Concept Of Brotherhood Research Articles

Konsep Persaudaraan dalam Pandangan Islam dan Budha

This research aims to find out what is meant by brotherhood and find out the agreements and differences in the concept of brotherhood in the views of Islam and Buddhism. This research method uses library research. Library research is a type of research conducted by reading books or magazines and other data sources to collect data from various literature, both libraries and other places. This researcher uses the Sociology of Religion approach. The sociology of religion approach is an approach that discusses one of the social phenomena, namely religion as a social manifestation. The results of this research show that brotherhood in Islam shows a way that can be taken to build communication on the one hand, and on the other hand, it also gives new enthusiasm to simultaneously carry out teachings in accordance with the instructions of the Qur'an and the examples of the Prophets and Messengers - His. Brotherhood in Buddhism is part of the happiness of life. Loving-kindness or brotherhood is the wish for the happiness of all beings without exception, which is often said to be a pure intention to wish the welfare and happiness of other beings. Brotherhood is the most important part of human life. Fraternity gives rise to positive enthusiasm and motivation, even though in reality not always in the name of brotherhood human life will run in an orderly, good and harmonious way. As major world religions, Islam and Buddhism have their own unique teachings, believed by their adherents on the basis of faith. Universal Islamic teachings and tolerant Buddhist teachings are standard forms that cannot be compared.

Living Together: Representasi Atas Jalinan Persaudaraan Umat Islam Dengan Umat Antar Agama

The discourse of this study is about Living Together Between Religious People with a discussion of the creation of brotherhood between religions and Islam as a religion of rahmatan lil alamin. This research was conducted in order to reveal the existence of togetherness between religious communities assisted by a qualitative approach with the type of library research and the analytical method using the content-analytical type, which is complemented by the sociological theory of knowledge according to Karl Manheim. The result of this study is that togetherness between religious communities in the fabric of brotherhood, both among people within religions and people between other religions, has a different concept of brotherhood, but the goal of achieving it is the same, namely to achieve a life of peace and prosperity. Although it can't be denied that conflict will always exist, minimizing it by maintaining togetherness between religious communities is a very wise choice. Then Islam as a religion that is rahmatan lil 'alamin makes brotherhood a pillar of the creation of unity and unity between religious communities, and in Islam itself, living side by side with interfaith has existed since the beginning of Islam, namely at the time of Prophet Muhammad, and continue until this day.

Exploring Intrinsic Motivation and Knowledge Sharing from the Perspective of Islamic Teaching

Every individual hastheoption whether to share,or not to share their knowledge. Literature suggeststhatthemotivation to share can be influenced by intrinsic or extrinsic factors. Intrinsic factors are normally initiated and are relative totheindividual’sinterest,or intention. Extrinsic motivation is subject to the work environment, the support system, andthe individual’s organisation. Thus, the intention to share can be relative to the environment surrounding the individual. This paper aims to explain the intrinsic motivation factors for Knowledge Sharing (KS)among academics from a public higher education institutionin Malaysia. In addition, it was proposedto study intention,and examine whether this was relevant to the concept based on Islamic teaching. Usingthe explorative study, the paper discussed the results based on a qualitative approachwhereeighteen academics were interviewedto collect data.Social Determination Theory (SDT) was usedand, based on Islamic teaching, the paper studypaid particularattention tothe concept ofbrotherhood and ‘ikhlas’(sincerity).Thefindings of the study were thatacademicsactingassubject matter experts, understood their roleto share knowledge and intrinsic motivation was a significant influence in their willingness to share. Further, based on Islamic teaching, it was found thatthe concept of ‘ikhlas’,or sincerity,and the concept of ‘happy to help’, or‘happy to see people happy’,matched and coincidedwhen they sharedtheirknowledge.

Konsep Tanggung Jawab Serta Peranan Negara Terhadap Kesejahteraan Rakyat (Persepektif Hukum Internasional dan Ekonomi Islam)

State is an organization that has territory, a gathering of people, government institutions and people's recognition to the state which aims to realize justice, provide legal certainty, provide order and security for the people (the people). This writing uses the normative juridical legal research method (normative research. The specification of the research in this paper is analytical descriptive research. The aim is to provide an overview, study, explain and analyze. The problem in this research is how the concept of responsibility and the role of the state towards the perspective of people's welfare from international law and Islamic economics, the Islamic view of state institutions or institutions cannot be separated from the integrated collective concept contained in the moral foundation and Islamic sharia provisions, for example the concept of brotherhood (ukhuwah), enlightenment (tausiah), leadership (khilafah) is the basis for the development of Islamic institutions in the form of the State, meaning religion is the basis or principle as a belief in the relationship of monotheism with Strength as the Creator (khaliq).

Enemies of Honor: Heroes and Prisoners of War in Richard Flanagan’s <em>The Narrow Road to the Deep North</em> and Tom Keneally’s <em>Shame and the Captives</em>

The heroism of Australian soldier abroad is subject often explored by Australian writers. Representations have fluctuated somewhat from time of First World War, but tales of valor and stoic endurance have elicited potent fascination from this time. Among many examples is Frederic Manning's The Middle Parts of Fortune (1929), throughout which, hardships and privations of Western Front and various enticements to accept commissions elsewhere, protagonist prefers lot of everyday soldiers, among whom heroism is a common thing (94). The serving men are presented not as types but as individuals, but each is secure in conviction that must not break (13). The tradition continues in A. B. Facey's memoir of Gallipoli, A Fortunate Life (1981), in which despite fear men mostly took everything that was thrown at them (260) and bonded together in love and trust (278), and more recently in Christopher Koch's Highways to War (1995), which tells of combat cameraman who joins struggle against Khmer Rouge. Mike Langford is athletic and charming, he is preoccupied with the outcast and vulnerable (159), and he saves many lives ultimately at cost of his own. He is portrayed indisputably as hero (342). Clare Rhoden argues that Australian war literature diverges from its international counterparts chiefly, but not solely, because most Australian accounts use classical heroic tradition that others have abandoned for disillusioned style of narration. Similarly, Robin Gerster notes that Australian writers are of war but almost blindly impressed by warlike achievements (257). However, there has long been definitive thread of dissent interwoven into heroic tradition, in which Martin Boyd's When Blackbirds Sing (1962) is one of most notable examples. In Boyd's novel, Dominic Langton feels a common humanity with German soldiers he is required to destroy (75). He sees suicidal futility where others perceive glorious defense of civilization (114). Similarly, David Malouf s Fly Away Peter (1982) describes senseless carnage in another country's war. Like Langton, however, Jim Saddler sees Germans as individuals, as something more than enemy (80).Interestingly, as different stratum of novels demonstrates, there also exists nexus between war and peace that encapsulates prisoner of war. This nexus is explored at length in Richard Flanagan's The Narrow Road to Deep North (2013) and Tom Keneally's Shame and Captives (2013). While not opposing virtues of traditional heroism and its accompanying camaraderie, both Flanagan and Keneally apply critical eye to its manifestations. Similarly, concept of brotherhood across opposing trenches, examined by Boyd and Malouf, is present but skewed as enforced proximity causes concept of heroic national identity to become entangled with search for common humanity. Instead, Australian heroism is shown to be composite and fluid concept. Across disunited soldierly communities in stasis, not only is heroism capacity continually to endure hardship while retaining sense of integrity, but it is also manifest as capacity to acknowledge and bear various burdens of guilt and shame, often resulting in greater wisdom. Selflessness and capacity to form profound attachments to other people are also dominant. This form of heroism is necessarily distinct from what might form in heat of battle, and though such heroes do not lack physical courage, they often adopt pacifist stance.This article examines Flanagan's and Keneally's representations of this new species of heroism both as latest development in representations on subject and in more specific context of relations with Japanese whose imprisonment of Australian soldiers and whose incarceration by Australian soldiers during Second World War gave rise to many of manifestations of heroism detailed by these authors. …

Wages in an Islamic economy: a literature survey

In fixing the price of labour as a factor of production, Islamic economics considers all the general normative principles which are based on fairness and equity in distribution and justice. In addition, the concept of brotherhood strengthens the relationship between employees and employers and protects the rights and interests of both parties. Similarly, the process of fixing wages follows the same normative principles and minimises the harm while avoiding the exploitation on both sides, i.e., employees and employers. The main objective of the current study is to survey the literature related to the concept of wages in the context of Islam. For this objective, we seek the guidance from Qur'an and Sunnah of Prophet Muhammad (PBUH), as well as from the research of Muslim scholars such as Ibn Taymiyyah, Ibn Khaldun, Al Ghazalai, Ibn Qayyam, and others.

A Correlation Assessment of Burnt Adjustment to Society

Introduction: The present study was conducted on “correlating the burnt adjustment to the society”. The study aimed at finding the correlation amongst psycho-social rehabilitation of burnt people with their social adjustment, psychological adjustment, family and peer group relations and economic viability. Methods: Pearson Correlation test was used to determine the relationship among the study variables. The study was limited to Burn Unit Khyber Teaching Hospital, Peshawar. A total of 186 respondents were randomly selected from the universe. Results: A highly significant and positive (r=0.520**) relation between social adjustment and relations with family and peer group, a positive significant (r=0.153*) relationship between psychosocial rehabilitation and psychological adjustment, positive and significant (r=0.179*) relationship between psychosocial rehabilitation and economic viability, were discovered. However, relationship of psycho social rehabilitation was negative but significant (r=-0.160) with family and peer group relations. Conclusions: Readjustment of burnt back to the society as normal had confounded relationship to social and psychological bonds from the society. Family was the only institution, having tendency of taking the burnt as normal with peer groups. Burnt had a sympathetic considerations in the society, while not considering them as economic liability, due to prevalent cultural traits. These cultural traits were highly coherent on the basis of religion and local concept of brotherhood. Further understanding the socio-psychological and economic agonies of burnt with specific considerations in job and provision of education for making them viable citizens were suggested recommendations in light of the study.

The concept of brotherhood: beyond Arendt and the Muslim Brotherhood

Hannah Arendt claims the concept of brotherhood presents false notions of political community that elide historic hatreds of others and threaten modern political life. This paper explores Arendt’s critical assessment of the concept of brotherhood in order to reflect on one specific example: the politics of the Muslim Brotherhood in Egypt in the wake of the Arab Spring of 2011. While some observers reject Arendt’s assessment of brotherhood as too narrow, her criticisms raise useful questions about democracy and plurality, which confront any community that exhorts its members to act as ‘brethren’ rather than as ‘citizens.’ The Muslim concept of brotherhood suggests many different possibilities for belonging: a classic universalism of the Abrahamic natural law tradition; a progressive counter-public sphere; and as well the authoritarian private community of believers as represented in the early writings of the Muslim Brotherhood leadership. Therefore, the politically controversial Muslim Brotherhood has no monopoly over the understanding of the Muslim concept of brotherhood. However, it is the most powerful, most well-organized brotherhood movement. The paper opens and ends with reflections on the Arab Spring of 2011, its one-year anniversary in January 2012, and considers other possibilities for the concept of brotherhood against the backdrop of Arendt’s analysis.

“Bands of Brothers”: Warfare and Fraternity in Early Rome

AbstractFamily bonds, and particularly fraternal relationships, play key roles in many of the narratives relating to Rome’s Regal and early Republican periods. In particular, the literary sources for these periods are full of references to brothers standing side by side, fighting for, and in many ways embodying (sometimes quite literally), the various social and political entities which were struggling for supremacy in archaic Latium. The present study will endeavour to tease out some of the nuances of this bond and explain how the concept of brotherhood in early Roman narratives seems to differ from that presented in accounts relating to the late Republic. It will accomplish this using four case studies in early Roman brotherhood—Romulus and Remus, the Dioscuri, the Battle of the Champions, and the archaic

Lev Tolstoy and the Concept of Brotherhood

Lev Tolstoy and the Concept of Brotherhood

A Covenant Folk, with Scandinavian Colorings

by KENNETH O. BJORK 8 A Covenant Folk, with Scandinavian Colorings Considerable and scholars interest alike - in is national being shown origins - and by laymen similar and scholars alike - in national origins and similar elements and forces that have shaped American life. Thus it is fruitful to separate the Scandinavian portion of the Mormon population of nineteenth-century Utah and to examine it critically through its foreign-language press. There is no need to describe here the unique Mormon community, which drew no distinction between secular and spiritual matters, or the Old Testament qualities of Mormon immigrants - a truly covenant folk - or even the life of the Scandinavians as an integral part of a great social and economic experiment on the frontier. The Scandinavian element should be viewed, however, as a distinct ethnic group, to determine whether it had a life all its own, with overtones and undertones not shared by the English-speaking population of Zion, and to consider the relations of Mormons and gentiles ( that is, nonMormons ) who, divided by religious differences, nevertheless shared a common cultural tradition. The immigrants generally accommodated themselves to an already well-established social pattern based on a peculiarly American religion, and added little more to the community than the work of their hands and bits of color derived from 212 A COVENANT FOLK a quaint manner of speech and behavior. And indeed the leaders of Mormonism, while acknowledging the practical needs and uses of foreign languages, took a dim view of nationalist or other trends that would have the end result of atomizing the Kingdom. They regarded English as God's own language, had no sympathy for the historical differences that divided the peoples of Europe, and added to the typically American faith in progress an idea of the future that was conceived in the dimensions of eternity. In addition, they had a concept of brotherhood in the Kingdom that disregarded national origins as readily as it ignored economic backgrounds. Social ostracism and the sometimes violent severing of ties with families and friends in Europe worked toward the same end of producing a people who had left the old life behind in "Babylon" in order to begin a new one in the "Promised Land," and who had little desire to return to the homeland except for the purpose of leading others to Zion. Little wonder, then, that foreign languages died out more quickly in the valleys of Utah than on the prairies of the Middle West. Mormonism, unlike Lutheranism, obviously could never be the religion of a particular national group - as, for example, the Norwegians; nor could it, like Norwegian Lutheranism, grow and flourish for a generation or two with its roots planted deep in the subsoil of an immigrant culture. The leaders of the Latter-day church therefore encouraged dispersion of settlement, intermarriage, and a general mingling of peoples in Zion. They discouraged the formation of immigrant colonies and frowned upon divisive Danish, Swedish, or Norwegian expressions of national sentiment. But they could not ignore the simple fact that an uneducated folk - especially one that tended, despite advice to the contrary, to settle among kinsmen from Europe - is slow to shed an old language and to adopt a new one; complete linguistic change, therefore, would have to come in the second generation - and this indeed is what happened. In the meantime, if the people from northern Europe were to be instructed in the faith and otherwise par213 Kenneth O . Bjork ticipate in the larger life of Mormonism, they had to be permitted the use of their native tongues. The Scandinavian languages were happily so alike in the nineteenth century that Danish, for example, was virtually identical with Norwegian in its written form, and the spoken form was at least intelligible to a Swede. Concessions were made both in Europe and America to Swedish linguistic needs, but on the whole the emphasis was on a kind of synthetic Scandinavianism, which to Mormon leaders was an acceptable compromise with reality, at best an actual means to ultimate assimilation and at worst a temporary expedient that in no way threatened the unitary Kingdom of Zion. Nevertheless, Scandinavian and even distinctly Danish, Swedish, and Norwegian...

The Modern Concept of Brotherhood

The Modern Concept of Brotherhood