Suchergebnisse

Salah satu keistimewaan Aceh yang diberikan oleh pemerintah pusat pasca reformasi dibawah payung hukum Undang-Undang Nomor 44 Tahun 1999 tentang Penyelenggaraan Keistimewaan Aceh adalah terkait dengan peran ulama dalam penetapan kebijakan daerah, kemudian peran tersebut juga kembali dituangkan dalam Undang-Undang Nomor 11 Tahun 2006 tentang Pemerintah Aceh. Namun, dalam implementasinya ternyata ulama belum diberikan peran yang signifikan dalam penetapan kebijakan di ranah lokal. Ulama hanya berperan dalam kebijakan terkait kegamaan saja, tidak seluruh bidang aspek pemerintahan. Dalam praktinya, kebijakan yang dibahas bersama antara Pemerintah, Dewan, dan Majelis Permusyawaratan Ulama (MPU) sering diabaikan, sehingga paket kebijakan pemerintah daerah lebih dominan dikendalikan oleh kepentingan pemerintah daerah dan Dewan. Kondisi ini sekaligus memperlihatkan bahwasanya kedudukan MPU kurang tepat dikatakan sebagai mitra sejajar dengan pemerintah daerah dan Dewan, namun lebih kepada sekedar pemberi nasehat saja.One of the privileges of Aceh given by the central government after the reform under the legal umbrella of Law Number 44 of 1999 concerning the Implementation of the Privileges of Aceh is related to the role of ulama in determining regional policies, then this role is also re-asserted in Law Number 11 of 2006 concerning Aceh Government. However, in its implementation, it turns out that the ulama have not been given a significant role in setting policies in the local sphere. Ulama only play a role in policies related to religion, not all aspects of government. In practice, policies that are discussed jointly between the Government, the Council, and the Ulema Consultative Council (MPU) are often ignored, so that the regional government's policy package is more dominantly controlled by the interests of the regional government and the Council. This condition also shows that the MPU's position is not appropriate to say that it is an equal partner with the regional government and the Council, but rather merely as an advisor.

Land registration is regulated in Government Regulation Number 24 of 1997 concerning Land Registration. The authority of a keuchik in witnesses to land that is not yet certified is indeed guaranteed by the Law, but the Law which starts from the national to the regional level does not discuss in detail the authority of a keuchik. The land registration system in Indonesia uses the Torrens system. where the evidence produced is in the form of a Land Book and Certificates. The certificate as the final result of the process of registering land rights is only a strong evidence according to the provisions of the BAL, Government Regulation Number 10 of 1961 and Government Regulation Number 24 of 1997. The authority of the Keuchik in making a Purchase Certificate of land that has not been registered to obtain a certificate at the Office Land where the land is located. The status of the sale and purchase certificate of land known to the keuchik as the basis for the rights in complete systematic land registration at the National Land Office of East Aceh Regency is not clearly regulated but if it is reviewed from Government Regulation Number 24 of 1997 concerning Land Registration is regulated in Article 7, Article 8 and Article 39 The aim is to facilitate the administration of the management of buying and selling land in Kantar Land.

Character education has been promoted by the Ministry of National Education of Indonesia for a long time. Every party, especially, every school is called to implement and grow the character education amongst students. Learning activities have been driven to the establishment of the character. However, an evaluation on character education that were taught has never been carried out yet. Therefore, it is necessary to find out how national examination questions represent the character education. This study aimed to describe the character education in Indonesian language national examination. Data containing words, phrases and sentences were collected from Indonesian language national examination questions of 2019. The method used to collect the data was the qualitative method through observation and note-taking. The research findings revealed that there were 14 leadership characters found in the Indonesian language national examination questions of 2019. They were friendly/ communicative, caring for the environment, creative, curios, social care, hard work, nationalism, respect for achievement, democratic, loving homeland, peace

The Community Service activity entitled Workshop on Strengthening Collaborative Assistance for MSMEs (Micro, Small and Medium Enterprises) aims to (1) introduce business assistance providers as potential partners in MSME development efforts, (2) identify and explore the advantages and challenges of building partnerships with business mentoring providers, and (3) discuss efforts or the government's collaboration scheme with business assistance provider institutions. The method of community service is through lectures from several competent speakers, followed by interactive discussions using the Zoom application. This event was attended by 250 participants consisting of stakeholders involved in the integrated management of MSMEs and economic empowerment, including Regional Governments, Business Assistance/Incubation Institutions, and Development Partners. The expected result from implementing this community service is an increase in the capacity and condition of MSMEs in efforts to close the knowledge gap through assistance and business services, including through the business incubation program

Manusia sebagai makhluk yang memiliki berbagai kebutuhan yang harus dipenuhi untuk mempertahankan kelangsungan hidupnya. Untuk mendapatkan kebutuhan-kebutuhan dasar tersebut, manusia harus berusaha untuk mendapatkannya melalui berbagai bidang termasuk di bidang ekonomi. Meningkatnya pertumbuhan ekonomi merupakan salah satu syarat penting bagi terpenuhinya kebutuhan manusia. Dalam pandangan ekonomi konvensional, pertumbuhan ekonomi secara garis besar ditujukan untuk kesejahteraan materi. Islam juga memandang bahwa pertumbuhan ekonomi merupakan satu sarana untuk menjamin tegaknya keadilan sosial secara kekal.Pertumbuhan ekonomi (economic growth) didefinisikan sebagai peningkatan dalam kapasitas suatu bangsa jangka panjang untuk memproduksi aneka barang dan jasa bagi rakyatnya. Sebuah pertumbuhan produksi atau hasil yang terus menerus dengan cara yang benar yang dapat memberikan konstribusi bagi kesejahteraan umat manusia).Faktor-Faktor Pertumbuhan Ekonomi adalah sumber-sumber investasi yang identik dengan modal, sumber daya manusi yang identik dengan tenaga kerja, enterpreneurship (jiwa wira usaha) dan kemajuan teknologi. Semua faktor tersebut juga dikenal dalam Islam dan tidak ada pertentangan bahkan dukungan dari konsep Islam terhadap faktor-faktor tersebut.Pengukuran pertumbuhan ekonomi dalam ekonomi Islam adalah sama dengan ekonomi konvensional, hanya saja ada tambahan unsur Zakat dalam proses perhitungannya GNP.Pertumbuhan ekonomi dalam perspektif Islam harus memasukkan aspek aksiologis (nilai, moral) agar pertumbuhan ekonomi tidak hanya diorientasikan kepada kesejahteraan materi saja melainkan memasukkan juga aspek ruhaniyah. Selanjutnya, maksimalisasi tingkat pertumbuhan pendapatan nasional perse, tanpa mempedulikan dampaknya atas distribusi pendapatan dan kesejahteraan umum, tidak dapat menjadi sasaran utama dalam perekonomian Islam.Dalam ekonomi Islam pertumbuhan ekonomi yang dituju adalah pertumbuhan optimal, baik dari segi kesejahteraan materi maupun rohani, Islam tidak memperkenankan konsumsi modal dan pertumbuhan yang melampaui batas yang memaksakan pengorbanan yang tidak alamiah bagi manusia.Namun demikian, yang lebih baik dari keduanya adalah pertumbuhan yang tinggi tanpa memaksakan pengorbanan yang tidak alamiah dari manusia dan disertai dengan distribusi pendapatan yang merata.

Keadilan merupakan salah satu tujuan utama pembangunan di bidang sosio-ekonomi. Hal ini merupakan salah satu filsafat moral Islâm. Namun ternyata hal itu sangat sulit untuk diaplikasikan. Secara teoritis ternyata memang hal itu sangat lengkap, namun dalam tataran praktis sulit diaplikasikan, sehingga sebenarnya yang menjadi benang kusut adalah bagaimana adanya suatu keberanian untuk mengurai benang kusut tersebut berupa aplikasi dari teori yang ada. Kalau dalam tataran teori sudah baik dan didukung dengan aplikasi yang berkualitas, berupa aktualisasi, maka keadilan akan terwujud yaitu keadilan secara merata berupa distribusi pendapatan dan kekayaan secara merata akan dicapai.

Mentawai Islands is one of the districts included in the 3T, least developed, and outermost zones. The situation made various parties try to free the Mentawai Islands from the shadows of the 3T region. One of them is the acceleration of infrastructure development in the Mentawai Islands. Some examples of accelerated regional development that have been carried out by the government are by improving bridges and road transportation facilities. The author sees that there are still several obstacles that become a heavy task of various elements to determine the direction of accelerating development in the Mentawai Islands. The condition of the Trans Mentawai road has indeed become a major government program at this time which is an important element for the purpose of accelerating development. The authors' findings state that there are still a number of areas that do not agree with the presence of trans Mentawai. This includes areas that are still thick with cultural traditions, rituals or traditional villages of the Mentawai. The still limited budget of funds and construction work and the existence of the trans Mentawai that not all villages will be able to benefit because it is far from access.

Artikel ini mengkaji bagaimana sebenarnya nilai-nilai islam dapat dituangkan dalam dinamika bisnis yang dikembangkan oleh para kiai sebagai tokoh pengawal agama (Islam). penulis mencoba menganalisis peran kiai madura dalam pengembangan ekonomi berbasis syari'ah (hukum Islam), Islam sebagai agama juga dapat memiliki nilai-nilai atau spirit khas dalam upaya mengembangkan ekonomi umat. Disinilah urgensi peran para kiai madura –sebagai pengawal tegaknya nilai-nilai Islam dalam segala sektor, termasuk sektor di ekonomi dan bisnis. Nilai-nilai spiritual dari aktivitas bisnis yang dilakukan oleh para kiai madura dapat dipandang sebagai sebuah bentuk jihad di bidang ekonomi, yakni tegaknya nilai syari'ah (hukum islam) dalam bingkai ekonomi dan bisnis yang ditekuni dan kembangkan bersama masyarakat(This Article discusses how the real values of Islam can be poured into the business dynamics developed by Islamic Scholar (Kyai) as a guardian figure of Islam. The author tries to analyze the role of Madurese Kyai in developing Islamic economics, Islam as a religion can also have values and special spirit in developing public economics. Here is the importance of Kyai in Madura as the guard of Islamic values maintenance in all sectors, including in economics and business sectors. Spiritual values and Islamic business activities carried out by the Kyai can be seen as a form of jihad in economics, namely the establishment of the value of Shariah (Islamic law) in the frame of economics and business applied and developed by the community)

This research is conducted because of the fact that mining business of quarry mining C can increase the original income in order to strengthen national economic resilience. The objective of this research is to analyze the quarry mining C business in improving national economic resilience. This research uses qualitative method. Data obtained through interviews to informants and direct observation in the field, as well as literature study. The result of the research shows that the quarry mining C business in Pankajene dan Kepulauan (Pangkep) can contribute to the original income of the region because of the effective targets applied by the local government of Pangkep Regency in relation to the retribution of each mining miner C, the effectiveness of retribution is encouraged by the policy Issued by the local government of Pangkep district in the form of a regional regulation . This is indicated by the awareness of the quarry mining C business actors which is positively related to the smoothness of retribution payments to increase the original income in the framework of national economic resilience.Keywords: Quarry Mining C; Retribution; Increasing original income; National Economic Resilience.

The 12th KTT ASEAN (ASEAN Summit) at Cebu emphasized to create MEA 2015 which makes South East Asia as free flow of goods and services zone, investment and skilled labor, and freer flow of capital. As the impact, Indonesia will face the foreign labor invasion as the result of developed country education like as Singapore. In facing this competition, Indonesia government formulate national education strategy with the purpose that the human resources can compete in the world of global business, at least should refer to determinant factors of nation, such as innovation mastery (45%), network mastery (25%), technology mastery (20%), and natural resource wealth mastery (10%). Islamic Collage Publics have opened international class and they have prepared the lecturers who appropriate with international qualification and standard. Islamic Collage Publics also prepare their students with intellectual ability including English and Arabic language mastery and as the result they can compete with ASEAN Countries.

This study investigates the existence aspect of Sikh followers in Jabodetabek (Jakarta, Bogor, Depok, Tangerang and Bekasi) regions. It aims to provide data and information regarding the government services to all religious communities including minorities, such as Sikh. The existence aspects under study include the short history, the basic teachings, rituals, institutions, and social interaction. This study utilizes qualitative research using postcolonial and subaltern perspective from Gayatri C Spivak's view. Theologically, Sikh believes in monotheism that was mentioned by Waheguru and Guru Nanank (1469-1539). Sikh has a holy book named Guru Granth Sahib. Sikh temple is called Gurdwara or the "gateway to the Guru". Sikh followers came to Indonesia from Amritsar, Punjab, India, (now Pakistan territory) through Aceh, North Sumatra and Jakarta. Sikh followers are managed under the Hindu Guidance Directorate. They do not have a national organization that accommodates Sikh community in Indonesia. It can be concluded that the existence of the Sikh in Jabodetabek area is somewhat subaltern. ; Penelitian ini dilakukan untuk mengetahui aspek eksistensi pemeluk agama Sikh di Jabodetabek. Pentingnya kajian ini dilakukan oleh Puslitbang Kehidupan Keagamaan dalam rangka tersedianya data dan informasi pelayanan pemerintah terhadap segenap umat beragama yang dipeluk oleh sedikit masyarakat Indonesia, seperti agama Sikh. Aspek eksistensi yang dilihat mengenai sejarah singkat, pokok ajaran, ritual, lembaga, dan interaksi sosial. Penelitian kualitatif dengan menggunakan teori perspektif post kolonial, subaltern dari Gayatri C Spivak. Secara teologis pemeluk agama Sikh percaya terhadap monoteisme yang disebut Waheguru dan pendirinya Guru Nanank (1469–1539). Kitab sucinya Guru Granth Sahib. Kuil Sikh disebut Gurdwara atau "gerbang menuju Guru". Kehadiran penganut agama Sikh ke Indonesia berasal dari Amritsar, Punjab, India, (sekarang masuk wilayah Pakistan) masuk melewati Aceh, Sumatera Utara dan Jakarta. Pemeluk agama Sikh masuk pembinaan Ditjen Bimas Hindu. Mereka belum mempunyai wadah/organisasi secara nasional yang menaungi seluruh umat Sikh di Indonesia. Keberadaan pemeluk agama Sikh di Jabodetabek sampai saat ini masih subaltern.

Manusia sebagai makhluk yang memiliki berbagai kebutuhanyang harus dipenuhi untuk mempertahankan kelangsunganhidupnya. Untuk mendapatkan kebutuhan-kebutuhan dasartersebut, manusia harus berusaha untuk mendapatkannyamelalui berbagai bidang termasuk di bidang ekonomi. Dalampandangan ekonomi konvensional, pertumbuhan ekonomisecara garis besar ditujukan untuk kesejahteraan materi. Islamjuga memandang bahwa pertumbuhan ekonomi merupakansatu sarana untuk menjamin tegaknya keadilan sosial secarakekal. Faktor-Faktor pertumbuhan ekonomi adalah sumbersumberinvestasi yang identik dengan modal, sumber dayamanusi yang identik dengan tenaga kerja, enterpreneurship (jiwawirausaha) dan kemajuan teknologi. Semua faktor tersebut jugadikenal dalam Islam dan tidak ada pertentangan bahkandukungan dari konsep Islam terhadap faktor-faktor tersebut.Pengukuran pertumbuhan ekonomi dalam ekonomi Islamadalah sama dengan ekonomi konvensional, hanya saja adatambahan unsur Zakat dalam proses perhitungannya GNP.Pertumbuhan ekonomi dalam perspektif Islam harusmemasukkan aspek aksiologis (nilai, moral) agar pertumbuhanekonomi tidak hanya diorientasikan kepada kesejahteraanmateri saja melainkan memasukkan juga aspek ruhaniyah.

Abstrak: Etika yang berkembang saat ini dalah etika terapan atau etika praktis. Orientasi terapan diawali dengan munculnya etika khusus yang membahas masalah etis pada bidang tertentu. Dalam konteks yang lebih leas etika terapan dapat dilihat pada berbagai bidang seperti bidang bisnis, bidang politik, bidang profesi, dan yang yang lainnya. Ada dua teori etika yang berkembang yang dijadikan rujukan dalam pelaksanaan etika terapan, yaitu teori deontologi dan teori teleologi. Teori deontologi menilai baik buruknya satu perbuatan berdasarkan tanggungjawab atau kewajiban, sedangkan teleologi menilainya berdasarkan maksud dan tujuannya. Dalam prakteknya, etika terapan lebih banyak mengunakan teori teleologi, karena teori ini sejalan dengan kepentingan individu, kelompok, organisasi, dan profesi sehingga nilai-nilai moral yang utama dan universal seringkali dikesampingkan atas nama kepentingan-kepentingan tersebut. Untuk menyelesaikan persoalan moral di atas, maka sintesis merupakan sebuah pilihan, yaitu menggabungkan antara teori deontologi dan teori teleologi. Bisa dikatakan juga bahwa sintesis kedua teori tersebut membantu untuk menilai keputusan etis dan menyediakan kerangka yang memungkinkan bagi etikawan untuk memastikan benar tidaknya serbuah keputusan moral. Berdasarkan sintesis kedua teori tersebut, keputusan moral yang diambil bisa menjadi lebih beralasan. Metode penelitian yang digunakan dalam penulisan ini adalah kaftan literatur dan dalam menganalisa data digunakan content analysis (analisis isi). Kata-kata kunci: Deontologi, Teleologi, dan Sintesis Deontologi dan Teleologi. Abstract: The ethics developed today are applied ethics or practical ethics. Applied orientation begins with the emergence of special ethics that addresses ethical issues in a particular field. In the context of a more lease of applied ethics can be seen in various fields such as business, politics, professional fields, and others. There are two emerging ethical theories that are used as references in the implementation of applied ethics, namely the theory of deontology and teleology theory. The deontological theory assesses whether a deed is based on responsibility or obligation, while teleology is judged by its purpose and purpose. In practice, applied ethics uses teleological theory more often, because it is in line with individual, group, organizational and professional interests so that the main and universal moral values are often set aside in the name of those interests. To solve the above moral problems, then synthesis is an option, which combines the theory of deontology and teleology theory. It can be argued that the synthesis of both theories helps to assess ethical decisions and provides an enabling framework for ethicists to ensure the correctness of any moral decision. Based on the synthesis of both theories, the moral decisions taken can be more reasonable. The research method used in this paper is caftan literature and in analyzing data used content analysis (content analysis). Keywords: Deontology, Teleology, and Synthesis of Deontology and Teleology.

The trading of money in modern era is very important tocontrol and balance of global economic. Over this system,the procces of global trading are exist and more easier.Baut in other side according to Islamic concept thetrading of maney have to follow the patterns arerecommaded. This article want to explain about thepattern about Islamic concept in the money trading. Theminimal target is may be can give inspiration and spiritin money trading. The target is not impossible if we mantto do effort to do something especially in the system oftransaction, the statement of transaction, etc. To changethe all of methode in the modern/commercial system inthe money trading is imposible but create the newsystem mhich the convergent between Islamic andcommercial system in trading of money is impoosibleand be the target.