konsep etika dlm Hinduism, Buddhism, Sikhism, dan islam Aspek perbezaa n etika Berakar pada Buddhism Hinduism

Sikhism Islam

Buddhist ethics are based on intention or volition On the

Buddhist path to Emancipation, each individual is considered responsible for his own fortunes and misfortunes. Each individual is expected to work his own deliverance by his understanding and effort. Buddhist salvation is the result of one's own moral development and can neither be imposed nor granted to one by some external agent. The Buddha's mission was to enlighten men as to the nature of existence and to advise them how best to act for their own happiness and for the benefit of others.

Sikhs believe that the purpose of life is to love God, and to use selfdiscipline to replace greed, desire, anger, and pride, with contentment, humbleness, and forgiveness. Sikhs emphasize the importance of work with hands, head, and heart in the service of themselves, their family, and the social community. In following God's will, Sikhs hope to lose their sense of the importance of themselves and their daily concerns, and to feel a sense of harmony with God.

Salima diertikan sebagai sebuah kedamaian yang hadir dalam diri manusia dan itu sifatnya fitrah.

Relation with others

There is tolerance and acceptance of other religions in that pictures of figures from religions other than Hinduism (for example, Jesus , Buddha or Guru Nanak) may be found on shrines.

There is no special way to show any equality or respect for each other, just to treat others as one would like to be treated, to consider that

Ummah. Everybody is related.

Leaving the religion, however, is considered not only to bring disgrace on the family, but to be impossible, as one is born a Hindu.

just as one has his or her viewpoints,opini ons so could other have his or her views too and that just don't stay within Sikhs but it should be everywhere A total rejection of the caste system is a typical feature of the Sikh tradition. Sikhism in fact originated as a voice of protest against the many prevalent ills of contemporary Indian society. The caste system was the most damaging and debilitating of them. It completely negated the humanitarian and egalitarian principles, fundamental to the Sikh creed. Guru Nanak, founder of Sikhism, and his nine spiritual

Caste system

Brahmanism, the predominant religion in India during the Buddha's time, divided all humans into four castes (attu vanna), priests, warriors, traders and labourers. Social contact between each caste was minimal and the lower one's position in the system the less opportunities, the less freedom and the less rights one had. Outside the caste system were the outcasts (sudra) people considered so impure that they hardly counted as humans. The Buddha, himself born into the warrior caste, was a severe critic of the caste system. He ridiculed the priests claims to be superior, he criticised the theological basis of the system and he welcomed into the Sangha people of all castes, including outcasts. His most famous saying on the subject is : " Birth does not make one a priest or an outcaste. Behaviour makes one either a priest or an outcaste". Even during the time when Buddhism was decaying in India and Tantrayana had adopted many aspects of

The caste system in Hindu society dates from prehistoric times, and privileges those of a higher social class over others. Although the Hindu concept of dharma teaches fairness, the caste system can sometimes be used in ways that legitimize discrimination. Those at the bottom of the caste system (untouchables) often are unable to afford to take up their legal rights. The caste system provides a social focus, and loyalties may be shown towards one's own class and extended family.

that there has never been a class system in Islam. This can be clearly seen from the following facts: There are no laws in Islam which aim at keeping the property in the hands of particular persons. The Holy Qur'an plainly says: ''In order that if may not merely make a circuit between the wealthy among you" (Iix: 7). Therefore, Islam made laws that ensured continual fragmentation and redistribution of wealth. According to the Islamic law of inheritance, inherited property should be distributed among

Hinduism, it continued to welcome all castes and some of the greatest Tantric adepts were low castes or outcastes

successors strongly attacked the system. The advent of Sikhism in the midst of caste rigidities and superstitions was truly a radical beginning1
Hindus are born into a network of relationships in which everyone protects and helps each other. Personal goals are less important than family goals The four goals of life are balanced between earthly responsibilities and inner spiritual life. Once a man is married, he can perform certain religious rituals only permitted to married men, and becomes responsible for all other members of the family, young and old. Other members of the family have prescribed religious duties. Grandparents will study the scriptures and instruct grandchildren, while parents will
One of Sikhism underlying values is family living. Sikhs are expected to live in a family environment in order to conceive and nurture their children in order to perpetuate God's creation. Any alternative manner of living is prohibited specifically a celibate lifestyle. Most Sikhs assume this means homosexuality, which cannot result in procreation, is unnatural and against God's will. Acceptance of God's will is seen as central in Sikhism, thus even if a Sikh is attracted exclusively to members of their own sex they are expected to accept God's will, which (in the eyes of the vast majority of Sikhs) is for them to procreate. Many Sikhs who have homosexual desires will try to overcome what they believe is lust by marrying a member of the opposite sex and having children as they are expected to. This has led to a belief among many Sikhs that there are no gay or lesbian Sikhs. This belief can cause much distress amongst young Sikhs who find themselves attracted to members of the same sex. Those Sikhs who are

a large number of persons

Family life

Marriage and family relationships. Buddhism is not a family-centered religion. For a variety of reasons, it does not possess doctrinal standards or institutionalized models of the family. Some of these reasons include the role of renunciation, detachment, and the individual's pursuit of enlightenment. The virtue of renunciation derives from Siddhartha's Great Going Forth, at which point he forsook his family and familial obligations as son, husband, and father. The monastic lifestyle and the role of the religious community (sangha) formalized the renouncing of familial relationships. The goal of detachment also impinges negatively upon family life. The inherent nature of families and family relationships produces attachments that constitute formidable

Within a family, role of its head is very important as the entire responsibility of family management rests on him, particularly at the stage when children are in their tender age. He has to protect himself as well as his family members from all kinds of troubles and difficulties. He has to arrange for their basic needs health, care, and educational requirements. The head of the family has to be very carefully while taking decisions in these matters. A wrong decision taken by the head of the family can become the cause of great damage to the entire family.

obstacles to achieving detachment from worldly affairs and desires. Finally, the practices for pursuing enlightenment are adultoriented disciplines requiring significant amounts of time and effort in solitary study and meditation. Although these three factors adversely affect the role of family life, the vast majority of Buddhists are lay people with immediate and extended families
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perform the daily rites of worship, support, and provide for the children. Children must respect their elders, study, act without selfishness, and avoid disgracing their family. The Hindu concept of dharma teaches responsibility to one's caste and extended family.

supportive of homosexuality believe that there is nothing unnatural about homosexuality and that it is perfectly normal for a minority of adults. They believe that the concept of family is not restricted to a man and a woman and their biological children, but can come in many other forms including same-sex couples.

He shall, therefore, prevent himself and his family from the disastrous consequences of choosing a wrong path (66:6). He has to see that his family is engaged in productive activity as well as constructive work. This is possible through correct and farsighted planning and its effective implementation.
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Marriage and sexuality

The Third (or sometimes Fourth) of the Five Precepts of Buddhism states that one is to refrain from "sexual misconduct". Buddhist teachings are usually disdainful towards sexuality and distrustful of sensual enjoyment and desire in general. Buddhist monks and nuns of most traditions are not only expected to refrain from all sexual activity but take vows of celibacy

The 1955 Hindu Marriage and Divorce Act meant that women as well as men could initiate divorce.Many Hindu women endure difficult circumstances to remain married, and can be considered to be subordinate to their husbands. Widows can legally remarry, but this may be discouraged. All jobs are legally open to both men and women, and women can own property. Weddings can incur great debts, because the bride's parents are obliged to provide a large dowry and

First night is the creation of environment to impress upon the bride about the noneffect of socio-sexual restrictive values and socio-sexual conditionings within the privacy of her marriage and so also to grant allowance to the bridegroom to enjoy the sex within the privacy of his marriage

Islam pretends as if sexual organs do not exist either in a male or in a female. A woman is covered from head to toe just to hide her 'awra,' which is the Islamic vocabulary for the part of body that arouses sexual desire in a man, or the 'shame' of her. Thus, sexual organs are shameful parts of a body! It is a great insult to a woman to depict her entire body as shameful. It is

pay for the celebrations. In 1985, a law in India prohibited the paying of dowries, but some form of giving still exists. Sexual relationships are regarded as acceptable only within marriage. The body and physical care Some traditional drugs and alcohol have always been used for Hindu religious purposes, as part of ceremonies, to achieve particular religious states of consciousness. The recreational or immoderate use of drugs or alcohol is strongly frowned upon. Smoking tobacco in the presence of elders is considered to be extremely disrespectful, and smoking in public areas or on public services is banned in India. Tapas (extreme ascetic practices such as standing continuously for several years) are practised by a very small minority of Hindus to achieve renunciation of the physical world. The practice is not supported by the scriptures because

also a great insult to all men

it involves torture of the body, and is therefore an insult to God. The concept of ritual pollution is an important aspect of the practice of Hinduism. Things that might cause ritual impurity (as opposed to physical impurity) include contact with people of a lower caste, or contact with menstrual blood, childbirth, or death. Those people whose work brings them into contact with these things will become ritually impure; the impure state can be remedied, which usually involves a ritual immersion in water at a specified time after the event. Suicide and euthanasi a In Theravada Buddhism, for a monk to praise the advantages of death including simply telling a person of the miseries of life or the bliss of dying and going to heaven in such a way that he/she might feel inspired to commit suicide or simply pine away to death is explicitly stated as a breach in one of highest vinaya code regarding prohibition of harming life, hence it will result in automatic expulsion from Because Hinduism teaches ahimsa (respect for all life), killing can only be used to defend a just cause. All life is seen to be sacred, but balancing this is the idea of one's dharma or path. If one belonged to the warrior class, for example, it would be one's duty to fight. Euthanasia is not acceptable to Hindus, although it Sikhs have a high respect for life which they see as a gift from God. Most Sikhs are against euthanasia, as they believe that the timing of birth and death should be left in God's hands. The Sikh Gurus Muslims are against euthanasia. They believe that all human life is sacred because it is given by Allah, and that Allah chooses how long each person will live. Human beings should not interfere in this.
Life is sacred

Sangha. In caring for the terminally ill, no one should subject a patient to treatment designed to bring on death faster than it would if the disease were simply allowed to run its course.

Not killing or causing harm to other living beings. This is the fundamental ethical principle for Buddhism, and all the other precepts are elaborations of this. The precept implies acting nonviolently wherever possible, and many Buddhists are vegetarian for this reason. The positive counterpart of this precept is love.

is important to alleviate suffering as much as possible. Suicide to escape from suffering, however, is contrary to Hindu teaching. The concepts of dharma and karma make it important to accept and work through what life offers. However, Hindus have been known to fast to death or drown themselves for religious reasons

rejected suicide (and by extension, euthanasia) as an interference in God's plan. Suffering, they said, was part of the operation of karma, and human beings should not only accept it without complaint but act so as to make the best of the situation that karma has given them.Sikhism believes that life is a gift from God, but it also teaches that we have a duty to use life in a responsible way. Therefore Sikhs contemplating euthanasia for themselves or others should look at the whole picture, and make appropriate distinctions between ending life, and not artificially prolonging a terminal state.

Euthanasia and suicide are not included among the reasons allowed for killing in Islam
Allah decides how long each of us will live

And no person can ever die except by Allah's leave and at an appointed term. Qur'an 3:145
Suicide and euthanasia are explicitly forbidden.

Destroy not yourselves. Surely Allah is ever merciful to you. Qur'an 4:29 The Prophet said: "Amongst the nations before you there was a man who got a wound, and growing impatient (with its pain), he took a knife and cut his hand with it and the blood did not stop till he died. Allah said, 'My Slave hurried to bring death upon himself so I have

forbidden him (to enter) Paradise.' " Sahih Bukhari 4.56.669

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Charity and wealth

Hinduism teaches that giving (dana) should be done with no expectation of return. The possession of wealth is acceptable if it is used to help others, and not for the gain of power. Everything, including pleasure (kama), is to be enjoyed in moderation. Hindus are encouraged to earn material wealth through honest effort (artha). Dana brings good karma for the giver. Hindus feel they have a duty to care for the parents who brought them up, instructed, and provided for them, and elderly parents are usually cared for at home.

Suffering and evil/ distinctio n between good and bad

In Buddhism, the distinction between what is good and what is bad is very simple: all actions that have their roots in greed, hatred, and delusion that spring from selfishness foster the

Hindus believe that it is important to do good because ultimately all life is connected, and that by leading a proper life, one will achieve moksha (release from

harmful delusion of selfhood. These action are demeritorious or unskillful or bad. They are called Akusala Kamma. All those actions which are rooted in the virtues of generosity, love and wisdom, are meritorious -- Kusala Kamma. The criteria of good and bad apply whether the actions are of thought, word or deed.

reincarnation). Although one cannot alter the karma of other people, Hinduism teaches a compassionate response to all suffering. The Bhagavad-Gita emphasizes the performing of actions without attachment to maya (the illusion that the physical world is important). Ignorance of the belief that the world is maya is considered to be at the root of evil. Hinduism distinguishes between natural evils such as death, illness, and disaster, and moral evils such as adultery or lying. Natural evils may be sent to punish people as part of their karma. Some Hindus believe that people who have had tragic deaths may become ghosts (bhuts) that cause evil to others. Suffering is seen as the result of sinful human action in this life or previous lives, but Hindus are responsible for relieving suffering, and it is bad for

their karma if they ignore the suffering of others.

Animal rights and environm ent

Avoid killing or harming any living being.

If a person does not harm any living being and does not kill or cause others to kill that person is a true spiritual practitioner.
- The Dhammapada

The concept of ahimsa informs the Hindu attitude to environmental issues, which is worshipful rather than exploitative, and the world is regarded as a bountiful provider. The earth and life upon it is regarded almost as God's body. Many plants are considered sacred by Hindus. The banyan (bodhi) tree, part of the fig family, is thought to aid enlightenment. Other plants sometimes have special days on which they are worshipped. Some Hindus say prayers of respect to the goddess Earth every morning. Animals are sacred because many are vehicles of the gods. The concept of reincarnation (or the transmigration of souls) means that animals are thought to contain souls, just as people do. Cows are particularly sacred. They are

looked on as the generous providers of milk, cream, and butter, and are symbols of the provision of the gods. They are also associated with Krishna. It is illegal in India to kill cows, and they wander the streets freely. Other aspects of the natural environment such as rivers, lakes, mountains, caves, and forests are considered to be sacred environments where people can be relieved of some of their sins.

vegetarianism and an ideology of harms reduction leading ultimately to nonviolence

homosex uality Among the manifold Buddhist traditions there is a vast diversity of opinion about homosexuality and in interpreting the precedents which define "sexual misconduct". Though there is no explicit condemnation of homosexuality in Buddhist scripture be it Theravada, Mahayana or Mantrayana, societal and community attitudes and the historical view of practitioners have established precedents. Some sangha equate Homosexuality is considered unacceptable for Hindus. Celibacy is an accepted part of the lives of those who choose it for religious reasons, but it is not an end in itself, or necessary for the fulfilment of Hindu goals. Indian civil law legalized abortion in 1972. Traditionally it was considered a sin
The Sikh sacred text, the Guru Granth Sahib, is the highest authority in Sikhism. It is silent on the subject of homosexuality. However, there are parts of the Guru Granth Sahib that have been interpreted to mean that homosexuality is wrong. There are five vices outlined in the Guru Granth Sahib that are to be avoided by Sikhs. These vices are called the Five Thieves. They are Pride (aHankar), Anger (Krodh), Greed (LobH), Attachment (MoH), and Lust (Khaam). Many

Islamic views on homosexuality are influenced by the rulings prescribed by the Qur'an and the teachings of the Islamic prophet Muhammed. The mainstream interpretation of Qur'anic verses and hadith condemn sexual acts between members of the same sex.

homosexuality with scriptural sexual misconduct prohibited by the Five Precepts. Other sangha hold that if sexuality is compassionate and/or consensual and does not contravene vows, then there is no dharmic infraction irrespective of whether it is same-sex or not.

but has become widespread. The termination of female fetuses has become common, stemming from the belief that the practice alleviates the suffering caused later on by a society hostile to women. The system of paying a dowry has also influenced people to choose not to have daughters. Contraception is accepted, as is sterilization.

Sikhs believe that homosexual thoughts and behaviour are just manifestations of lust, and that it is therefore forbidden. However, other Sikhs believe that Guru Nanak's emphasis on universal equality and brotherhood is fundamentally in support of gay rights. This view is held by a minority of Sikhs, many of whom have been born/raised in countries that are more tolerant towards homosexuality. Some Sikhs have even gone so far as to describe homosexuals as "the new Untouchables" in reference to Sikhism's rejection of the Indian caste system.

11th Century North African Qurn in the British Museum

The Qur'an cites the story of the "people of Lot" (also known as the Sodomites) who were destroyed by the wrath of Allah because they engaged in homosexual acts. The legal punishment for sodomy has varied among juristic schools: some prescribe capital punishment; while other prescribe a milder discretionary punishment. Homosexual activity is a crime and forbidden in most Muslimmajority countries like Saudi Arabia, Iran, etc. In some relatively secular or multi-religious Muslim-majority

countries such as Indonesia[1] , Jordan and Turkey this isn't the case. Despite this, homoerotic themes were present in poetry and other literature by some Muslims which celebrated male love, and were more common than expressions of attraction to women.[2] Some movements in Islam, such as the Al-Fatiha Foundation, accept and consider homosexuality as natural, either regarding Qur'anic verses as obsolete in the context of modern society, or pointing out that the Qu'ran speaks out against homosexual lust, and is silent on homosexual love. Writer Irshad Manji, a lesbian herself and a staunch critic of orthodox Islam,[3] is of the opinion that homosexuality is permissible within Islam; however, this remains a minority viewpoint. Within the Shi'a school of thought in Islam,

the Ayatollah Khomeini has argued the legality of sex-change operations if a man is homosexual, and feels effeminate
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abortion

There is no single Buddhist view concerning abortion although traditional Buddhism rejects abortion because it involves the deliberate destroying of a life and regards life as starting at conception.[5] Those practicing in Japan and the United States are said to be more tolerant of abortion than those who live elsewhere.[6] In Japan, women sometimes participate in Mizuko kuyo ( lit.) after an induced abortion or an abortion as the result of a miscarriage. The Dalai Lama has said that abortion is "negative," but there are exceptions. He said, "I think abortion should be approved or disapproved according to each circumstance."[ In Buddhism, forgiveness is seen as a practice to prevent harmful thoughts from causing havoc on ones mental well-being.[10] Buddhism recognizes that feelings of hatred and illwill leave a lasting effect on our mind karma. Instead, Buddhism encourages the cultivation The concept of performing atonement from one's wrongdoing (Prayaschitta Sanskrit: Penance), and asking for forgiveness is very much a part of the practice of Hinduism.
Islam teaches that God (Allah in Arabic) is 'the most forgiving', and is the original source of all forgiveness. Forgiveness often requires

forgivene ss

of thoughts that leave a wholesome effect. "In contemplating the law of karma, we realize that it is not a matter of seeking revenge but of practicing metta and forgiveness, for the victimizer is, truly, the most unfortunate of all.[11] When resentments have already arisen, the Buddhist view is to calmly proceed to release them by going back to their roots. Buddhism centers on release from delusion and suffering through meditation and receiving insight into the nature of reality. Buddhism questions the reality of the passions that make forgiveness necessary as well as the reality of the objects of those passions. [12] "If we havent forgiven, we keep creating an identity around our pain, and that is what is reborn. That is what suffers."[13]

Prayashitta is related to the law of Karma. Karma is a sum of all that an individual has done, is currently doing and will do. The effects of those deeds and these deeds actively create present and future experiences, thus making one responsible for one's own life, and the pain in others.

Addressing Dhritarashtra, Vidura said: "There is one only defect in forgiving persons, and not another; that defect is that people take a forgiving person to be weak. That defect, however, should not be taken into consideration, for forgiveness is a great power. Buddhism places much Forgiveness is a emphasis on the concepts virtue of the weak, of Mett (loving kindness), and an ornament of karuna (compassion), the strong. mudita (sympathetic joy), Forgiveness subdues and upekkh (equanimity), (all) in this world; as a means to avoiding what is there that resentments in the first forgiveness cannot place. These reflections are achieve? What can a used to understand the wicked person do context of suffering in the unto him who world, both our own and carries the sabre of the suffering of others. forgiveness in his hand? Fire falling on the grassless ground is extinguished of itself. And

the repentance of those being forgiven. Depending on the type of wrong committed, forgiveness can come either directly from Allah, or from one's fellow man who received the wrong. In the case of divine forgiveness, the asking for divine forgiveness via repentance is important. In the case of human forgiveness, it is important to both forgive, and to be forgiven

unforgiving individual defiles himself with many enormities. Righteousness is the one highest good; and forgiveness is the one supreme peace; knowledge is one supreme contentment; and benevolence, one sole happiness." (From the Mahabharata, Udyoga Parva Section XXXIII, Translated by Sri Kisari Mohan Ganguli). An even more authoritative statement about forgiveness is espoused by Krishna, who is considered to be an incarnation (avatar) of Vishnu by Hindus. Krishna said in the Gita that forgiveness is one of the characteristics of one born for a divine state. It is noteworthy that he distinguishes those good traits from those he considered to be demoniac, such as pride, self-conceit and anger (Bhagavad Gita, Chapter 16, verse 3). Village priests may open their temple ceremonies with the

following beloved invocation: O Lord, forgive three sins that are due to my human limitations: Thou art everywhere, but I worship you here; Thou art without form, but I worship you in these forms; Thou needest no praise, yet I offer you these prayers and salutations, Lord, forgive three sins that are due to my human limitations

1 http://www.sikhiwiki.org/index.php/Caste_System 2 http://family.jrank.org/pages/183/Buddhism-Buddhism-Family.html 3 http://www.islamawareness.net/Talaq/family.html 4 http://www.bbc.co.uk/religion/religions/islam/islamethics/euthanasia.shtml 5 http://en.wikipedia.org/wiki/Homosexuality_and_Islam