RELIGION AS A SOURCE OF MORAL AND IN LIFE
* Religion as a Source of Moral
Religion in the Indonesian language, religion in English and in Arabic is a belief system that includes procedures for observance of human relationship with the Absolute, the human relationship with humans, and other human relationship with nature in accordance with these beliefs.
In the study of religion, religious experts classify religions into various categories. According to al-Maqdoosi religions are classified into 3 categories: 1) revealed religions and non-revelation, 2) non-religious missionaries and missionary, and 3) local and universal religion.
Based on the classification of any believed that religion has a significant role for human life because in it there is a set of values that guide and hold a human. One is in terms of morale.
Morale is something that is related to good and bad. Not much different from the more specific is the only moral character. Moral behavior is done without much consideration of good and bad. As for the ethical or moral science systematic reviews of good and bad. It could also be said that ethics is the science of morals. It's just the difference between ethics and science of morality (ethics of Islam) that the former is only based on reason, while the latter based on revelation, reason only help, especially in terms of formulation.
In the midst of the moral crisis of modern humans (such as dislocation, disorientation) as a result makes sense as the sole source of morality, religion may play a more active role in rescue modern man from the crisis. Religion with a set of moral absolutes can provide clear guidelines and objectives are noble to guide people towards a better life.
* Honor Morals in Life
Morals in practice there is a noble called mahmudah morals and no character is disgraceful that so-called morals madzmumah. Noble character is a character in accordance with the provisions ketentuanan taught by Allah and His Messenger, while reprehensible character is not in accordance with the provisions of Allah and His Messenger. After this, there are two categories of morality that is inner and there that are born. Inner moral character gave birth to birth.
According to al-Ghazali joints there are four noble character: wisdom, anger, lust, the balance among the three. The four joint-moral character is giving birth in the form of: honest, love to give to others, tawadlu, resilient, high ideals, forgiving, compassion toward others, respect for others, qana'ah, patient, shy, generous, brave defense of truth, keeping away from things that are haram. While the four joints of inner despicable character is vile, stupid, greedy, and mayhem. Four joints of this despicable character gave birth to the properties of the form: bad-tempered, extravagant, requesters, pessimistic, static, hopeless.
Noble character manifested in daily life both in relation to God - to God's character, among other things: unity, gratitude, tawakal, mahabbah; do with ourselves - morality of self, among other things: the creative and dynamic, patient, Iffah, honest, tawadlu; with parents or family - morals of parents, among others: serve, pray, etc..; conjunction with other - toward others or the public morals, among others: ukhuwah, generous, forgiving, tasamuh; and its relationship with nature - morality to nature, among other things: meditate, take advantage of.
Religion in the Indonesian language, religion in English and in Arabic is a belief system that includes procedures for observance of human relationship with the Absolute, the human relationship with humans, and other human relationship with nature in accordance with these beliefs.
In the study of religion, religious experts classify religions into various categories. According to al-Maqdoosi religions are classified into 3 categories: 1) revealed religions and non-revelation, 2) non-religious missionaries and missionary, and 3) local and universal religion.
Based on the classification of any believed that religion has a significant role for human life because in it there is a set of values that guide and hold a human. One is in terms of morale.
Morale is something that is related to good and bad. Not much different from the more specific is the only moral character. Moral behavior is done without much consideration of good and bad. As for the ethical or moral science systematic reviews of good and bad. It could also be said that ethics is the science of morals. It's just the difference between ethics and science of morality (ethics of Islam) that the former is only based on reason, while the latter based on revelation, reason only help, especially in terms of formulation.
In the midst of the moral crisis of modern humans (such as dislocation, disorientation) as a result makes sense as the sole source of morality, religion may play a more active role in rescue modern man from the crisis. Religion with a set of moral absolutes can provide clear guidelines and objectives are noble to guide people towards a better life.
* Honor Morals in Life
Morals in practice there is a noble called mahmudah morals and no character is disgraceful that so-called morals madzmumah. Noble character is a character in accordance with the provisions ketentuanan taught by Allah and His Messenger, while reprehensible character is not in accordance with the provisions of Allah and His Messenger. After this, there are two categories of morality that is inner and there that are born. Inner moral character gave birth to birth.
According to al-Ghazali joints there are four noble character: wisdom, anger, lust, the balance among the three. The four joint-moral character is giving birth in the form of: honest, love to give to others, tawadlu, resilient, high ideals, forgiving, compassion toward others, respect for others, qana'ah, patient, shy, generous, brave defense of truth, keeping away from things that are haram. While the four joints of inner despicable character is vile, stupid, greedy, and mayhem. Four joints of this despicable character gave birth to the properties of the form: bad-tempered, extravagant, requesters, pessimistic, static, hopeless.
Noble character manifested in daily life both in relation to God - to God's character, among other things: unity, gratitude, tawakal, mahabbah; do with ourselves - morality of self, among other things: the creative and dynamic, patient, Iffah, honest, tawadlu; with parents or family - morals of parents, among others: serve, pray, etc..; conjunction with other - toward others or the public morals, among others: ukhuwah, generous, forgiving, tasamuh; and its relationship with nature - morality to nature, among other things: meditate, take advantage of.
LAW
* Raise Awareness for Obedience to the Law of Allah SWT
The scholars define shariah law / Islamic law is a set of rules derived from the makers of Shari'ah (Divine) associated with human action, which demands that made an order or abandonment of a ban or that provide a choice between working or leaving.
Broadly speaking, Islamic law is divided into five kinds: First, the payer, ie an act if done by someone, then people who do will be rewarded and if the action was abandoned then it will get a punishment. Second, the Sunnah (mandub), the act if done then the people who do will be rewarded and if it is abandoned then the person who left it did not receive punishment.
The third law is illegitimate, that the works which were abandoned when the deed will be rewarded as if done then the person will receive punishment. The fourth is makruh, namely one called makruh act if the act was abandoned then the person who left the reward and if done then that person does not receive punishment. The fifth is permissible is an act which if done by someone who did not get a reward and if left without sin.
While the principles of Islamic law by clerics described seven principles. The seventh principle is the principle of Tawhid, Principles of Justice, Principles Amar Makruf Nahi Munkar, Principles of al-Hurriyah (Freedom and Independence), Principles Musawah (Eq / Egalitarian), Principles ta'awun (please-help), Principles Tasamuh (Tolerance).
* Function Prophetic Religion (Apostleship of Prophet Muhammad SAW) in Islamic Law
The instructions of Allah in the Qur'an can only be implemented provided that following the teachings of the Prophet Muhammad. This is then called with the Sunnah of the Prophet Muhammad, or hadith. Simply defined with all the words, deeds and statutes of the Prophet SAW.
Urgency sunnah of the Prophet Muhammad in Islamic law is confirmed by several arguments, among which are:
1. Faith. One of the consequences of faith in Allah is to accept everything that comes from His messengers (especially the Prophet Muhammad).
2. Al-Quran. In the Qur'an many verses that describe the obligation to obey the Prophet Muhammad.
3. Among the arguments about the position of the Sunnah as a source of law in Islam is described by the Prophet Muhammad in a hadith.
4. Among the arguments about the position of the Sunnah as a source of Islamic law is based on the consensus of Muslims.
5. Quran-edged hint of God in general still are global, so it needs no explanation. Were it not for the Prophet's Hadith teachings of the Koran can not be implemented properly.
The position of the Sunnah of the Prophet Muhammad against the Koran is very important among them is to strengthen the law contained in the Qur'an, explaining what is still global in the Qur'an, and even set independently of law is not directly related to al -Qur 'an.
* Raise Awareness for Obedience to the Law of Allah SWT
The scholars define shariah law / Islamic law is a set of rules derived from the makers of Shari'ah (Divine) associated with human action, which demands that made an order or abandonment of a ban or that provide a choice between working or leaving.
Broadly speaking, Islamic law is divided into five kinds: First, the payer, ie an act if done by someone, then people who do will be rewarded and if the action was abandoned then it will get a punishment. Second, the Sunnah (mandub), the act if done then the people who do will be rewarded and if it is abandoned then the person who left it did not receive punishment.
The third law is illegitimate, that the works which were abandoned when the deed will be rewarded as if done then the person will receive punishment. The fourth is makruh, namely one called makruh act if the act was abandoned then the person who left the reward and if done then that person does not receive punishment. The fifth is permissible is an act which if done by someone who did not get a reward and if left without sin.
While the principles of Islamic law by clerics described seven principles. The seventh principle is the principle of Tawhid, Principles of Justice, Principles Amar Makruf Nahi Munkar, Principles of al-Hurriyah (Freedom and Independence), Principles Musawah (Eq / Egalitarian), Principles ta'awun (please-help), Principles Tasamuh (Tolerance).
* Function Prophetic Religion (Apostleship of Prophet Muhammad SAW) in Islamic Law
The instructions of Allah in the Qur'an can only be implemented provided that following the teachings of the Prophet Muhammad. This is then called with the Sunnah of the Prophet Muhammad, or hadith. Simply defined with all the words, deeds and statutes of the Prophet SAW.
Urgency sunnah of the Prophet Muhammad in Islamic law is confirmed by several arguments, among which are:
1. Faith. One of the consequences of faith in Allah is to accept everything that comes from His messengers (especially the Prophet Muhammad).
2. Al-Quran. In the Qur'an many verses that describe the obligation to obey the Prophet Muhammad.
3. Among the arguments about the position of the Sunnah as a source of law in Islam is described by the Prophet Muhammad in a hadith.
4. Among the arguments about the position of the Sunnah as a source of Islamic law is based on the consensus of Muslims.
5. Quran-edged hint of God in general still are global, so it needs no explanation. Were it not for the Prophet's Hadith teachings of the Koran can not be implemented properly.
The position of the Sunnah of the Prophet Muhammad against the Koran is very important among them is to strengthen the law contained in the Qur'an, explaining what is still global in the Qur'an, and even set independently of law is not directly related to al -Qur 'an.
NATURE OF, DIGNITY AND HUMAN RESPONSIBILITY
* Human Nature
Substances that are born and the occult that determine human posture as the most perfect creature. Humans have the limbs, especially the brain and the heart that serves as a biological mechanism, namely a set of subsystems within the human body system to demonstrate its existence (existence).
Composition of the human body (physical) is actually very complex, not only consists of the brain and heart only, which each limb is connected to each other through a very complex nervous system as well. Circumstances, it still illustrates a complete lack of human, because humans are not only the completeness of the physical form only, but also from non-physical reality that it is not possessed by other creatures. As the spirit and soul, who plays the processes of thinking, feeling, behaving and surrender and serve which is the mechanism, the human psyche as a creature of God.
Both mechanisms are found in humans, the biological mechanisms that centered on the heart (the seat of life) and the psychological mechanisms that centered on the brain (the brain as an institution thought, feeling, and attitude as the center of life).
Illustrate that human beings are perfect, may be seen from its ability to determine the purpose of life. The purpose of life is based on a value system that gives a pattern on the whole of human life that consists of the process of knowing, experiencing, thinking, feeling, and form a certain attitude that finally arranged in a pattern of behavior that can produce works of man, both physical and non-physical nature . High and low degree of ability, the narrow scope depends on the capacity of the brain (Surah Al-Mu'min (40): 35), through the central nervous system (located in the spinal cord) to enable all members of the body to function in the achievement of ideals. Ideals are often termed akhlakul Karimah or good behavior.
* Human Dignity
Human beings are the main and foremost among all the creatures that exist. Human virtues can be seen in the presence of potential possessed by humans, not found in other creatures. With the advantages that humans serve as the caliph of God on earth.
Place of humanity as the caliph is this God, who made them have a number of rights and obligations. Right here is an exchange of obligations that have been ditunaikannya. Obligations in the context of Islamic law, meaning the work will get a legal sanction if abandoned.
* Responsibility of Man
By its very nature, human beings are the noblest. As the name implies that human beings have an instinct feeling, flocking, and impersonal. Besides humans have forgetfulness or tend to make mistakes. From its properties it is the position of human beings will turn into the most abject, even more contemptible than the animals.
Man was created to manage and use natural materials to achieve the life of a prosperous and happy in the world, and thus he can carry out the task over to worship the Creator in order to achieve happiness in the hereafter immateri. Dual functions of humans are known in religious terms as a function of the Caliphate and servitude (to serve and worship).
* Human Nature
Substances that are born and the occult that determine human posture as the most perfect creature. Humans have the limbs, especially the brain and the heart that serves as a biological mechanism, namely a set of subsystems within the human body system to demonstrate its existence (existence).
Composition of the human body (physical) is actually very complex, not only consists of the brain and heart only, which each limb is connected to each other through a very complex nervous system as well. Circumstances, it still illustrates a complete lack of human, because humans are not only the completeness of the physical form only, but also from non-physical reality that it is not possessed by other creatures. As the spirit and soul, who plays the processes of thinking, feeling, behaving and surrender and serve which is the mechanism, the human psyche as a creature of God.
Both mechanisms are found in humans, the biological mechanisms that centered on the heart (the seat of life) and the psychological mechanisms that centered on the brain (the brain as an institution thought, feeling, and attitude as the center of life).
Illustrate that human beings are perfect, may be seen from its ability to determine the purpose of life. The purpose of life is based on a value system that gives a pattern on the whole of human life that consists of the process of knowing, experiencing, thinking, feeling, and form a certain attitude that finally arranged in a pattern of behavior that can produce works of man, both physical and non-physical nature . High and low degree of ability, the narrow scope depends on the capacity of the brain (Surah Al-Mu'min (40): 35), through the central nervous system (located in the spinal cord) to enable all members of the body to function in the achievement of ideals. Ideals are often termed akhlakul Karimah or good behavior.
* Human Dignity
Human beings are the main and foremost among all the creatures that exist. Human virtues can be seen in the presence of potential possessed by humans, not found in other creatures. With the advantages that humans serve as the caliph of God on earth.
Place of humanity as the caliph is this God, who made them have a number of rights and obligations. Right here is an exchange of obligations that have been ditunaikannya. Obligations in the context of Islamic law, meaning the work will get a legal sanction if abandoned.
* Responsibility of Man
By its very nature, human beings are the noblest. As the name implies that human beings have an instinct feeling, flocking, and impersonal. Besides humans have forgetfulness or tend to make mistakes. From its properties it is the position of human beings will turn into the most abject, even more contemptible than the animals.
Man was created to manage and use natural materials to achieve the life of a prosperous and happy in the world, and thus he can carry out the task over to worship the Creator in order to achieve happiness in the hereafter immateri. Dual functions of humans are known in religious terms as a function of the Caliphate and servitude (to serve and worship).
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