174 research outputs found
La empresa social de Muhammad Yunus, un nuevo paradigma para erradicar la pobreza
No full textSocial business represents a new paradigm to eradicate world poverty, within a market model that respects human dignity. This social innovation is analyzed based on its creator and main promoter, Muhammad Yunus, 2006 Nobel Peace Prize winner. In addition, these ideas are contrasted with those of other authors who have studied the topic of poverty (such as Bornstein, Prahalad Sachs, De Soto). Some of them have adopted the point of view of traditional Economics and have been criticized by Muhammad Yunus for their ideas and methods. Finally, the author reflects on relative poverty and the moral obligation to fight it.La empresa social representa un nuevo paradigma para erradicar la pobreza en el mundo, dentro de un modelo de mercado que respeta la dignidad humana. Se analiza esta innovación social con base en los escritos de su creador y principal promotor, Muhammad Yunus, Premio Nobel de la Paz 2006. Asimismo, se contrastan estas ideas con las de otros autores que han analizado el tema de la pobreza (tales como Bornstein, Prahalad, Sachs, De Soto), algunos de los cuales adoptan el punto de vista de la economía tradicional, cuyas ideas y métodos han sido criticados por Muhammad Yunus. Finalmente, se hace una reflexión sobre la relatividad del concepto de pobreza y la obligación moral de combatirla
La empresa social de Muhammad Yunus, un nuevo paradigma para erradicar la pobreza
No full textSocial business represents a new paradigm to eradicate world poverty, within a market model that respects human dignity. This social innovation is analyzed based on its creator and main promoter, Muhammad Yunus, 2006 Nobel Peace Prize winner. In addition, these ideas are contrasted with those of other authors who have studied the topic of poverty (such as Bornstein, Prahalad Sachs, De Soto). Some of them have adopted the point of view of traditional Economics and have been criticized by Muhammad Yunus for their ideas and methods. Finally, the author reflects on relative poverty and the moral obligation to fight it.La empresa social representa un nuevo paradigma para erradicar la pobreza en el mundo, dentro de un modelo de mercado que respeta la dignidad humana. Se analiza esta innovación social con base en los escritos de su creador y principal promotor, Muhammad Yunus, Premio Nobel de la Paz 2006. Asimismo, se contrastan estas ideas con las de otros autores que han analizado el tema de la pobreza (tales como Bornstein, Prahalad, Sachs, De Soto), algunos de los cuales adoptan el punto de vista de la economía tradicional, cuyas ideas y métodos han sido criticados por Muhammad Yunus. Finalmente, se hace una reflexión sobre la relatividad del concepto de pobreza y la obligación moral de combatirla
PEMIKIRAN ABDULLAH SAEED TENTANG RIBA DAN IMPLIKASINYA TERHADAP HUKUM BUNGA BANK
No full textWhen the discussion about the prohibition of bank interest law was crowded, Abdullah Saeed came up with an alternative thought. For Saeed, bank interest does not fall into the category of riba as many voices say today. Therefore, this study aims to answer several questions: how is the concept of riba in Saeed's thinking; how is that thought correlated with the law of bank interest; and what is the legal methodology that Saeed used to produce his opinion. To answer this question, this study uses a literature source in the form of Abdullah Saeed's writings and is supported by other relevant sources. Analysis and presentation of data is a descriptive-analytic. This study finds that according to Saeed, the interest system applied by modern banking is completely different from the riba system at the time of the Prophet Muhammad that actually has its roots in pre-Islamic times. In expressing this opinion, Saeed uses a historical approach to the texts that talk about riba, then uses the theory of wisdom which in some respects is similar to the theory of qiyas in the terminology of conventional Islamic law
Abdullah b. Abi Bakr b. Muhammad’s Role as a Muhaddith and His Narrations of Maġhāzī
Get PDFKur’ân-ı Kerîm’de insanlar için üsve-i hasene olarak takdim edilen Hz. Peygamber’in hayatı, erken dönemden itibaren Müslümanların ilgisine mazhar olmuştur. Bazı sahâbîlerin, sağlında iken onun sözlerine, uygulamalarına ve sîretine dair notlar tuttuğu bilinmektedir. Vefatından sonraki dönemde sahâbe ve tabiîn neslinden sünneti şifahî nakledenlerin yanı sıra onu yazılı olarak kayıt altına alanlar da mevcuttur. Böylelikle ilk yazılı metinler ortaya çıkmış, bu rivayetlerin tasnifiyle de İslâmî İlimler teşekkül etmeye başlamıştır. Hicrî ilk asırlarda gerçekleşen ilmî faaliyetlerde öne çıkan isimlerden birisi de Medine’de dünyaya gelen Abdullah b. Ebî Bekir b. Muhammed’dir (öl. 135/753). Çalışma, Abdullah’ın muhaddis kişiliği ve megāzî rivayetleriyle sınırlandırılmıştır. Nitel araştırma yöntemi anlatı araştırması tekniğinin kullanıldığı çalışmada gaye, Abdullah b. Ebî Bekir’in hadis ilmindeki yeri ve megāzî rivayetleri bağlamında siyer ilmiyle ilişkisinin ortaya konulmasıdır. Onun hadis, fıkıh ve megāzî alanında yetişmesinde ailesi ve bir ilim-kültür merkezi olan Medine şehri birinci derecede etkili olmuştur. Babası Ebû Bekir b. Muhammed (öl. 120/738) hadis, fıkıh ve siyer alanında âlim bir kimse olarak temayüz eder. Abdullah b. Ebî Bekir, Urve b. Zübeyr (öl. 94/713) ve İbn Şihâb ez-Zührî (öl. 124/742) gibi hadis otoritelerinden nakillerde bulunmuş, hadis münekkitleri tarafından sika kabul edilmiş bir âlimdir. Abdullah’ın rivayet ettiği hadisler hemen hemen bütün hadis eserlerinde geçmektedir. O, aynı zamanda bir megāzî müellifi olarak da bilinir. Bu bağlamda Kütübü’t-Tisʿa müellifleri onun bazı megāzî rivayetlerine eserlerinde yer vermişlerdir. Hadis usulüne uygun olarak siyer ve megāzîye dair yaptığı çok sayıdaki nakil, siyer ilminin inşasında önemli bir rol oynamıştır. Kendisine ait herhangi bir megāzî eseri günümüze ulaşmamışsa da ağırlıklı olarak Medine dönemine dair topladığı megāzî rivayetleri, talebeleri ve ravileri vasıtasıyla tanınmış Siyer ve İslâm tarihi eserlerinde yer almıştır. Mekke Dönemi’ne dair rivayetlerinin sayısı Hulefâ-yi Râşidîn ve Emevîler dönemine oranla çok daha azdır. Bazı müellifler, Abdullah’ın megāzî rivayetlerini naklederken senette onun değil de talebesi olan İbn İshâk’ın (öl. 230/845) ismini zikretmişlerdirThe life of the Prophet, who is presented in the Qur’an as a good example for human beings, has attracted the attention of Muslims from an early period. It is known that some of the companions kept notes on his sayings, practices and life (sīrat) duirng his lifetime. In line with the developments after his death, the need to refer to his Sunnah continued to grow. In the period after his death, in addition to those who transmitted the Sunnah in oral form, there were also those who recorded it in writing from the generation of the companions (sahāba) and successors (tabi‘īn). This is how the first written texts were created and the Islamic sciences began to form with the classification of these narrations. One of the prominent figures in the scholarly activities of the first centuries of the Hijri period was Abdullah b. Abī Bakr b. Muhammad (d. 135/753), who was born in Madina. The study is limited to Abdullah’s personality as a muhaddith and his maġhāzī narrations. The aim of the study, in which uses the narrative research technique of qualitative research method, is to reveal the place of Abdullah b. Abī Bakr in the science of hadith and his relationship with the science of sīra in the context of maġhāzī narrations. His upbringing in the fields of Hadith, Fiqh, and Maġhāzī was mainly influenced by his family and the city of Madina, which was a center of knowledge and culture. His father, Abi Bakr b. Muhammad (d. 120/738), was distinguished scholar of hadith, fiqh and sīrat. He was a scholar who narrated from hadith authorities such as Abdullah b. Abī Bakr, ʿUrwa b. al-Zubayr (d. 94/713), and Ibn Shihāb al-Zuhrī (d. 124/742), and was considered trustworthy (siqa) by hadīth critics. The hadiths narrated by Abdullah are mentioned in almost all hadith books. He is also known as the author of maġhāzī. In this context, the authors of al-Kutub al-Tis'a included some of his maġhāzī narrations in their works. His numerous narrations about sīrat and maġhāzī, prepared according to the principles of Hadith methodology, played a significant role in the construction of sīrat studies. Even though no maġhāzī work of his has survived, the maġhāzī narrations he collected mainly from the Madina period have taken their place in well-known works of Sîra and history of Islam through his students and narrators. The number of narrations from the Macca period is much smaller than those from the Rashidun and the Umayyads periods. However, some authors, when giving Abdullah’s maġhāzī narrations, didn’t mentioned his name in the isnad, but his disciple Ibn Ishaq
A comparative of theosophical sufism in Syarah al-Hikam by Sholeh Darat and ‘Abdullah Gangohi
Get PDFThis study elaborated on the explanation of theosophical Sufism in the book of al-Hikam by two well-known Islamic academics, Kyai Sholeh Darat (Indonesia) and Shaykh ‘Abdullah Gangohi (India). The data in this study are the text of Syarah al-Hikam, written by Kyai Sholeh Darat and the text of Syarah Al-Hikam in the perspective of Shaykh ‘Abdullah Gangohi. This qualitative research study used a Systemic Functional Linguistic (SFL) approach from M.A.K. Halliday. Data analysis in this research applied the Spradley model, namely: (1) domain analysis, (2) taxonomy analysis, (3) componential analysis and (4) analysis of cultural themes. The domain analysis tried to map the information structure in the explanation of al-Hikam based on the theory of SFL. This information structure is the basis for the genre analysis as a semiotic representation of social society. Meanwhile, the taxonomic analysis tried to elaborate on the Sufism thoughts of both the thinkers based on the Syarah al-Hikam text. Componential analysis synergised the results of the information structure and the theosophical Sufism thought in al-Hikam. Finally, the analysis of cultural themes endeavoured to elaborate on the theosophical Sufism thoughts of the two Sufism thinkers and to draw the relationships and the contributions to the universal Sufism. The conditions of theosophical Sufism can be elaborated based on the information structure. The limitation of this study is the lack of researcher’s efforts to investigate the substance of theosophical Sufism, because this research is only limited to the outer layer of language.
Contribution: This article shows that the thought of theosophical Sufism showed that Islam in Southeast Asia is Islam that carries the spirit of Islam Rahmatan lil-alamin. In addition, the thought of theosophical Sufism in Syarah al-Hikam has had an impact on the socio-cultural transformation, especially on the Sufism movement [thariqah] spread across Indonesia and India
THE EXISTENCE OF THE BAOLEK TRADITION: A STUDY OF TRADITIONAL WEDDINGS IN PARIT BARU VILLAGE THROUGH THE LENS OF ISLAMIC FAMILY LAW
No full textThis research explores the existence of the Baolek tradition in traditional weddings in Parit Baru Village, where this custom is considered mandatory. Couples who do not perform this tradition, often due to financial constraints, are not allowed to live together until the tradition is fulfilled. The study aims to uncover the background and ceremonial processes of the Baolek tradition, its significance, and its implications for the community.The findings reveal that the Baolek tradition serves to publicly announce a marriage and prevent potential social conflicts or slander within the community. It is a deeply ingrained practice in Parit Baru Village, where newlyweds are required to carry out Baolek as a social obligation. If financial limitations hinder the couple from performing the tradition, they are required to live separately (known as Bausah) for a period ranging from one week to one month, while preparing the necessary resources.Regardless of the scale, the Baolek tradition involves significant financial contributions, as it is customary to entertain the entire community. To support the couple, the nuclear family, including Ninik Mamak (elders), typically provides assistance to ensure the tradition can proceed, even in a modest form. Failure to perform the Baolek tradition results in social sanctions, including ostracization, exclusion from customary practices, and strained familial relationships.In conclusion, from the perspective of Islamic family law, the Baolek tradition is recognized as an authentic 'urf (custom) that aligns with societal values. It promotes social harmony, strengthens family ties, and fosters mutual support, making it a beneficial custom that is well-accepted within the communit
Analisis Penerapan Prinsip Hotel Syariah Pada Hotel Satria Syariah Batusangkar
No full text The main problem in this thesis is that there are differences in the application and there has been no implementation of sharia principles at the Satria Syariah Batusangkar Hotel. This hotel was only established as a guest house in 2016, then renovated and made into a hotel in 2019. The purpose of this study was to analyze the application of sharia at the Satria Syariah Batusangkar hotel with the tourism and creative economy PERMEN approach number 2 in 2014.The type of research that the author uses is field research, in this study the author will discuss the differences in the application and what sharia principles have not been applied to at the Hotel Satria Syariah Batusangkar based on PERMEN tourism and creative economy number 2 of 2014. Data collection techniques used the authors use is through observation, interviews, and documentation. Data processing was carried out in a qualitative descriptive manner.From the research that the author conducted in the field, it can be concluded that, from the aspect of management, product, service according to the new moon 1 (which is absolute) there are still differences in the application or even not applying sharia principles at all, the first aspect of management is business management, the second aspect products, namely public toilets, kitchens, and prayer rooms. The three service aspects are housekeeping, food and beverages. Based on the results of the SWOT analysis using a graph, it can be concluded that the hotel is in quadrant 3 which means it has a very large opportunity from the outside environment in the application of sharia principles but the hotel has weaknesses from the internal resources of the hitel itself. The focus of a hotel's strategy in this condition should be to eliminate internal weaknesses so that it can concentrate on pursuing available environmental opportunities in order to implement sharia principles
< Series: Essays on Transnational Sociology > VIII Evaluating Muhammad Yunus's Micro-Credit System and Social Business : One Person's Efforts to Create a "Desirable Global Society"
Get PDFP(論文)Muhammad Yunus, a Bangladeshi economist and 2006 Nobel Peace Prize Winner,is now well-known as a banker to the poor as well as the creator of "Social Business."He may also be considered a firm-minded fighter against poverty. By studyingcarefully four books written by Dr. Yunus, this article tries to find out the secret of thesuccess of two new institutions (i.e., micro-credit bank system and social business)set up by Dr. Yunus and to evaluate these as a means to approach toward a "DesirableGlobal Society" (the author's term in these essay series). The author's conclusionconcerning Yunus's success is as follows. Behind Yunus's firm-mindedness againstpoverty, we have to note his position and principles in the face of poverty, which are:(1) Yunus's fight against poverty started by learning of the actual world of poverty, (2)His action against poverty is based on the standpoint of the poorest, (3) His objectiveis to get the poorest out of "the poverty trap" and to work together with them. As tothe approach toward a "Desirable Global Society", the author concludes that Yunus'stwo successful creations have proved the viability of an altruistic business in the midstof this capitalist world where profit-maximizing businesses flourish, with the resultthat Yunus's efforts in order to eliminate poverty in this world are surely a positive approachtoward a "Desirable Global Society".departmental bulletin pape
Social Dimensions of Banking: the Example of the Grameen Bank
No full textCrisis makes us look for a new model of economic activity based on social solidarity. Muhammad Yunus, Bengali economist and Peace Nobel Prize winner, the father of microfinance and originator of a new social business concept, has become an advisor to European Commission. Author of the paper describes the activities by Muhammad Yunus and his values. Yunus is convinced that there is place in the private sector to launch activities based on the free market, yet with a purpose to maximize social benefits. He describes such activities in the framework of “social business”, which he calls a missing element in the theory of the free market. The Grameen Bank, established by M. Yunus, remains the world’s largest social business. Further on, I analyze the financial market in Poland, and discuss if institutions of “social solidarity”, similar to Grameen Bank, have originated there. We have been accustomed to the stereotype of thinking about the rich and the poor, and of dividing society into those who work and the beneficiaries of social support. Quoting Yunus: “Because of this silence and indifference, banks have imposed a financial apartheid and gotten away with it. If economists would only recognize the power of socioeconomic implications of credit, they might recognize the need to promote credit as a human right.
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