Suchergebnisse

Indonesia, which has the largest Muslim population, should be able to improve the quality of harmonization of a better fellow. Apathy and closed attitudes must be released in order to achieve a mission of the function of Islam as a religion that can cover human life in terms of economic, social and belief. The Islamic values that carry the mission of rahmatan lil alamin become the main foundation in increasing hirrah maximizing the potential to contribute to the success of the government's mission, namely to build a prosperous and civilized society. Islamic boarding schools as a basis and center for the study of religious scholarship should not focus on the applicative form of the theory of worship and faith alone. Tetpi must also be able to answer problems from all lines that are always changing. Such conditions are also the substance of the applicable elements of knowledge learned in everyday life with the concept as codified in the yellow book which is the product of the minds of Muslim scholars or scholars. Islamic boarding schools should be a place for people to seek knowledge and as learning in forming individuals who are able to understand diversity and instill high empathy values for socio-economic relations. Of all the aspects that are needed in dealing with complex problems, it is necessary to have a complete system as the basis for its application by consensus on the value of good management.

Islamic economics that exist in the midst of a pluralistic society becomes its own barometer in conducting transactions in accordance with the nature of monotheism and humanity. As the substantive representation of the existence of Islam on this earth, which is called giving benefits wherever the and whenever are alternating for nature and its inhabitants, the Islamic economy must be able to respond to the society's movement from economic practices. The condition of the conventional system which is always alternating as a cause of the domination of the concept imposed by the authority makers to the public gives the impression of a human like a lab rat object. As a result the term social-levelling emerged with a set of inherent consequences. Islamic economics arises from a set of Islamic laws (al-Quran and hadith) as a source of primary law and ijtihad ulama 'as a secondary tool to give legitimacy to the interests and rights of every individual, society and government to obtain them without giving great consequences or losses to others. Deconstruction of human behavior in doing life to be adapted to the substance of Islam in relation to doing life become special for the Prophet Muhammad and his companions and tabi'i, tabi'in and ulama in the past and present in the framework of the development of behavior or ethics that substantially have the value of worship in the presence of God and has a positive value in the eyes of humans to become culture of the community itself as what has been realized by the Prophet in the city of Medina as a country that has a high civilization. This condition by scholars is termed Madani society or tamaddun society. Key words: Economy, Islam, Civil Society, Tamaddun.

Islamic economics that exist in the midst of a pluralistic society becomes its own barometer in conducting transactions in accordance with the nature of monotheism and humanity. As the substantive representation of the existence of Islam on this earth, which is called giving benefits wherever the and whenever are alternating for nature and its inhabitants, the Islamic economy must be able to respond to the society's movement from economic practices. The condition of the conventional system which is always alternating as a cause of the domination of the concept imposed by the authority makers to the public gives the impression of a human like a lab rat object. As a result the term social-levelling emerged with a set of inherent consequences. Islamic economics arises from a set of Islamic laws (al-Quran and hadith) as a source of primary law and ijtihad ulama 'as a secondary tool to give legitimacy to the interests and rights of every individual, society and government to obtain them without giving great consequences or losses to others. Deconstruction of human behavior in doing life to be adapted to the substance of Islam in relation to doing life become special for the Prophet Muhammad and his companions and tabi'i, tabi'in and ulama in the past and present in the framework of the development of behavior or ethics that substantially have the value of worship in the presence of God and has a positive value in the eyes of humans to become culture of the community itself as what has been realized by the Prophet in the city of Medina as a country that has a high civilization. This condition by scholars is termed Madani society or tamaddun society. Key words: Economy, Islam, Civil Society, Tamaddun.