Suchergebnisse

Parliamentary threshold or political party threshold to occupy the people's representatives in parliament is a provision that has been regulated in the law. Article 414 paragraph (1) of Law Number 7 of 2017 concerning General Elections regulates the existence of a parliamentary threshold. This means that the parliamentary threshold is legal. Especially based on legal considerations of the Constitutional Court in the Constitutional Court Decision Number 3 / PUU-VII / 2009 and Constitutional Court Decision Number 20/PUU-XVI/2018, the parliamentary threshold is an open legal policy so that it can be said to be constitutional. But in reality the application of the parliamentary threshold limits political rights. The limitation of political rights occurs to participants and voters in the General Election

Tulisan ini mendiskusikan tentang pondok pesantren salaf sebagai model pendidikan deradikalisasi terorisme. Secara garis besar tindakan radikal dan teror ini bersumber dari ideologi yang salah namun dianggap benar dan cara memahami Al-Qur'an yang hanya dilakukan secara tekstual saja. Sebenarnya pemerintah diseluruh dunia telah melakukan upaya untuk memberantas aksi tindakan keji ini dengan berbagai macam bentuk, namun kebanyakan hanya bersifat militer saja, sehingga hal ini hanya bersifat menghapus para pelaku tindakan teror dan radikal tanpa menghapus penyebab utama munculnya tindakan radikal dan teror ini. Sehingga diperlukan upaya deradikalisasi yang cukup ampuh untuk menanggulangi hal tersebut salah satunya dapat dilakukan dengan model pendidikan pondok pesantren salaf yang dikenal dengan tradisi-tradisi humanisnya dan pembekalan ilmu-ilmu yang relevan untuk memahami ayat-ayat Al-Qur'an, agar terhindar dari kesalahan dalam memahami ayat Al-Qur'an, Sehingga mampu memberikan tameng yang kuat untuk tidak terjerumus kedalam lembah aksi-aksi radikal dan teror. This article discusses about salaf pesantren as a model of terrorism deradicalisation education. Broadly the act of radical and terror comes from a wrong ideology but it is considered as a correct ideology and the way in comprehending the Qur'an which is only done in a textual way. In fact, the governments around the world have attempted to combat this cruel action in various forms, yet mostly only military, so this action only removes the perpetrators without removing the main cause of these radical and terror acts. So it is necessary to conduct deradicalisation to cope this problem and one of them can be done with the model of salaf pesantren which is well known with the humanist traditions and the provision of relevant sciences to understand the verses of the Qur'an, in order to avoid the mistake in interpreting the verses of the Qur'an, hence it can provide a strong shield in order not to be trapped to the radical and terror actions.

This article is aimed at showing how the rationalism of Islamic thought has been well-ordered in the classical period. It also tries to describe Ibn Rushd's philosophy with an explanation of the dialectic of thought and the background and impact of its influence. The dominance of orthodoxy in the classical era encouraged Ibn Rushd to think "antagonistically" about how to implement Islam rationally. The political situation in the Islamic world during the period of the Abbasid Daula also colored the dynamics of Islamic thought at that time; particularly the dialectic between the genuine currents of Islamic thought and Greek philosophy. In the philosophy of Ibn Rushd, some characteristics of Islamic rationalism can be found: (1) opposing the fatalism of belief and thought; (2) uniting the revelation (religion) and the reason (philosophy); (3) prioritizing the work of mind/takwil in solving all problems; (4) believing in the eternality of universal reason (al-'aql al-fa'al).Artikel ini bertujuan menunjukkan betapa rasionalisme pemikiran Islam telah tertata kuat pada masa klasik. Artikel ini juga berupaya memaparkan filsafat Ibnu Rusyd yang disertai penjelasan mengenai dialektika pemikiran serta latar belakang dan dampak pengaruhnya. Dominasi pemikiran ortodoksi pada era klasik mendorong Ibnu Rusyd berpikir "antagonistik" tentang bagaimana berislam yang rasionalis. Situasi politik di dunia Islam pada masa Daulah Abbasiyah turut mewarnai dinamika pemikiran Islam saat itu; khususnya dialektika antara arus pemikiran Islam genuine dan filsafat Yunani. Dalam fisafat Ibnu Rusyd, dapat ditemukan beberapa karakteristik rasionalisme pemikiran Islam, yaitu: (1) menentang fatalisme keyakinan dan pemikiran; (2) menyatukan wahyu (agama) dan akal (filsafat); (3) mengutamakan kerja akal / takwil dalam menyelesaikan segala persoalan; (4) meyakini kekekalan akal universal (al-'ql al-fa'al).

Islamic education is considered to be very important to the life. Therefore, the Islamic education should be regulated by the government. Education in Indonesia is aimed to change better characters of Indonesian citizens. To achieve this aim, education is expected to foster a good generation by continuing noble ideas, i.e. advancing the state of Indonesia to compete with other countries. For that reason, the government is trying to promote this nation through the education sector, especially Islamic education. Education is a conscious and deliberate effort to create an atmosphere of learning so that learners can actively develop their potentials to have the spiritual power of knowledge, self-control, personality, intelligence, noble character, and other skills needed by themselves, their society, nation and the state. In other words, Islamic education is aimed to create human dignity as well as noble and virtuous behavior. Pendidikan Islam merupakan hal sangat penting dalam kehidupan berbangsa dan bernegara, oleh karena itu pendidikan sebagai bekal dalam kehidupan sehari-hari diatur oleh pemerintah. Pendidikan di Indonesia diharapkan dapat merubah karakter atau budi pekerti bagi warga Negara Indonesia yang mengarah kepada hal yang lebih baik. Oleh karena itu pendidikan diharapakan mampu menciptakan genenrasi yang dapat atau mampu meneruskan cita-cita luhur bangsa srehingga dapat memajukan negara Indonesia dapat bersaing dengan negara lain melalui pendidikan. Oleh karena itu penerintah berusaha memajukan bangsa ini melalui sektor pendidikan khusnya pendidikan Islam. Pendidikan merupakan usaha sadar dan terencana untuk mewujudkan suasana belajar mengajar agar peserta didik secara aktif dapat mengembangkan potensi dirinya untuk memiliki kekuatan spiritual keilmuan, pengendalian diri, kepribadian, kecerdasan, akhlak mulia, serta keterampilan lain yang diperlukan oleh dirinya, masyarakat, bangsa dan negara. Oleh karena itu pendidikan Islam dapat menciptakan manusia yang bermatrabat, beraklak mulia dan berbudi luhur.

Islamic education is considered to be very important to the life. Therefore, the Islamic education should be regulated by the government. Education in Indonesia is aimed to change better characters of Indonesian citizens. To achieve this aim, education is expected to foster a good generation by continuing noble ideas, i.e. advancing the state of Indonesia to compete with other countries. For that reason, the government is trying to promote this nation through the education sector, especially Islamic education. Education is a conscious and deliberate effort to create an atmosphere of learning so that learners can actively develop their potentials to have the spiritual power of knowledge, self-control, personality, intelligence, noble character, and other skills needed by themselves, their society, nation and the state. In other words, Islamic education is aimed to create human dignity as well as noble and virtuous behavior. Pendidikan Islam merupakan hal sangat penting dalam kehidupan berbangsa dan bernegara, oleh karena itu pendidikan sebagai bekal dalam kehidupan sehari-hari diatur oleh pemerintah. Pendidikan di Indonesia diharapkan dapat merubah karakter atau budi pekerti bagi warga Negara Indonesia yang mengarah kepada hal yang lebih baik. Oleh karena itu pendidikan diharapakan mampu menciptakan genenrasi yang dapat atau mampu meneruskan cita-cita luhur bangsa srehingga dapat memajukan negara Indonesia dapat bersaing dengan negara lain melalui pendidikan. Oleh karena itu penerintah berusaha memajukan bangsa ini melalui sektor pendidikan khusnya pendidikan Islam. Pendidikan merupakan usaha sadar dan terencana untuk mewujudkan suasana belajar mengajar agar peserta didik secara aktif dapat mengembangkan potensi dirinya untuk memiliki kekuatan spiritual keilmuan, pengendalian diri, kepribadian, kecerdasan, akhlak mulia, serta keterampilan lain yang diperlukan oleh dirinya, masyarakat, bangsa dan negara. Oleh karena itu pendidikan Islam dapat menciptakan manusia yang bermatrabat, beraklak mulia dan berbudi luhur.

The human resource management practices in the StateHigher Education Irxstitutions (SHEls) in Indonesia follow the rules and regulations set by the government; this in theory should guarantee equality to all staff. In reality, however, the effects are different to female and male staff with regards to their career advancement. The present study aims to explore women's status in the structural and academic ranks as well as in the management and leadership positions compared to men's, and the reasons responsible for the gap in their career advancement. A set of instruments was distributed to universities u'iUing to participate in this study. Ten universities participated in this study by returning completed instruments. This study reveals that the representation of women in the higher structural and academic ranks was reasonably below than that of men. However, their number in the starting levels tended to grow. Women were also scarce in the top management and leadership positions, even though their representation in the lower levels tended to increase. Reasons for this disparity include women's lacking research and publication; tendency to recruit future male leaders; and the women's lower qualifications for the higher posts. The implication of this study is provided

The purpose of this study to find out about independent village development programs and activities; analyze the efficiency and effectiveness of programs and independent village development activities. Data was collected through in-depth interview techniques, observation, and documentation and focus group discussion. The results; independent village development programs and activities include; efficient and accountable government management; Village economic development, activities of joint business groups, village-owned enterprises, and construction of village souvenir centers; Integrated environmental management, its activities are to build a waste charity center, promoting environmentally friendly tree planting; Character development of the community, its activities are supporting the Al-Qur'an educational institutions, supporting the activities of youth/community/religious groups, establishing centers for community learning activities and community reading parks. independent village development programs and activities are quite efficient and effective.

AbstractIssues related to teacher professionalism may differ among countries. In Indonesia, the problems of teacher professionalism are connected to pre-service education and the lack of continuous professional development. In Malaysia, the major issues are concerned with teaching and management skills of teachers. In New Zealand, teachers face major issues related to work overload and the feeling of poor payment. Using a qualitative approach, this conceptual research paper discusses the issues of teacher professionalism and how the government takes roles in the continuing professional development of teachers in Indonesia, Malaysia and New Zealand. The research data was collected from the existing literature containing descriptions and discussions on the research topic and then analyzed using content analysis. The major findings of the study include that these three counties have issued laws, legislation, and regulations regarding the teacher profession. Then, teachers in the three countries are required to have the teacher's standard competence embodied with a certificate. In addition, before entering the classroom, all New Zealand teachers must have a certificate of teaching eligibility, while in Malaysia and Indonesia, the teacher certification is executed when teachers are already in the service. Finally, compared to Indonesia and Malaysia, New Zealand has a complete plan for improving teacher professionalism. The study concludes that the three countries put serious effort into improving the teaching profession. Similar research with more country samples would enrich the understanding of ways in which teacher professional development is conducted, thus providing valuable lessons for future reflections.AbstrakMasalah terkait dengan profesionalisme guru mungkin berbeda di setiap negara. Di Indonesia, masalah profesionalisme guru terkait dengan pendidikan pra-jabatan dan kurangnya pengembangan profesional berkelanjutan. Di Malaysia masalah utama berkaitan dengan keterampilan mengajar dan manajemen guru. Di Selandia Baru, guru menghadapi masalah besar terkait dengan kelebihan beban kerja dan persepsi terhadap rendahnya gaji guru. Menggunakan pendekatan kualitatif, artikel penelitian konseptual ini membahas masalah profesionalisme guru dan bagaimana pemerintah berperan dalam pengembangan profesional guru berkelanjutan di Indonesia, Malaysia dan Selandia Baru. Data penelitian dikumpulkan dari literatur yang berisi deskripsi dan diskusi tentang topik penelitian, dan kemudian dianalisis menggunakan analisis konten. Temuan utama dari penelitian ini adalah bahwa tiga negara ini telah mengeluarkan undang-undang, peraturan perundang-undangan, dan peraturan tentang profesi guru. Kemudian, guru di tiga negara harus memiliki kompetensi standar guru yang diwujudkan dengan sertifikat. Selain itu, sebelum memasuki ruang kelas, semua guru Selandia Baru harus memiliki sertifikat kelayakan mengajar, sementara di Malaysia dan Indonesia sertifikasi guru dilaksanakan ketika guru sudah berada dalam layanan. Akhirnya, dibandingkan dengan Indonesia dan Malaysia, Selandia Baru memiliki rencana yang lebih lengkap dalam meningkatkan profesionalisme guru. Studi ini menyimpulkan bahwa ketiga negara melakukan upaya serius dalam meningkatkan profesi guru. Penelitian serupa dengan lebih banyak sampel negara akan memperkaya pemahaman tentang cara-cara di mana pengembangan profesional guru dilakukan, sehingga memberikan pelajaran berharga untuk refleksi di masa depan.How to Cite: Kholis, N., Murwanti. (2019). Teacher Professionalism in Indonesia, Malaysia, and New Zealand. TARBIYA: Journal of Education in Muslim Society, 6(2), 179-195. doi:10.15408/tjems.v6i2. 11487.

Abstract: The purpose of this study is to uncover and analyze the concept of the Sammaniyah order and its role in the moral, spiritual and social formation of postmodern society. The research uses literature studies; library study. The results showed that, first, the Sammaniyah Order was founded by Shaykh Muhammad bin Abdul Karim al Samman (1130-1189 H / 1718-1775) in Medina and spread to the archipelago in the 18th century by Muhammad Arsyad al Banjari, Abd al Rahman al Fathani, Abdu al Samad al Palimbani, Haji Ahmad and Muhyiddin bin Syihabuddin, Shaykh Nafis al Banjari. Second, the concept of the Sammaniyah tariqah includes (1) dhikr which is read out loud and with high-pitched, especially when saying lafadz la ilaha illa Allah, (2) tawassul, (3) ratib samman, and (4) multiplying prayers, remembrance, being gentle to the poor, not too loving the world, utilizing the intellect of rabbaniyah and monotheism to Allah in His essence, nature and affinity. Third, the deed and role of the murshid become the specific strategy of this tarekat in carrying out the education process, and the formation of moral, spiritual and social even the political attitudes of the people. Among them are (1) amaliah dhikr samman and ratib samman, (2) tazkiyah an nafs process, (3) charismatic; the character of the murshid, (4) dialogues of the murshid to guide the spirit, morals and attitudes of the people.الملخص: الغرض من هذه الدراسة هو كشف وتحليل مفهوم النظام السامانية ودوره في التكوين الأخلاقي والروحي والاجتماعي لمجتمع ما بعد الحداثة. تستخدم طريقة البحث دراسات الأدب. دراسة مكتبة. أوضحت النتائج أن النظام السامانية أسسه الشيخ محمد بن عبد الكريم السمان (1130-1189 هـ / 1718-1775) في المدينة المنورة. وانتشر إلى الأرخبيل في القرن الثامن عشر من قبل محمد أرسيد البنجاري وعبد الرحمن الفتحاني وعبد الصمد البليمباني والسيد حاجي أحمد ومحي الدين بن سيهاب الدين والشيخ نفيس البنجاري. ثانياً: مفهوم الطريقة السامانية يشمل (1) الذكر الذي يقرأ بصوت عالٍ وصرير ، خصوصاً عند قول لافد لا إله إلا الله. (2) تواصل ، (3) راتب سمان ، (4) ضرب الصلوات ، إحياء ذكرى الفقراء ، عدم حب العالم ، استخدام عقل الربانية والتوحيد مع الله في جوهره وطبيعته وألفةه. ثالثاً ، يصبح دور ودور المرشد الإستراتيجية المحددة لهذه الطاقات في تنفيذ العملية التعليمية ، وتشكيل المواقف الأخلاقية والروحية والاجتماعية حتى المواقف السياسية للشعب. من بينهم (1) أماليا ذكر سمان وراتب سمان ، (2) عملية التزكية نفس ، (3) كاريزمية ؛ صفة المرشد ، (4) حوارات المرشد لتوجيه روح وأخلاق ومواقف الناس.Asbtrak: Tujuan penelitian ini adalah untuk mengungkap dan menganalisis konsep tarekat Sammaniyah dan perannaya terhadap pembentukan moral, spiritual dan sosial masyarakat post modern. Metode penelitiannya menggunakan kajian literature; studi kepustakaan. Hasil penelitian menunjukkan bahwa Pertama, tarekat Sammaniyah ini didirikan oleh Syaikh Muhammad bin Abdul Karim al Samman (1130-1189 H/1718-1775) di Madinah. Dan disebarkan ke Nusantara pada abad ke 18 oleh Muhammad Arsyad al Banjari, Abd al Rahman al Fathani, Abdu al Samad al Palimbani, Tuan Haji Ahmad dan Muhyiddin bin Syihabuddin, Syaikh Nafis al Banjari. Kedua, konsep ajaran tarekat Sammaniyah ini di antaranya (1) zikirnya yang dibaca dengan suara keras dan melengking, khususnya ketika mengucapkan lafadz la ilaha illa Allah. (2) tawassul, (3) ratib samman, (4) memperbanyak salat, zikir, bersikap lemah lembut kepada kaum fakir miskin, tidak terlalu mencintai dunia, mendayagunakan akal rabbaniyah dan tauhid kepada Allah dalam dzat, sifat dan af'al-Nya. Ketiga, amaliah dan peran mursyid menjadi strategi khusus tarekat ini dalam melakukan proses pendidikan, dan pembentukan moral, spiritual dan sosial bahkan sikap politik masyarakat. Di antaranya (1) amaliah zikir samman dan ratib samman, (2) proses tazkiyah an nafs, (3) kharismatik; ketokohan sang mursyid, (4) dakwah dialogis sang mursyid untuk membimbing ruhani, moral dan sikap masyarakat.

This research studied the understanding of legislative members for their function in spreading The religious values of Pancasila at Regional House of Representatives Ponorogo, East Java. By conducting qualitative method, the writer analyzes the implementation of the function and the role of the legislative member as a medium of propaganda, both of chairman of parliament and the members. The data were collected in-depth interview, documentation, and observation. In determining of the data, the writer uses the inspection techniques; credibility, transferability, and dependability for confirming its validity. Then, the data have been analyzed in phases and interconnected between data reduction, data presentation, conclusion, and verification. The study concluded that the legislators understand their function is parallel to their religious values in amar ma'ruf nahi munkar for realizing the values of Pancasila, the aims of democracy, in order to achieve prosperous society, mutual cooperation, mutual respect and managing the diversity of religion, race, and ethnicity in the frame of Bhineka Tunggal Ika.

This study aims to identify value chain models in vocational education in developing entrepreneurship. The research method used in this study uses a qualitative approach. The results of the performance of value chain activities that provide added value in developing entrepreneurship are operating activities and marketing activities. Operational activities include curriculum development activities, teaching and learning activities, student self-development and assessment standards. While marketing activities include professional certification institutions and school collaboration with DUDI. There are several activities that can improve the performance of the value chain in developing entrepreneurship, including: (1) Joint commitment to internalize the values of entrepreneurship in each learning activity. (2) Making the development of entrepreneurial learning models based on Contextual Teaching Learning. (3) Optimizing and developing entrepreneurial classes that have been carried out on a massive scale to evaluation and follow-up. (4) Testing of professional certification is carried out in stages with the unit competency scheme. (5) Making production units based on expertise competencies and other relevant competencies. (6) Developing teaching factories both in schools and other institutions that can become facilities for students improve their competence. (7) Creating a small business assistance program for students and graduates through a project work business. (8) Open a new network of cooperation with government agencies or private institutions that focus on the creation of small businesses for students and graduates.

The article 4 clause 2 in the Act Number 1 Year 1974, mentioned that discrimination against women (wife) potentially in increasing the divorce rates. It can be minimized by creating a gender-based mindset, that will be the object of this research. This research will use qualitative methods with normative juridical approach. This research found that: firstly, that the Act Number 1 Year 1974 and its derivative laws such as Compilation of Islamic Law (KHI), has not reach yet the Pancasila values and also justice and humanity as the main mission of law. Secondly, the political configuration in the drafting of laws and "black and white" in understanding of religious texts are contribute to creating injustice. Thirdly, the justice is one of the goals of the law, so discrimination must be eliminated. This research provides a recommendation that polygamy in article 4 clause 2 in the Act Number 1 Year 1974 must be removed, and become the principle of monogamy absolutely.[]Diskriminasi terhadap perempuan (Isteri), sebagaimana tertuang pada Pasal 4 ayat 2 UU No. 1 Tahun 1974, berpotensi menciptakan tingginya angka perceraian. Meminimalisasi hal tersebut dengan membangun pemikiran berbasis keadilan gender merupakan tujuan dalam penelitian ini. Adapun metode yang dipilih adalah kualitatif dengan pendekatan yuridis-normatif. Hasil penelitian yang ditemukan; Pertama, bahwa UU No. 1 Tahun 1974 beserta perundang-undangan turunannya seperti KHI, masih jauh dari nilai-nilai Pancasila dan misi utama hukum; yaitu nilai keadilan dan kemanusiaan. Kedua, konfigurasi politik dalam produksi UU Perkawinan dan pemahaman teks agama yang "hitam-putih" adalah kontributor terciptanya ketidakadilan. Ketiga, salah satu tujuan hukum adalah keadilan, maka bentuk-bentuk diskriminasi harus dihapuskan. Artikel ini merekomendasikan penghapusan poligami dalam pasal 4 ayat 2 UU No.1 Tahun 1974, dan menjadikan monogami bersifat mutlak.

Covid-19 has a big impact on all groups, from the government to MSMEs. The smaller the opportunity to work, eventually many people have to rethink to pay for their lives. During this time of pandemic, home businesses are growing rapidly, one of which is Mr. Agung Santoso who is a Handycraft craftsman. n implementing the Tri Dharma and having a vision and mission, Surakarta's high school of economics always provides assistance to MSME craftsmen around Solo Raya in improving the creative economy. Introduction to entrepreneurship, e-marketing and introduction to management and finance which are the main targets in the development of the Agung Handycraft business.