This study is motivated by the phenomenon about the rise of sexual digital crime for students in Indonesia. It is undeniable that not a few higher students in Indonesia experience sexual harassment through digital pages, either through WhatsApp, Instagram, Twitter, Facebook, or LINE. This is due to the increasingly free, uncontrolled use of social media and the lack of understanding of social media network users. Sexual digital crime has a very heavy impact on the mental health of victims, whether they are male or female, so that traumatic feelings always arise when they must meet new people in the real world or on social media. This is considered important to be studied more deeply to provide solutions to the problems that often give the students a feeling of trauma. This study uses a qualitative approach with data collection techniques such as observation, documentation, questionnaires and interviews with the research sample, namely higher education students in the city of Bandung. This research is expected to provide views to many parties, both the Indonesian government, Bandung city government, institutions, parents, and families that this problem is a substantial problem that must be solved and given a solution, so that there are no more victims of higher education students. And his mental health slumped, and his future could no longer be helped because he often received sexual crimes from his surroundings. The result of this research is that not every institute/campus that has a lot of students conduct an education to their students to prevent these sexual digital abuses to enlightenment thinking of their students even though there's a lot of victims for this case who has a deep mental health such as depression, trauma, or even feel isolated to socialize with others.
Korupsi adalah musuh utama demokrasi yang dalam praktiknya banyak berjalin kelindan dengan proses demokratisasi itu sendiri. Dalam konteks Indonesia, berbagai upaya pemberantasan korupsi telah dilakukan disatu sisi, namun dalam praktiknya korupsi seakan menjadi pandemi nasional yang tak ada habis-habisnya. Hal ini menunjukkan bahwa korupsi masih merupakan ancaman terberat bagi upaya memajukan negara, karena dapat menimbulkan kerugian yang sangat besar dan pada gilirannya dapat membawa krisis di berbagai aspek, baik moril maupun materil. Indonesia sebagai negara hukum sudah memiliki instrumen untuk pemberantasan korupsi, namun hingga saat ini belum dapat memberi efek jera bagi para koruptor. Islam sebagai agama mayoritas penduduk di Indonesia menempatkan nilai-nilai moral-spiritual sebagai basic value bagi kehidupan, termasuk dalam hal menanggulangi praktik-praktik korupsi. Tulisan ini mencoba mengajukan pendekatan character building berdasarkan nilai-nilai pancasila dan tasawuf sebagai solusi alternatif dalam upaya pembudayaan anti-korupsi di era 4.0. Internalisasi nilai-nilai karakter ini pada masyarakat luas diharapkan dapat mendampingi usaha pencegahan dan pemberantasan korupsi yang ditempuh melalui jalur hukum. Â
This research, which examines transgender and khuntsa in contemporary fiqh and medic, is inspired by the news on Aprilio Manganang and Amar Alfikar, who changed their gender due to medical and psychological problems. Aprilio was diagnosed with hypospadias, while Amar suffered from gender dysphoria. In classical fiqh literature, the concept of khuntsa is identified from a physical point of view only, which is generally categorized into khuntsa ghairu musykil if the person's gender can still be known and khuntsa musykil if the genitals cannot be ascertained after a medical research process. The purpose of this study is to determine the fiqh review of the transgender cases of Aprilio Manganang and Amar Alfikar. Using the library research method, this study finds that Aprilio is considered a khuntsa ghairu musykil because of hormonal and physical tendencies to men. While Amar, although born with female genital, gender dysphoria makes her feel that she is in an inappropriate body, thus causing self-harming. In the perspective of contemporary fiqh with psychological approach, the problem experienced by Amar require scholars to review the definition of khuntsa. The criteria of khuntsa musykil can be expanded by considering psychological disorders that arise from internal issues, not due to external influences.Penelitian yang mengkaji tentang transgender dan khuntsa dalam sudut pandang medis dan fikih kontemporer ini diilhami dari pemberitaan mengenai Aprilio Manganang dan Amar Alfikar, yang melakukan perubahan jenis kelamin dengan sebab masalah medis dan psikologis. Aprilio didiagnosa mengalami hipospadia berat, sementara Amar menderita gender dysphoria. Dalam literatur fikih klasik, konsep khuntsa acap kali hanya dilihat dan diidentifikasi dari segi fisik untuk ditentukan jenis kelaminnya, yang secara umum dikategorikan menjadi khuntsa ghairu musykil jika orang tersebut masih bisa diketahui kelaminnya dan khuntsa musykil bila setelah proses penelitian medis tidak dapat diketahui kepastian genitalnya. Tujuan penelitian ini adalah untuk mengetahui tinjauan fikih terhadap kasus transgender Aprilio Manganang dan Amar Alfikar. Metode penelitian yang digunakan adalah library research dengan kajian literatur. Penelitian ini menemukan bahwa Aprilio termasuk khuntsa ghairu musykil karena kecenderungan hormonal maupun penanda fisik yang terlihat mengarah jelas kepada laki-laki. Sementara Amar, meskipun terlahir dengan alat kelamin perempuan, secara psikis gender dysphoria membuatnya merasa berada dalam tubuh yang tidak sesuai, sehingga menyebabkan self-harming. Dalam sudut pandang fiqih kontemporer dengan pendekatan psikologis, persoalan yang dialami Amar secara moral mengharuskan ulama untuk meninjau kembali definisi khuntsa. Khuntsa musykil dapat diperluas cakupannya dengan mempertimbangkan kelainan-kelainan psikologis yang muncul dari internal diri seseorang, bukan akibat pengaruh eksternal.
Sufism constitutes the most disputed part of Islam. Regarding its ontological status,some scholars call it an acculturation of non-Islamic culture, so that by implication it is contraryto Islamic teachings. On the other hand, not a few argue that Sufism is a representation oforthodoxy that arises from—and not to—the heart of the Islamic tradition, so that its teachingsdo not collide with the legal order. This paper aims to discuss ‘Abd al-Qadir al- Jilani’s sufismin relation to this academic constellation. Through a qualitative analysis of al-Jilani'sworks, this paper shows that the true sufism according to al-Jilani originates from Islamicteachings and is not anti-nomian in its nature. In his teachings, epistemologically sufism itselfrequires the integration of the shari‘ah and the haqiqah in a balanced way, in both theoreticaland practical spheres. This integration has axiological implications for the deeper meaning ofIslamic dogmas, so as understood not only legally and formally, but also morally andspiritually.
one of the big issue that is still debatable about the relationship between Islam and politics is how legitimate the democratic political system is in the paradigm of Islamic law. This study will explain the alternative paradigm in evaluating the democratic system based on the paradigm of Islamic law from a prominent Muslim intellectual named Yusuf al-Qaradawi. This research is a qualitative research in the form of literature review. The primary source used is a variety of literature that explains Yusuf al-Qaradawi's thoughts about democracy in Islam. The method used is the method of interpreting the thoughts of the figures with the maqasid al-shari‘ah approach. There are two big conclusions of this research. First, Yusuf al-Qaradawi's view of democracy can be said to be grounded in its epistemological foundation in understanding the concept of an Islamic state. For al-Qaradawi, an Islamic state is a system of government that provides policy improvisation space in the benefit of social, economic and political life based on the objectives of Islamic law (maqasid shari'ah). Second, Yusuf al-Qaradawi's view, the democratic system can be compatible with Islam if the principles in the democratic system are in accordance with various values which are the spirit of the objectives of Islamic law (maqasid shari'ah), such as the value of justice, equality of rights, freedom, etc. so. To realize this, the democratic system must carry a holistic vision and mission, which includes worldly and ukhrawi benefits as well as individual and social benefits. Keywords: Validity, democracy, Yusuf al-Qaradawi, maqasid shari’ah;
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