Family Management

https://www.jstor.org/stable/350159 Nichols, A., Mumaw, C., Paynter, M., Plonk, M., & Price, D. (1971). Family Management. Journal of Marriage and Family, 33(1), 112-118. doi:10.2307/350159 Home management, by definition, takes place in the context of a family organization. Families, if effective social agents, fulfill the sociogenic and biogenic needs of their members by performaing instrumental and expressive functions. Instrumental functions are those that provide and allocate scarce economic resources to multiple goals. Expressive functions provide for the love and belonging needs of individual members as well as developing the affective bonds and morale that foster the cooperative teamwork needed in integrated organizations. Family management has primarily focused on the instrumental activities of families, and family relationships, on the expressive activities (Broderick, 1970). Likert (1961), however, has shown that effective management as a group process requires agreement on goals and cooperative teamwork for their achievement. The two functions, therefore, interact and are interdependent and cannot be treated as mutually exclusive functions. Social and economic decision making processes and structures provide the medium of this interaction: the expressive function requires social decisions which aim at tension reduction or conflict resolution or greater stability and harmony; economic decisions attempt to maximize the achievement of given ends. For families to achieve both aims requires a combined method which aims to reconcile morale needs with economic means by allotting economic resources to morale uses and converting such expressive resources as loyalty into the means of goal achievement (Diesing, 1958). An analysis of the performance of members of a social group cannot ignore the concept of role with its status, expectations, and sanctions nor its interaction with other roles if the analysis is adequately to describe, explain, or predict behavior of any one actor. Family economics and management research has primarily focused on the female homemaker as the actor’s behavior with which it is concerned. It has generally made two assumptions: the first is that the wife-mother-homemaker is a major instrumental leader for the provision of goods and services of family use and the selection of consumption items in the market; secondly her performance in this role is independent of the other roles as wife or mother, i.e., as a major expressive leader also. The emphasis likely accounts in large measure for the scarcity of research which would help to describe more realistically the complexity of her role and contribution as a family member. Is it not possible because she plays major roles in both the instrumental and expressive domains that her primary role is one of mediator between the two domains in family interaction with its attendant complexity and constraints? Such a view of her role cannot only provide research nearer to the reality of her performance but can be a means of coordinating and reinforcing the research efforts of both sides of the family studies field.

Daftar Isi Buku Tafsir Ayat Ekonomi Prof. M. Amin Suma

BUKU TAFSIR AYAT EKONOMI TEKS, TERJEMAH, DAN TAFSIR Prof. Dr. H. Muhammad Amin Suma, SH., MA., MM. (2013) Penerbit Amzah, Jakarta BAB 1 Ayat tentang Bumi dan Posisi Manusia sebagai Khalifah B. Proses Penciptaan Langit dan Bumi Al-Anbiya' (21): 30-31 Al-Baqarah (2): 29-32 C. Fungsi Bumi Al-Baqarah (2): 36 Al-A'raaf (7): 24 D. Pemakmuran Bumi Huud (11): 61-62 E. Manusia Sebagai Khalifah Allah di Bumi Al-An'aam (6): 165 Yuunus (10): 13-14 BAB 2 Al Amwaal, Dunia Kerja, Usaha Ekonomi, dan Kehidupan Duniawi B. Urgensi Al Amwaal dalam Kehidupan Hujuraat (49): 14-15 C. Anjuran Bekerja dan Usaha Ekonomi At Taubah (9): 105 Al Qashash (22): 76-77 Al Jumu'ah (62): 9-11 Al Mulk (67): 15-17 D. Sisi Lain Kehidupan Duniawi Al Kahfi (18): 45-46 Al Hadiid (57): 20 BAB 3 Sumber Daya Alam, Produksi, Distribusi, dan Konsumsi B. Sumber Daya Alam dan Bahan Baku Al An'aam (6): 141 Al Mu'minuun (23): 18-22 C. Ayat Produksi An Nahl (16): 5-9 D. Ayat Distribusi Al Israa' (17): 29-30 Al Hasyr (59): 7 E. Ayat Konsumsi Al Baqarah (2): 168 An Nahl (16): 114 Al Baqarah (2): 172 Al Mu'minuun (23): 51 F. Kehalalan Binatang Ternak (Al-An'aam) Al Maidah (5): 1 G. Binatang yang Diharamkan Al Baqarah (2): 173 Al Maidah (5): 3 Al An'aam (6): 143 An Nahl (16): 115 H. Ayat Sembelihan Al Maidah (5): 4 Al An'aam (6): 118-121 BAB 4 Ayat tentang Perniagaan, Jual Beli dan Riba, Serta Zakat, Infak, dan Sedekah B. Ayat Perniagaan An Nisaa' (4): 29-31 C. Ayat Pengharaman Riba dan Penghalalan Jual Beli Ar Ruum (30): 39 An Nisaa' (4): 159 Ali 'Imraan (3): 130 Al Baqarah (2): 275-281 D. Ayat Zakat, Infak, dan Sedekah Al Baqarah (2): 267-268 At Taubah (9): 60 & 103

Maqashid Sharia

Iman Al-Shatibi's Theory of Higher Objectives and Intents of Islamic Law

Written by Dr. Ahmad Al-Raysuni translated by Nancy Roberts

1433 AH / 2011 CE
The International Institute of Islamic Thought
London, UK & Washington, USA

p.136
Dimensions of the Theory

Al-Shatibi's theory of objectives is not found exclusively in the section of al-Muwafaqat devoted to this theme, namely, 'The Book of Higher Objectives' of which I have just presented a synopsis. Rather, it finds its way into the majority of al-Shatibi's writings. This being the case, 'The Book of Higher Objectives' is not sufficient in and of itself for a complete elucidation of the theory of objectives, its various dimensions, and its effects.
In all that al-Shatibi's writes, one finds that 'the objectives' are his companion, present in his words, exercising their sway over his views and rendering them more profound and discerning, while his views, in turn, render his theory clearer and more comprehensible. In fact, anyone who studies al-Shatibi will conclude that he wrote about nothing but maqaqshid al-shari'ah and their outcomes.

This section still engaged in the presentation of the theory, and in what follows I will deal in some detail with the imprints left by 'objectives' in three particular realms, namely: (1) the five essentials (elsewhere than in "The Book of Higher Objectives', (2) questions relating to actions classified as mubah, or permissible (under the rubric of al-ahkam al-taklifiyyah, that is, rulings which define legal obligations), and (3) causes and outcomes (under the rubric of al-ahkam al-wad'iyyah), or rulings which specify causes, conditions, and or constraints on such obligations).

p.137
1. The Five 'Essentials'

From his initial introductions to al-Muwafaqat, al-Shatibi begins raising issues relating to the objectives of Islamic Law and relying on his analysis of such issues for support and clarification of his views as they relate to the fundamentals of jurisprudence. In the first introduction, which he devotes to the claim that the fundamentals of Islamic jurisprudence are founded on the universals of the Law, which can be nothing other than definitive. He states, "What I mean by 'universals' here are: the essentials, exigencies and embellishments.

The definitive nature of these universals is beyond dispute. As al-Shatibi puts it, "The Muslim community - and, indeed, all religions - are in agreement that the Law was established to preserve the five essentials, namely, religion, human life, progeny, material wealth, and the human faculty of reason. Moreover, knowledge of these universals is also considered essential by the Muslim community."

From the introductions we move to 'The Book of Evidence' (Part 3 according to the book's division in modern printings), where al-Shatibi lays the general foundation for examining legal evidence. In Question 8, for example, he states "If, among the laws established in Madinah, you find a universal principle, then think carefully on it and you will find that in relation to that which is still more general, it is a specific, or a complement to a universal principle. Evidence of this may be seen in the fact that the universals which the Shari'ah has commanded us to preserve are five, namely: religion, human life, the faculty of human reason, progeny, and material wealth."

What al-Shatibi means by this statement is that even if what are considered to be universal principles of general rules are found among the various forms of legislation which were instituted in (p.138) Madinah, they are, in reality, no more than branches of the more general and more important universals which, given their significance, were revealed in Makkah. Hence, the higher objectives of the Law and its principle foundations were secured in the Makkan Qur'an side by side with the fundamentals and principles of Islamic doctrine. Al-Shatibi then goes on to trace the five universals (or essentials) to their supporting evidence in the Makkan Qur'an.

As for the preservation of (the Islamic) religion and the correction and consolidation of faith in the Makkan Qur'an, it is a matter so familiar and clear to many that it requires no evidence or examples to be cited in its support. In fact, there has come to be a widespread, albeit mistaken, belief that this is all that the Makkan Qur'an consisted of. However, Imam al-Shatibi corrects this notion by presenting what the Makkan Qur'an contained by way of legal principles and universals.

In connection with the preservation of human life, for example, we read, "...and do not take any human being's life - (the life) which God has declared to be sacred." (Qur'an, 81: 8-9).

Preservation of human life includes the preservation of the faculty of reason, while the complement to the preservation of the faculty of reason may be seen in the Madinan prohibition of intoxicants and the establishment of a penalty for its violation. Hence, the

2016-2019 research report

Methodology

https://www.youtube.com/watch?v=REWv4dYgODk

Observational Research, types:
1. Unstructured: the observation is broad and ill-defined, "look out for things that seem interesting, important, different". Lots of detail but hard to record all data.
2. Disguised / covert: those being observed are not aware of observation occuring
3. Natural: observation occurs in a natural, real-world setting
4. Human: a human observer is directly responsible for observing and coding the observations

Observation is a suitable data collection method, when your research is concerned with "what people do".
Participant observation emphasis is on discovering the meanings that people attach to their actions. Under participant observation, the researcher attempts to participate fully in the lives and activities of members and thus becomes a member of their group, organization or community. This enables the researcher to share their experiences by not merely observing but also feeling it.

Complete participant role sees you as the researcher attempting to become a member of the group in which you are performing research. You do not reveal your true purpose to the group members.

ILMU MANFAAT DAN ILMU YANG MENIPU

Oleh: Kholili Hasib

SUATU saat, seorang murid senior Imam al-Ghazali berkirim surat berkeluh-kesah atas keadaan dirinya. Sang murid itu telah bertahun-tahun belajar kepada sang Hujjatul Islam. Hingga berhasil menguasai beberapa disiplin ilmu sampai pada tingkat detil dan rumit. Akan tetapi, dengan modal ilmu-ilmu itu, ia merasa ada yang kurang. Sebab, ia kebingungan mana yang bermanfaat untuk masa depannya.
“Telah aku baca berbagai macam dan jenis disiplin ilmu. Aku habiskan rentang usiaku hanya untuk mempelajari dan menguasainya. Sekarang, aku harus memilah dan memilih jenis disiplin ilmu apa yang bermanfaat untukku di masa depan serta mampu menjadi teman yang menghiburku di dalam sempit nan gelap di liang kubur, mana juga yang tidak bermanfaat hingga aku langsung menyisihkannya”, demikian kata sang murid dalam hatinya (Imam al-Ghazali, Ayyuhal Walad,).

Renungan murid imam al-Ghazali tersebut patut kita cerna baik-baik. Mungkin saja kita sedang dalam keadaan menggeluti sesuatu yang belum memberi manfaat untuk masa depan hidup kita. Karena, kita berada dalam milliupendidikan yang tidak lagi menjadikan ilmufardhu ain dan fardhu kifayah sebagai frame pendidikan Islam. Di lain pihak masih banyak lembaga yang masih mencari-cari model pendidikan yang mampu melahirkan generasi Muslim beradab.

Maka dapat kita ditemui, para orang tua sangat menekankan anak-anaknya untuk kursus bahasa Mandarin, kursus menari, musik, bimbingan belajar matematika dan lain-lain. Bahkan beban itu terlampau melewati batas normal kemampuan anak. Dengan biaya mahal sekalipun. Tapi lalai, bahwa anaknya belum bisa membaca surat al-Fatihah, belum hafal bacaan shalat dan tata caranya, dan buta terhadap maksud rukun iman dan Islam.

Begitulah, kejahilan tentang ilmu fardhu ‘ain dan fardhu kifayah menyebabkan seseorang itu tertipu (maghrur). Apalagi ada perasaan ‘ujub terhadap pencapaian ilmu yang telah diraihnya. Bisa jadi, seseorang tersibukkan dengan ilmu-ilmu yang tidak membawa manfaatnya.

Diterangkan oleh imam al-Ghazali, terdapat ilmu yang ahli bidang hukum dan khilafiyah fiqih dengan detail. Akan tetapi, ilmu tersebut tidak bermanfaat (untuk dirinya). Indikasinya, semakin detail ia pelajari, semakin ia bermaksiat kepada Allah.

Siang-malam dihabiskan untuk meneliti persoalan khilafiyah, namun abai terhadap penyakit yang menempel dalam hatinya sendiri. Berprasangka bahwa tidak ada ilmu lain yang menarik perhatiannya, kecuali ilmu perdebatan (munadzarah), membela diri, mengalahkan lawan-lawannya demi eksistensinya sebagai ilmuan yang ‘ahli’ fikih.

Akibatnya, tipe orang seperti itu mengabaikan sifat-sifat yang tercela seperti sombong, riya, hasud, cinta kehormatan, pangkat dan mencari popularitas. Semua ini adalah bentuk ketertipuan terhadap ilmunya. Kesibukannya hanya bertumpu pada amaliah lahir saja. Yang benar, mestinya ilmuan tersebut mempelajari ilmu lahir (fikih) sekaligus ilmu batin (tazkiyatun nafs).

Sebagaimana seseorang yang mempelajari fiqih harus memahami tauhid. Bahkan, kata Ibnu Athoillah al-Sakandari, memisahkan keduanya berarti terjun ke dalam ‘kekufuran’. Ia berpendapat: “Orang yang banyak berbicara tentang tauhid tetapi tidak peduli ilmu fiqih, sama saja dengan mencampakkan dirinya ke dalam samudra kekufuran”.
Seorang yang tertipu oleh ilmunya sendiri antara lain ada yang menekuni ilmu-ilmu syariat dan ilmu rasional (ilm ‘aqliyah). Dua ilmu ini baik dan bagus. Semestinya membawa manfaat. Namun di sisi yang lain, mereka membiarkan anggota tubuhnya berbuat maksiat. Ddisebabkan, ilmunya tidak tidak diamalkan dengan baik.

Seseorang tertipu dengan ilmunya itu, karena dalam dirinya terdapat perasaan bahwa dengan eksisnya ilmu syariat dalam dirinya, ia merasa sudah aman dari murka Allah Swt. Prasangka yang berlebihan bahwa ilmu yang ia pelajari langsung menaikkan derajatnya di sisi AllahSubhanahu Wata’ala.

Mereka inilah yang tertipu dengan ilmu yang dimiliki. Padahal, ilmu yang bermanfaat adalah apabila diamalkan dan membawa kepada rasa khasyyah (takut) kepada Allah Subhanahu Wata’ala.

Tanda ilmu yang bermanfaat itu diungkapkan oleh Ibnu Athoillah al-Sakandari, yaitu jika ilmu itu kita pelajari mengundang khasyyah (rasa takut) kepada Allah Subhanahu Wata’ala (Ibnu Athoillah al-Sakandari, Al-Hikam,hal.278). Bila kita pelajari suatu ilmu, tetapi tidak semakin bertakwa, maka ada dua sebab; bisa jadi ada subjek ilmu yang belum ditekuni dan bisa pulamindset belajarnya keliru yaitu ilmunya dituju untuk tujuan-tujuan tidak baik.

Ternyata, disiplin ilmu-ilmu itu tidak mengandung manfaat kecuali bila membantu menuju kepada takwa. Jadi, kemuliaan ilmu digantungkan oleh manfaat atau tidaknya. Sudah pasti dengan memenuhi syarat mempelajari; yaitu niat karena Allah Subhanahu Wata’ala. Sementara, ilmu yang tidak bermanfaat akan menjadi ‘senjata’ menenggelamkan seseorang dalam kekeliruan.

Kata Ibnu Athoillah, ‘sebaik-baik ilmu adalah yang mengundang rasa khasyyah. Maka, setiap ilmu yang tidak disertai rasa takwa dipastikan tidak akan memberikan kebaikan. Dan pemiliknya tidak boleh digelari dengan alim.Maksud dari ungkapan Ibnu Athoillah tersebut adalah ilmu-ilmu yang dapat menghantar untuk mengenal Allah. Inilah ilmu terbaik.

Ilmu yang manfaat atau yang tidak, diukur dengan manfaatnya masa depan akhirat. Sufyan al-Tsauri mengatakan: “Sesungguhnya ilmu itu dipelajari semata untuk taqwa kepada Allah. Maka, jika ada ilmu yang di dalamnya tidak bisa membawa taqwa, maka buanglah” (Muhammad bin Ibrahim al-Randy,Ghaitsul Mawahib al-‘Aliyyah fi Syarh al-Hikam al-‘Athoiyyah, hal. 278).

Karena itu, banyaknya subjek ilmu yang dikuasai seseorang menjadikan seseorang menjadi takabbur sehingga merusak hati dan pikirannya. Bahayanya adalah, bila seseorang tidak merasa sama sekali dalam hatinya bahwa ia tertipu dengan ilmunya sendiri. Lebih bahaya lagi banyaknya subjek ilmu yang dipelajari bukan dari guru.

Seringkali ilmu menjadi sesuatu yang buruk dan merusak karena pemilik ilmu itu jauh dari Allah. Ia menempatkan orientasi ilmunya pada popularitas, dan selalu disibukkan dengan dunia. Ilmu yang demikian, hanya akan merusak masa depan seseorang.

Maka, riwayat Abu Hurairah ini harus menjadi pengingat para ilmuan; “Barangsiapa menuntut ilmu yang seharusnya ditujukan untuk ridha Allah, tetapi ia pelajari untuk dunia, di hari kiamat ia tak mencium bau Surga.” (HR. Ahmad dan Abu Daud).*