This paper explains a phenomenon of ta'aruf which has been flourishing in the digital world. With the mode of revitalization of pure Islamic teachings and overlaid with the doctrine of hijrah, ta'aruf onlne is a way to invite man and woman to marry without dating. However, this article also explains the other side relating to this phenomenon of ta'aruf which in the process is involved in the practice of commodification. In this connection, there are two focus of studies reviewed in this paper, first, what is the background of the emergence of the phenomenon of online ta'aruf. Second, how the online ta'aruf phenomenon is commodified by its users. Using qualitative methods, research explores various website s and accounts that provide online ta'aruf services. The findings are that online ta'aruf in the digital world has been motivated by the movement of migratory trends in the Muslim community in recent years. However, in its development, online ta'aruf was later commodified by the perpetrators because there were interested people and the market wanted it.
This paper explored a daily fiqh practice or, more precisely, the practice of Islam among Muslim minorities in Bali, which is transformed into an adaptable form of religious diversity promoting harmony. In the midst of the strong domination of Hindu custom and the acts of violence by few Muslims in Indonesia, the Balinese Muslim community strived to manifest Islamic teachings (fiqh) in daily life having tolerant and moderate. Through two problems such as; how is the religious adaptation pattern of minority Muslim communities in Bali? How do Muslim communities establish inter-religious harmony as a manifestation of their daily fiqh? This study attempted to analyze it based on maqashid sharia theory. As for supporting data collection, this paper used field research using interviews and observations.The finding indicated that there were interesting patterns of religious social relations occurred in the daily practice of Muslim minorities in expressing their Islamic teachings in the public area. Muslims in Bali are able to appraise their religious teachings and adapt with the surrounding community, which was socio-anthropologically dominated by the Hindu belief system.
This paper unravels a social portrait of harmonious living between religious groups in Puja Mandala, Nusa Dua Bali. Having been known to reside four religious shrines since 1994, Puja Mandala communities passed down the legacy of religious tolerance based on three pillars; co-existence, diversity, and tolerance. This paper elaborates various factors that made those three pillars possible to co-exist condusively among majorities with influential hindu traditions. By stating the following problems of how does Puja Mandala build harmonious living between religious groups, what is the social portrait of that harmonious living, and how do religious groups adopt that harmonious living into their social interaction, this paper uncovers the contributing factors and supports from various authorities that shape the stereotype of Puja Mandala as a miniature of harmonious living the citizens of Bali are proud of. Religious authorities, religious shrine officials, and interreligious congregations are mutually contributing to build the image of harmonious living in diversity at Puja Mandala as we know today.
Perbandingan tujuan hukum Indonesia, Jepang, dan Islam terletak pada penegakan hukumnya. Indonesia dengan sistem hukum civil law, secara grand theory telah mengadopsi hukum Barat dengan tujuan hukum keadilan, kepastian dan kemanfaatan hukum maka dalam penegakan hukum lebih menekankan pada hukum tertulis (formal) sebagai acuan. Begitu juga dengan Jepang yang juga mengadopsi sistem hukum civil law, namun tujuan hukum di negara Jepang adalah untuk perdamaian (peace), yang dalam hal-hal tertentu mengenyampingkan hukum formal (tertulis) demi memberikan rasa perdamaian bagi pihak yang bersengketa. Tidak jauh berbeda dengan Jepang, penegakan hukum islam dalam hal-hal terntu mengenyamping hukum tertulis demi mewujudkan kemanfaatan hukum sebagai tujuan hukum islam yang utama. Hanya saja yang membedakannya terletak pada sistem hukum yang diadopsi yaitu Muslim Law yang dinut oleh negara-negara Timur Tengah yang sebagian besar berpenduduk islam penelitian ini menggunakan pendekatan kualitatif
Perkembangan hukum itu ditandai dengan lahirnya berbagai macam produk hukum baru, dan ini merupakan tuntutan darisebagian besar masyarakat, untuk membangun hukum nasioanal dengan menggali nilai-nilai yang hidup dalam masyarakat. BerdasarkanUndang-Undang Darurat Nomor 1 tahun 1951 Tentang Tindakan-Tindakan Sementara Untuk Menyelenggarakan Kesatuan Susunan, Kekuasaan Dan Acara Pengadilan-Pengadilan Sipil, pada Pasal 1 ayat (2) huruf b, tersebut, memang peradilan adat atau yang dipersamakan dengan peradilan adat tersebut telah dihapuskan, namun dalam perjalanan selanjutanya, terutama pasca reformasi pada tahun 1998 keberadaan peradilan adat secara yuridis kemabli dihidupkan dan pengaturannya terdapat dalam beberapa peraturan perundang-undangan
This article aims to discussing the conception of ex-corruption convicts human rights according to the General Election Commission Regulation No. 20 of 2018 systematically; regarding the concept of human rights and the explicit human rights of former corruption convicts in the General Election Commission Regulation No. 20 of 2018 in the perspective of Jasser Auda's Islamic maqashid concept.This research is qualitative research with a literature review. The perspective in this discussion is the concept of maqashid sharia Jasser Auda which uses a systems approach in Islamic law. The results shows that: 1) the current state of mind of the Indonesian people cannot be separated from contemporary issues regarding human rights, democracy, the nation state, the rule of law, and the ideals of progress and national prosperity in the national context; 2) PKPU Number 20 of 2018 is in line with maqashid al-sharia with a systems approach; 3) the prohibition of former corruption convicts from running for legislative elections is justified in the perspective of maqashid al-sharia Jasser Auda, in his avoidance with various dimensions, namely the social dimension, the bureaucratic dimension to achieve good governance, the political education dimension, the state philosophy dimension and justice.
Penelitian ini bertujuan mendeskripsikan peran Humas dalam membangun citra dan cara yang ditempuh dalam mempromosikan SMP Nurul Jadid, media apa saja yang digunakan, hambatan apa saja, dan bagaimana solusi mengatasi hambatan tersebut. Penelitian ini merupakan penelitian deskriptif kualitatif. Informan penelitian dalam penelitian ini adalah Petugas Humas, Koordinator Humas, Petugas Promosi dan Kepala Sekolah. Teknik pengumpulan data menggunakan observasi, wawancara dan dokumentasi. Hasil penelitian menunjukkan bahwa peran humas dalam membangun citra dan mempromosikan SMP Nurul Jadid yaitu: 1) peran humas sebagai komunikator terhadap publik internal yaitu siswa, karyawan/staf, guru, dan kepala sekolah dilakukan melalui rapat resmi dan rapat koordinasi. Sedangkan publik eksternal yaitu orang tua wali murid, DU/DI, masyarakat, Depnaker dan PJTKI melalui rapat wali murid, rapat komite, kerjasama dengan DU/DI, serta kerjasama dengan Depnaker dan PJTKI, 2) peran humas sebagai pembina hubungan (relationship) yaitu menciptakan hubungan yang baik antar seluruh warga sekolah, masyarakat, DU/DI, Depnaker dan PJTKI. Hambatan humas yaitu, 1) kurangnya antusias masyarakat, 2) kurangnya kerjasama dengan instansi-instansi pemerintah, 3) Sulitnya mencari tempat prakerin, 4) terbatasnya anggaran atau dana. Upaya mengatasi hambatan yaitu: 1) mengajak dan mengundang perwakilan masyarakat, 2) mencari dan menjalin kerjasama dengan instansi-instansi pemerintah dalam pelaksanaan prakerin, 3) menjalin komunikasi yang baik dengan masyarakat, 4) sopan santun serta ramah terhadap masyarakat.
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