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Pandangan Dunia Humanisme Teosentris dalam Novel Kantring Genjer-Genjer Karya Teguh Winarsho Badarudin Safe’i; Siti Mustaghfiroh
STILISTIKA: Jurnal Bahasa, Sastra, dan Pengajarannya Vol 5 No 1 (2020): Stilistika: Jurnal Bahasa, Sastra, dan Pengajarannya
Publisher : STKIP PGRI Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (147.485 KB) | DOI: 10.33654/sti.v5i1.979

Abstract

Penelitian ini mengambil objek material novel Kantring Genjer-Genjer karya Teguh Winarsho. Penelitian ini bertujuan untuk mengetahui pandangan dunia (vision du monde) pengarang yang diekspresikan dalam novel Kantring Genjer-Genjer. Sementara itu, teori sastra yang digunakan dalam penelitian ini adalah teori Strukturalisme Genetik. Teori sastra ini dikembangkan oleh Lucien Goldmann. Menurut teori ini, antara struktur karya sastra dengan struktur sosial dianggap memiliki hubungan, tetapi hubungan tersebut bukan bersifat langsung melainkan dimediasi oleh pandangan dunia. Dengan kata lain, pandangan dunia menjadi jembatan penghubung antara struktur karya sastra dan struktur sosial pengarang. Metode yang digunakan adalah metode dialektik. Metode ini bekerja dengan pemahaman bolak-balik antara pandangan dunia, struktur teks, dan struktur sosial pengarang
PEMANFAATAN HARTA BERSAMA DALAM PERKAWINAN PERSPEKTIF KOMPILASI HUKUM ISLAM DAN HUKUM POSITIF Siti Mustaghfiroh; Nely Melinda
Syakhsiyah Jurnal Hukum Keluarga Islam Vol 2 No 1 (2022): Syakhshiyyah Jurnal Hukum Keluarga Islam
Publisher : Institut Agama Islam Negeri Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (236.559 KB) | DOI: 10.32332/syakhshiyyah.v2i1.5480

Abstract

The goal of this research is to figure out the rules of common property use in marriage. Joint property in the juridical concept can be defined as the property of husband and wife obtained during marriage or in other words joint property or commonly called gono gini property is property produced by a couple through cooperation between the throughout the marriage. Husband and wife have the right to use and ownership of the common property. Therefore they both have the same right to use the common property subject to the spouse's approval. This is closely connected to the requirement in “Compilation of Islamic Law Article 92 that a husband or wife may not sell or transfer shared property without the approval of another party”. In the life of society in general, the licensing of the use of common property is still very little realized, especially for common property whose material value does not significantly affect the family economy. The research method used is qualitative, that is, by describing or collecting data sourced from the literature connected to the theory of the provisions of the use of common property in marriage.
ANALISIS KENDALA IKRAR WAKAF TANAH DI TULANG BAWANG BARAT LAMPUNG Taufid Hidayat Nazar; Nur Azizah; Siti Mustaghfiroh; Muhammad Husni Abdulah Pakarti
USRAH: Jurnal Hukum Keluarga Islam Vol. 5 No. 1 (2024): April
Publisher : LPPM STAI Muhammadiyah Probolinggo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46773/usrah.v5i1.1335

Abstract

“Waqf irs a form of worshirp to Allah SWT that irnvolvers ther transferr of properrty ownerrshirp from irndirvirduals to communirty groups wirth ther airm of irncrerasirng productirvirty and rerlirgirous derverlopmernt. Irn ther conterxt of posirtirver law, ther irmplermerntatiron of waqf must irncluder a plerdger mader berforer a Waqf Plerdger Dererd Offirciral (PPAIrW). Ther mairn problerm irn thirs rerserarch irs ther factors or causers of ther non-irmplermerntatiron of land waqf plerdgers berforer such offircirals irn Tumirajar Subdirstrirct, whirch irs analyzerd usirng ther therory of lergal awarernerss. Thirs rerserarch users a derscrirptirver qualirtatirver firerld rerserarch merthod wirth a derductirver analysirs approach. Lergal awarernerss about ther waqf plerdger irs not dererply underrstood by ther nazirr and waqirf, whirch causers ther non-irmplermerntatiron of ther waqf plerdger dererd. Thirs irs causerd by varirous factors derscrirberd irn ther aspercts of lergal substancer and lergal culturer. Ther rersults showerd that ther factors that lerd to ther non-irmplermerntatiron of ther waqf plerdger dererd irn front of ther offirciral who mader ther waqf plerdger dererd irn Tumirjajar Dirstrirct irncluderd, firrst, ther nazirr's lack of underrstandirng of waqf, lack of underrstandirng of ther irmportancer of ther waqf plerdger dererd, and lack of dersirrer to know morer about waqf. Sercond, ther lack of erducatiron for waqirf rergardirng waqf. Ther procerss and irmplermerntatiron of waqf plerdger dererds haver irmportant bernerfirts and purposers irn conductirng waqf.” Keywords: Waqf Derclaratiron Dererd, Waqf Dererd Offirciral, Land Waqf
Wacana dan Praktik Moderasi Beragama pada Sekolah Menengah Atas di Kota Metro Nety Hermawati; Siti Mustaghfiroh; Lisa Safitri; Sri Furyani
Wisanggeni: Jurnal Pengabdian Masyarakat Vol. 3 No. 1 Juni (2023) Wisanggeni : Jurnal Pengabdian Masyarakat
Publisher : Institut Agama Islam Ma’arif NU (IAIMNU) Metro Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25217/wisanggeni.v3i1.3102

Abstract

A moderate understanding of religion is a necessity for all Indonesians living side by side with various religions. Misunderstandings and extremes in understanding religious teachings can be a source of problems that can then lead to horizontal conflicts in society. An attitude of acknowledging the existence of others, respecting and respecting each other's differences, and not imposing desires in a violent way for the sake of creating harmony between religious communities. Indonesia as a country with religious diversity has the potential for friction between religious communities. This service is implemented at SMKN 1 Metro in order to increase knowledge, understanding, and moderation among students. By using the service learning method, this service tries to close the distance between campuses represented by lecturers and students who have problems in the community.  The results were previously 14.5 percent of students did not understand religious moderation, after understanding religious moderation then tested through a post test and the results were 100 percent of students knew religious moderation. Students who answered religious moderation means being in religion has increased to 89.3 percent. Even as many as 20 percent previously considered religious moderation as an extreme attitude in religion no longer exists.