover, it aims to realize the balancing(balancing-tawazun) of the parties that do muamalah. Abalancing factor in any business practices, will have a senseof justice that will make it comfortable between the partiesthat have affairs. That is Islam. It is a religion of justice foranyone who has the right, will get their rights [19].Religion, in this case is Islam, have a function ofguidance and a source of value that must be obeyed byMuslims. Islam has a principle that everyone who follows itsregulation will be safe both in the world and in the hereafter.This is also applied for everyone who follows its applicablenorms. It occurs because in Islamic teachings, there arespiritualistic values that are related to the life's problems afterdeathIV. WASATHIYAH ECONOMY : CONCEPT REVITALIZATIONAs it has been described before, Islam is a celestialreligion that is sourced from teaching of revelation, Quranand Sunnah. It aims to realize the happiness and benefit orsalvation in the world and in the hereafter [14].To reach thehappiness, Islam provides the signs firmly and clearly,without any exception in-relation to economic activities tomeet the demands of everyday life.Like a revelation, Islam confirms that economy cannotbe separated from certainty of Ilahiyah-Rububiyah. It is likewhat Islamic economists‟ say that it become a specificcharacteristic which distinguish from the secular economicsystem fundamentally. The example is like what YusufQardhawi‟s statement. He said that Islamic economiccharacteristic includes ilahiyyah / rububiyayyah aspect(divinity – unity of God / tauhid), insaniyah (humanismhumanity), akhlaqiyah (moral-ethics), and wasathiyah (themiddle-continues) [22].In other side, according to Syed Nawab Haider Naqvithe characteristics of Islamic economics includes fouraspects, they are tawhid (the oneness of God), al-'adlwa alihsan (balance-goodness), ikhtiyar (freedom of choice), andfardh (responsibility) [20]. Whereas according to UmerChapra there are 3 characteristics of Islamic economic thatis based on sharia, namely tawhid (oneness of God),khilafah (representation) [8]. Others opinion state thatIslamic economy includes five components, they are tawhid(oneness), 'adl (justice), nubuwwah (prophet hood), khilafah(government), and ma'ad (return) [16]; [11]. These fivecomponents seem to adopt from the five principles ofDivine justice like what Murtadha Motahhari stated in hisopus entitled Al-Adl al-Islam. The five components aretawhid, al-'adl, nubuwwah, imamah, and ma'ad [19].From the experts‟ opinion above, we can say that themain characteristics of Islamic economic are based ondivinity (tawhid) or based on Ilahiyyah-Rububiyayyah. Itshows that the divinity aspect is one of the very vital andstrategic aspects in the effort to develop a religion-basedeconomy. It is the main source of the revelation teachings.This tauhidaspect is actually the essence of Islamicteachings. It should be a value system that is imbued by theawareness that life this comes from God and goes to God[17].Therefore, aspect of Ilahiyah-Rububiyah(divine) meansthat when human do economic activities in whatever form, itcannot be separated from the provisions of God's valuesystem as an absolute Owner [12]. In this case, the positionand capacity of human as a khalifah(leader) is only limitedto be a recipient of the mandate to manage the earth and itscontents for the benefit of the whole human race [22];[17].Ilahiyah-rububiyah aspect is a prime cause of othercharacter aspects [22]. Thus, the consistency in the divineaspects will be very decisive towards other aspects(derivatives).It means that, in actualization, the commitment to theGod's provisions will give influence on how someonecommitment to the values of humanity in doing a business.It should prioritize ether values of virtue that must beupheld. He will not deceive humans in business becausesomehow deceive acts that have the potential to harm othersare part of God's prohibition that must be avoided, and it is avery basic mirror of injustice. Thus, for Muslims, for thesake of prosperity and salvation (Salam, salamah) in theworld and the hereafter, they must be submissive to God(Islam - in its generic meaning), and they must do well totheir fellow human being [17]. Doing good here meansdoing justice to others in all aspects of life.151
Advances in Economics, Business and Management Research, volume 101Islam strongly emphasizes justice, balance rights andobligations to the other human, so does in the business field.It balanced between corporate interests and consumerinterests, balanced between worldly interests (profane) andukhrawi interests (transcendent), and balanced betweeninner and outer interests, etc.The balance disposition is about what Qardhawi is meantby the term wasathiyah. This indicates that the Islamiceconomic system is inclusive (moderate). It is far from thetwo extreme poles which give too much unlimited freedomto individuals or the private sector like the capitalismsystem. On the other hand, socialism system gives too muchan excessive portion to the role of the state. Islam actuallygives freedom to every people (individual) to find wealth asmuch as possible, but part of the wealth is other people'srights that must be fulfilled [6]; compare with Shaykhun,[24].Islam cares to the others. It can be seen by philanthropicteachings that requires every Muslim (with the certaincriteria) to pay zakat. Besides, Muslims are suggested togive infaq (spending in God‟s way), sadaqah (alms/charity),waqf (mortmain property/voluntary dedication of a portionof one‟s wealth), hibah (a gift of asset) and even to providethe will based on the provision if it is needed. Therefore, itis a very precise illustration of Dawam Rahardjo whoportrays the Islamic economic system as if it is rowingbetween two reefs, reef of capitalism and socialism [11].This is the concept of wasathiyah that becomes the basiccharacter of Islamic economy that needs to be revitalized sothat just/justice in economics field can be realized in theglobal era. It is the revitalization of the concept ofuluhiyyah-rabbaniyyah justice that is expected to beantithesis of secular system, which is known to be alienatedfrom justice values that are potential to marginalize manypeopleV. WORK ETHICS IN ISLAM: SPIRIT AND ACTUALIZATIONEvery religion has the same point of agreement,indoctrinating and motivating each religious community tohave a high work ethics such as Confuanism, Christianity,Buddhism, Hindhu, Shinto, Islam. It can be proved thatpeople in China, the followers of Confuanism, experience asignificant development in the middle of global competition.This country, which is formerly known as the country ofbamboo curtain, is sure to be an advanced one because of theethical teaching of Confuanism along with Taiwan, HongKong, and Singapore [17].The same thing applies for countries with advancedeconomies like United States of America and capitalistcountries in European area, according to Max Weber, areadvanced countries because of the influence of Protestantteaching, particularly Calvinism Puritans sects [9].Meanwhile, Japan, which believes in Tokugawa religiontheology and Zen Buddhism, appears as one of the giants ofworld technology and economics and it is able to surpassseveral advanced countries in the world [9].On one hand, in theoretical-normative way, there arenumbers of verses in the Holy Quran that encourage theIslamic community/Muslim to have high work ethics, inworking for fullfillinf daily needs. Quran also mentions360verses about good deeds and 109 verses about fi‟il, that istwo words having similar meanings, namely work and action[4];[9].In reality, it has been implemented by ProphetMuhammad PBUH who gets himself involved inentrepreneurship for around 25 years. It has been surpassedthe nubuwah duration, which is only around 23 years [10].Thus, the Prophet commands every Muslim to work hard toobtain the ridaor contentment of Allah and the Prophets [17].Islamic view concerning work ethics can be seen fromthe very popular words said by the Prophet that every valueof any form of works depend on the doer‟s intention [17].This Uswah (exemplar) of the Prophet PBUH is alsobelieved and implemented by the Prophet‟s companions suchas Abhdurrahman bin „Auf ra and Utsman bin „Affanra.SitiKhadijah ra, who has finally become the wife of ProphetMuhammad PBUH, is known as the successful entrepreneurof Meccah at that time.Based on the teaching and historical facts describedabove, it is very naïve, and is even contra-productive withMax Weber‟s thesis if Islam is perceived as the religion ofsoldiers and ascetic because it is stigmatized as a religionthat does not support stability and worldliness [26]; [1]: [13].This thesis is obviously very premature and reasonless since,in normative praxis way, it is contradictory to the spirit ofIslamic teaching that really emphasizes on high work ethicsdevelopment within Islamic community, including businessmatters.In reality, various Islamic countries in the worldnowadays, as well as countries with Muslim as the majorityof citizens, have not been able to be global economic leaderthat has been owned by advanced countries in the world.Humans seem to be the crucial factor as the doer [17].Apparently, most of them are not yet able to revitalize andeven actualize the Islamic revelation into economic world inkaffahway. It is a contradiction since Islamic communityshould be the foremost one in implementing the civilized andIslamic economics development.Therefore, Islamic teaching spirit needs to be a solutionof various matters in the middle of ribawi practice ofcapitalism that frequently creates discrepancy and injusticeamong humans. it can be realized by actualizing it intovarious real sectors in order to fulfill the communities‟ needcomprehensively without any exception.It should be understood that the spirit at work, in Islam, isnormatively not confined in obtaining worldly needs that arerelative, pragmatic, and temporary. However, the mostcrucial ones are ukhrawi needs that are transcendent andimmortal. Related to work ethics in entrepreneurship, onedoes not only have to pursue profit (ribhun-profit) for thesake of temporary and limited short-term needs, but it is alsoemphasized for the need of worshipping Allah the Almightyfor the sake of infinite life of the Hereafter.This is the true and more concrete depiction of the needof the factor of balance in economics as taught by Islam asexplicated above.VI.FINAL NOTEThis study can be understood through thinking that thereligious values must be reflected in economy, which isactually reflected in any form of business activities in realsectors. The most crucial significance is providing a content152
Advances in Economics, Business and Management Research, volume 101for economic concept that has been dominated by secularview. Besides, guideline-blueprint is needed for the doers inevery aspect.It is not easy to change the system that has beenacknowledged as the global society‟s mindset, which hasbeen understood and practiced for a long time. As theimpact, the visible phenomenon, poverty keeps existing invarious areas and is hard to eradicate. Indonesia is not anexception.It indicates that the secular system, in reality, providespossibilities for dehumanization practice that often sacrificesthe good deed values. The further impact that can beobviously felt is nature exploitation disturbing theecosystem stability in various areas in the world. Anotherimpact is caused by several superpower countries with anexcuse of helping even though it is only a fake philanthropy.The establishment of communities like AFTA, WTO, AsianEconomic Community and others are apparently only aninstrument or an act of diversion to nurture the economicdomination of strong countries against the developingcountries that are trapped within it.If it is seen from the perspective of Islam, that is the truebasic root of problems causing discrepancy or injustice, andthe civilized world economy order is becoming difficult berealized. In order to obstruct the sustainability, it is crucialto search an effective therapy as a part of the solution, that isturning religious values into spirit and guidelines as hasbeen taught by Islam.In other words, to realize a just global economy order,Islam offers a concept where economy must not be alienatedfrom uluhiyah-rabbaniyah value that will guide all economicactivities and it must prioritize humanity values and gooddeed values. As a pre requirement for creating justice andbalance between individual and other‟s importance,producer‟s and consumer‟s importance, world‟s andhereafter‟s importance, and material‟s and spiritual‟simportance under the guidance of Allah as the absoluteowner of the world and its living creatures.That is the concept of wasathiyah economic teaching fullof spiritual values that need to be revitalized in all policiesto be then applied in daily business activities so that themoderation and inclusion in the economic world can bemade into reality in any context, anytime, and everywhere.Indonesia is the only country the biggest majority of Muslim(around 88%) with the four biggest number of population inthe world (around 260 million) after Tiongkok, India, andUSA. Indonesia needs to be the foremost in initiating theestablishment of wasathiyah economic system in globallevel that is the civilized economic system emphasizing theinclusion and moderation behavior containing religiousvalues. It will be realized if it is supported by will anddetermination of the whole associated parties within globalorder above the principle of togetherness and mutual [24][25][26][27]Abdullah, Taufik. 1979. Agama, Etos Kerja dan PerkembanganEkonomi. Jakarta: LP3ESAbdurrahim, Muhammad „Imaduddin. 2002. Islam Sistem NilaiTerpadu. Jakarta: GemaInsaniAbu Saud, Mahmud. 1984. KhututRaisiyyah fi al-Iqtishad alIslamiyyah. Kuwait: Sahaba Islamic PressAhmad, Mustaq. 1995. Business Ethics in Islam. Pakistan: TheInternational Institute of Islamic ThoughtAlma, H. Buchari. 2002. Kewirausahaan. Bandung: CV. Alfabeta.Al-Qur‟an al-KarimAntonio, Muhammad Syafii. 2007. Muhammad SAW The SuperLeader Super Manager. Jakarta: Prophetic Leadership &Management Centre.Chapra, Umer. 2000. Islam danTantanganEkonomi, ter. IkhwanAbidin Basri. Jakarta: GemaInsani Press &Tazkia InstituteDjakfar, Muhammad. 2009. Anatomi Perilaku Bisnis DialektikaEtika dengan Realitas. Malang: UIN Malang Press.Djakfar, Muhammad. 2012. Etika Bisnis Menangkap Spirit AjaranLangit dan Pesan Moral Ajaran Bumi. Depok: Penebar Plus.Djakfar, Muhammad. 2014. Agama, Etika, dan EkonomiMenyingkap Akar Pemikiran Ekonomi Islam KontemporerMenangkap Esensi, Menawarkan Solusi. Malang: UIN-MalikiPress.Djakfar, Muhammad. 2015. Wacana Teologi EkonomiMembumikan Titah Langit di Ranah Bisnis dalam Era Globalisasi.Revised Edfition. Malang: UIN Maliki Press.Hasan, Sudirman. 2009. Spirit Sufism and the of Capitalism.Malang: UIN- Malang Press.„Iwd, Ahmad Shafiyuddin. 1401H. UshulIlmal‟Iqtishad al Islamiy.Riyad: Kulliyah al-SyariahKahf, Monzer. 1979. The Islamic Economy: Analytical Study ofthe Functioning of the Islamic Economic System. Plainted, Ind,:Muslim Student Association of U.S and CanadaKarim, Adiwarman A. 2002. EkonomiMikroIslami. Jakarta: TheInternational Institute of Islamic Thought IndonesiaMadjid, Nurcholish. 2000. Islam Doktrin dan Peradaban. Jakarta:Yayasan Wakaf Paramadina.Mannan, Muhammad Abdul. 1995. Teoridan Praktik EkonomiIslam, ter. M. Nastangin. Yogyakarta: PT. Dana Bhakti Wakaf.Muthahhari, Murtadha. 1992. Islam Agama Keadilan, ter. AgusEf
Islamic teachings is as the last religion for humanity until the end of time. It is also the essence of the Islamic sharia teachings as one of the celestial religions (revelation), which includes faith, worship and moral (akhlak) [22
1.6.1 A religious knowledge curriculum 26 1.6.2 A religious studies curriculum 27 1.6.3 A religious education curriculum 27 1.7 Religious knowledge and the national curriculum 29 1.8 Religious knowledge and the humanities 31 1.9 Conclusion 35 CHAPTER TWO: REVIEW OF THE RELIGIOUS KNOWLEDGE CURRICULUM IN NIGERIA 36 2.1 The development of the religious knowledge curriculum in 36 2.1.1 The .
Keywords: religion, religious, religiosity, spirituality, religious fundamentalism, religious affiliation. 1. INTRODUCTION The psychology of religion comprises the use of scientific methods to understand the effects of religious traditions, practices, and beliefs on religious and non-religious
40 Days of Prayer Devotional Guide for Church Revitalization . Devotional Guide for Church Revitalization 7 If your unbelief is a roadblock to Jesus working in your church, confess the sin of unbelief. Ask God to strengthen your faith in Him. (Mark 9:24) Read Matthew 13:53-58
explore the characters in A Doll‘s House by Henrik Ibsen in the light of Maslow‘s concept of ―Hierarchy of Needs‖ and the term ‗Self-actualization‘ and its implication on Nora‘s character in the play. Abraham Maslow; a famous psychiatrist of 20th century is
It’s so old it is new: Native Self Actualization - Placement Assessment Sidney Stone Brown, PsyD, member of the Blackfeet Nation of Montana Professional stage: Early Career, M.A. Psychology 2006 PsyD 2007 George Fox University Newberg Oregon, M.Ed. 1974 Multicultural Guidance and Counseling Oregon State University, Corvallis
Dabrowski's (1972) theory of positive disintegration argues that anxiety appears to be the dynamic of self-actualization. A study to assess this hypothe-sis (Wilkins, Hjelle, & Thompson, 1977) reported that self-actualization . test scores. The results indicate that the POI theoretically is biased against anxiety, the conclusion of Wilkins et .
creating a multi-faith religious and spiritual life program under the direction of a new position of dean of religious and spiritual life. The goal of the proposed program was to develop a pluralistic multi-faith community in which all particular expressions of religious faith were celebrated and in which dialogue about common moral and
2nd Grade ELA-Writing Curriculum . Course Description: Across the writing genres, students learn to understand —and apply to their own writing—techniques they discover in the work of published authors. This writing course invites second-graders into author studies that help them craft powerful true stories. They engage in a poetry unit that focuses on exploring and using language in .
