Introduction The modern welfare state concept is based on individualistic and liberal social contracts that prioritize individual interests with liberalist, partial and non-holistic hegemonies. The welfare state concept has failed in directing citizens to achieve justice, peace, and welfare. The basic aim of the Republic of Indonesia's formation is to form a welfare country. But the Indonesian constitutional articles do not have the power to form a welfare society compared to those of other states, such as Norway, Japan, the USA, and Malaysia, whose constitutions aim to achieve welfare. Objective This research aims to explore the formulation of Indonesia as the Prophetic Transcendental-Based Legal Welfare State. The urgency of this research is on the effort of model invention, or a new postulate on the form of the Indonesian Legal Welfare State. Methods This is normative-juridical research with a philosophical approach to find and explore the formulation of Indonesia as the Prophetic Transcendental-Based Legal Welfare State. Conclusion This research found that as a Legal Welfare State, Indonesia inspirits Pancasila as the moral-spiritual guidance in all developmental policies on the national law, economy, politics, and culture. Thus, the direction of the state's development is inseparable from its roots, namely the prophetic and transcendental Pancasila. Novelty The previous researches discussed Indonesia as a welfare state only based on the determining legislation or laws. But this research discusses the philosophical aspect based on the thoughts of Indonesia's founding fathers.
Data on accidents and traffic violations collected by the Riau Regional Police Directorate and from our daily observations illustrates that the level of traffic safety and the level of community compliance with traffic laws / legislation is very alarming, if no strategic steps are taken. in order to increase the level of safety and increase the legal compliance of the community it will cause harm not only to the loss of life and property and psychological but also will cause losses in the economic field. The strategy or effort to increase legal awareness of the community as road users is basically part of orderly traffic. Strategies in increasing community legal awareness include: First, socialization or campaigns to comply with traffic regulations through the installation of banners and socialization. Second, Building the character of discipline. This character building can be started through the teacher's example. Therefore awareness of the instructional teachers is undoubtedly necessary. Security, order, safety and smooth traffic are shared responsibilities. Through this counseling, the character of discipline can be transmitted to all students of Muhammadiyah 3 Vocational School Pekanbaru.
Tulisan ini bertujuan untuk melihat bagaimana pembacaan kaum feminis terhadap hadis misoginis dalam sahih bukhari. Banyak Hadis yang dinilai misoginis oleh kalangan feminis terutama hadis yang berkaitan dengan kehidupan dan posisi perempuan yang terdapat dalam hadis sahih bukhari. Dalam kesempatan kali ini hadis yang diangkat adalah tentang mayoritas penghuni neraka adalah perempuan. Menurut kaum feminis, melihat lahirnya teks, hadis di atas berhasil memposisikan perempuan sebagai mayoritas penghuni neraka hanya karena melaknat dan mengingkari kebaikan laki-lakinya. Padahal fakta sekarang secara kuantitas penduduk bumi lebih didominasi oleh perempuan dari pada laki-laki. Dengan demikian, secara tidak langsung mengatakan bahwa mayoritas penduduk bumi adalah calon penghuni neraka. Mereka menambahkan, jika benar demikian, tentu perintah Allah untuk berlomba-lomba dalam kebaikan tidak lagi berfungsi karena sudah dikecam sebagai ahli neraka. Faktanya, perempuan sekarang lebih banyak yang shalihah dari pada laki-laki. Apabila ada perempuan yang berlaku immoral tentu salah satu faktornya adalah laki-laki. Kasus PSK bisa diminimalisir bahkan dihilangkan apabila tidak ada laki-laki hidung belang. Kasus KDRT pun bisa dihindari apabila dari pihak laki-laki bisa menyadari peranannya. Dengan demikian, perempuan tidak bisa dipersalahkan sepihak, bahkan secara teologis diancam dengan neraka.
Indonesia is characterized by a plurality of values that inspire the formation of the state and its constitution. The democratization after the reformation made some religious communities desire to express their teachings openly. For instance, they desired to implement religious norms, resulting in laws and regional regulations with religious nuances. This study aimed to examine the convergence of Islamic norms and norms of other religions into positive law. It also intended to examine the prospects for converging these norms amid religious plurality. Using a historical and normative approach model, the practice of converging Islamic norms and norms of other religions was found from the formation to the promulgation of Law No. 1 of 1974 concerning Marriage. However, this law often receives judicial reviews, especially concerning interfaith marriages. The latest product of legislation relating to the application of religious norms into positive law is Aceh Qanun No. 6 of 2014 concerning Jinayat. The Qanun is interesting in the study of the convergence of norms of Islam and other religions in Indonesia. Although the formation and promulgation involved only followers of Islam, the Qanun accommodated the teachings of other religions. Therefore, non-Muslims prefer submitting to the Qanun rather than voting for the Criminal Code. These two examples show the prospect of converging open religious norms in various legislations.
Al-Ta‘āruḍ wa al-tarjīḥ is a methodology offered by al-Syāṭibī to overcome problems that often arise in fiqh issues faced by the people. This study is a descriptive literature study (library research) aims to determine how the concept of al-Ta‘āruḍ wa al-tarjīḥ offered, with fahm al-naṣṣ methods that exist in its al-Muwāfaqāt. To al-Syāṭibī, no at-ta‘āruḍ (contradiction) in texts but there is a contradiction among mujtahids (Muslim jurists) in understanding the texts. Then, the mujtahids (jurists) should not be in a hurry to do istinbāṭ al-ḥukm (taking out the law) which originated from the ẓāhir contradictory arguments. A depth and universal study toward contradictive postulates seems needed by mujtahid both using their precision and intelligence. Because of the precision and intelligence mujtahids are varying, it causes the appearance of a conflict between mujtahids in looking at the arguments. To find a solution to the problem, the offer is the use of tarjīḥ method, looking for the most powerful arguments, and then serving them as the basis to take a single istinbāṭ al-ḥukm.
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