327 research outputs found
Improving the Quality of Service and Customer Satisfaction through Trust Company Image
No full textCV Asuchii Hidayatullah Company is engaged in the furniture business in Probolinggo, East Java. Competition in the furniture sector in Probolinggo is very tight. Cv Asuchii Hidayatullah is engaged in processed furniture from raw materials to semi-finished and processed into mass produced goods. The furniture products offered are in the form of tables, chairs, cabinets, and others. Furniture sales at CV. Asuchii Hidayatullah implements a process according to customer requests (purchase by order), besides that CV. The population of this study was 3,128 furniture consumers with the period 2019 – 2020. The determination of the number of samples used by the author in this study was based on the Slovin method as a measuring tool to calculate the sample size; the number of respondents was 100 respondents. They are observing the results of research findings that Service Quality and Customer Trust can improve a corporate image in CV. Asuchii Hidayatullah Probolinggo, Service Quality and Customer Trust can increase customer satisfaction at CV. Asuchii Hidayatullah Probolinggo, thus Quality of Service and Customer Trust can increase customer satisfaction in CV. Company image can increase customer satisfaction in CV. Asuchii Hidayatullah Probolinggo, Corporate Image has not been able to mediate the influence of Service Quality and Customer Trust on Customer Satisfaction through the CV. Asuchii Hidayatullah Probolinggo, The study results show that corporate image has not been able to mediate between the influence of service quality and customer trust on customer satisfaction through the CV. Auschi Hidayatullah Probolinggo, we suggest that other researchers can re-test on different companies and different cases. Because Corporate Image has not been able to mediate the effect of Service Quality and Customer Trust on Customer Satisfaction, we suggest that other researchers test it with variables such as Word of Mouth
INOVASI PENINGKATAN PELAYANAN PARKIR MELALUI PENGGUNAAN MEMBER DAN UANG ELEKTRONIK DI UIN SYARIF HIDAYATULLAH JAKARTA
No full textThis article discusses the problem of large queues at the student parking exit, because the majority of the UIN Syarif Hidayatullah academic community uses both two-wheeled and four-wheeled vehicles, so they need a parking area to park their vehicles and to control vehicles. The current parking space at UIN Syarif Hidayatullah, namely the parking area next to the UIN Syarif Hidayatullah Jakarta Public Library, is insufficient. So the UIN Syarif Hidayatullah Jakarta campus uses a dual payment system. Electronic parking system (E-Parking) and also taking steps to create an electronic parking system (E-Parking) using member cards for employees and electronic money (E-Money) for students to overcome traffic jams at the exit. This research was conducted using qualitative research methods, where this research was carried out by understanding the phenomena that occurred at UIN Syarif Hidayatullah Jakarta, or observations made by the author within the UIN Syarif Hidayatullah Jakarta environment. The sources used for this research method are observation, interviews and documentation. The results of the research show that to solve the traffic jams that often occur in the UIN Syarif Hidayatullah Jakarta area when students enter the campus area or leave the campus, the campus provides a solution, namely the innovation of implementing electronic parking (E-Parking) in the hope of reducing the number of traffic jams. which occurred in the UIN Syarif Hidayatullah Jakarta area. The use of electronic parking is not a solution to reduce congestion in the UIN Syarif Hidayatullah Jakarta area because considering the limited parking space provided by UIN Syarif Hidayatullah Jakarta for parking, it would not be able to accommodate vehicles brought by students. Therefore, there are several solutions to make the UIN Jakarta parking area better, one of which is: 1. Adding more space for parking 2. Students are prohibited from bringing vehicles in the UIN Syarif Hidayatullah Jakarta area 3. Adding counters at the exit
The Struggle of Jihadist’s Ideology in Hikayah Wahabiyyah
No full textHikayah Wahabiyyah was banned (2013) in Saudi Arabia because it was considered to undermine the honor of religion, institutions and state stability. Hikāyah Wahabiyyah describes the struggle of the ideology of a Wahabi who wants to escape from a total domination (herrschaft) that has eliminated the freedom and clarity of modern human thinking. This study aims to reveal the struggle of a Wahabi jihadist as reflected through internal elements of the Hikayah Wahabiyah. To uncover this ideological struggle, I use the ideological criticism approach to the intrinsic elements of the novel. Based on the analysis results are summarized, that (1) the word “jihadis” in this novel is interpreted as a kinayah which has two meanings, haqiqi and majazi (real and figurative). The meaning of haqīqi is those who strive in jihad through the path of war, while the meaning of the majazi is those who strive to maintain their ideological beliefs. (2) the intrinsic elements of literature built by the author in general illustrate the ideological struggle of a mutadayyin (follower of the Wahhabi ideology) who turns into a muntakis (someone who escapes from Wahabi ideology)
Islam dan Negara dalam Kemelut Pasca Kemerdekaan: Telaah Historiografi Karya Bernard Johan Boland, Pergumulan Islam di Indonesia 1945-1970
No full textIn the current of Indonesian history, Islam is an important element that is inseparable in the formation and development of the nation. Islam is more than just a value that governs the social-religious life of its adherents, it also permeates various aspects of state life, such as social, economic, cultural, and political. Although a country with an Islam majority, Muslims must be intertwined in a crucial discourse in the early days of the nation's formation. Bernard Johan Boland became a foreign scholar who also noted how Muslims contended for taking an ideal position in the formation of the nation. Through his work, The Struggle of Islam in Indonesia 1945 – 1970, Boland also explored the treasures of post-independence Islamic historiography which at that time few people paid attention to. Boland's work is considered a continuation of Harry J. Benda's work, The Crescent and the Rising Sun, which tried to see Islam as a movement that continued to seek an ideal position in the formation and building of the nation. This article attempts to review and provide historiographical review notes of B.J. Boland's work using the comparison method. The author seeks to provide a historiographical review note to look at the perspectives, arguments, and sources used by Boland in his book and make comparisons with works published by contemporaries or predecessors
Model pengembangan kurikulum madrasah di pondok pesantren syarif hidayatullah kepanjen malang
No full textMadrasah Diniyah Pondok Pesantren Syarif Hidayatullah merupakan salah satu madrasah diniyah yang melakukan perubahan pada kurikulum sebagai respon dari perkembangan zaman. Dalam hal ini, penulis bermaksud menelaah model pengembangan kurikulum yang terjadi di Madin PP Syarif Hidayatullah dengan tujuan sebagai berikut: (1)Mendeskripsikan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (2) Mendeskripsikan proses pengembangan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (3) Mendeskripsikan model yang digunakan Madin PP Syarif Hidayatullah Kepanjen Malang dalam mengembangkan kurikulum.Adapun metode penelitian yang digunakan adalah metode deskriptif kualitatif. Hasil penelitian menunjukkan bahwa kurikulum di Madin PP Syarif Hidayatullah merupakan bagian dari sebuah grand design pendidikan pesantren yang memang dirancang sedemikian rupa dengan berbasis history pesantren, pengasuh pesantren, dan adat yang berlaku dalam masyarakat. Proses pengembangan kurikulum dilakukan dengan tiga langkah utama antara lain: proses perencanaan kurikulum, proses penentuan isi kurikulum, serta proses implementasi kurikulum. Adapun model pengembangan kurikulum yang dilakukan oleh Madrasah Diniyah Pondok Pesantren Syarif Hidayatullah Kepanjen Malang secara garis besarmengacu pada model pengembangan kurikulum yang disusun oleh Beauchamp. Kata kunci: Model, Pengembangan Kurikulum, Madrasah DiniyahAbstractIslamic school of Syarif Hidayatullah Islamic Boarding School is one of the Islamic school that make changes to the curriculum in response to the development of the times. In this case, the author intends to examine the curriculum development model that occurred in Islamic school of Syarif Hidayatullah Islamic Boarding School with the following objectives(1) Describe the curriculum in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (2) Describe the curriculum development process in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (3) Describe the model used by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang in developing the curriculum. The research method used in this research is descriptive qualitative method.The results showed that the curriculum at Islamic school of Syarif Hidayatullah Islamic Boarding School is part of a grand design of Islamic boarding education that is designed in such a way with history based islamic boarding, islamic boarding school advisor, and behavior applicable in society. The curriculum development process is carried out with three main stages: curriculum planning stage, curriculum content determination, and curriculum implementation. The curriculum development model conducted by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang almost similar to the model formulated by BeauchampKeywords : Model, Curriculum Development, Islamic Schoo
In religion’s name: abuses against religious minorities in Indonesia
No full textOn February 6, 2011, in Cikeusik, a village in western Java, around 1,500 Islamist militants attacked two dozen members of the Ahmadiyah religious community with stones, sticks, and machetes. The mob shouted, “You are infidels! You are heretics!” As captured on video, local police were present at the scene but many left when the crowd began descending on the Ahmadiyah house. By the time the attack was over, three Ahmadiyah men had been bludgeoned to death.
Ahmad Masihuddin, a 25-year-old Ahmadiyah student, recalled, “They held my hands and cut my belt with a machete. They cut my shirt, pants, and undershirt. I was only in my underwear. They took 2.5 million rupiah (US$270) and my Blackberry [cell phone]. They tried to take off my underwear and cut my penis. I was laying in the fetal position. I tried to protect my face, but my left eye was stabbed. Then I heard them say, ‘He is dead, he is dead.’”
While the Cikeusik attack was particularly gruesome, it is part of a growing trend of religious intolerance and violence in Indonesia. Targets have included Ahmadis (the Ahmadiyah), Baha’is, Christians, and Shias, among others. There have also been cases of Christians in Christian-majority areas preventing Sunni Muslim mosques from being built. Affected individuals have ranged from people with permits to build houses of worship to those seeking to have their actual religion listed on their ID cards, to children bullied by teachers and other pupils at school.
In important respects, Indonesia is rightly touted for its religious diversity and tolerance. Since President Suharto was forced to step down in 1998, after more than three decades in power, inaugurating an era of greater freedom in Indonesia, viewpoints long repressed have emerged into the open. A strong thread of religious militancy is among them. As detailed in this report, the government has not responded decisively when that intolerance is expressed through acts of harassment, intimidation, and violence, which often affect freedom of expression and association, creating a climate in which more such attacks can be expected.
According to the Jakarta-based Setara Institute, which monitors religious freedom in Indonesia, there were 216 cases of violent attacks on religious minorities in 2010, 244 cases in 2011, and 264 cases in 2012. The Wahid Institute, another Jakarta-based monitoring group, documented 92 violations of religious freedom and 184 incidents of religious intolerance in 2011, up from 64 violations and 134 incidents of intolerance in 2010.
In researching this report, Human Rights Watch interviewed 16 members of religious minorities who had been physically assaulted by Islamist militants in seven separate incidents−four of them sustaining serious injuries. Twenty-two others had their houses of worship or own houses burned down in six separate incidents. We also summarize here many more incidents reported in the press or documented by other investigators. In addition to intimidation and physical assaults, houses of worship have been closed, construction of new worship facilities halted, and adherents of minority faiths subjected to arbitrary arrest on blasphemy and other charges.
In most cases, the perpetrators of the intimidation and violence have been Sunni militant groups − described throughout this report as Islamist groups − at times acting with the tacit, or occasionally open, support of government officials and police. Groups that have participated in or supported the targeting of minority religions include: the Islamic People’s Forum (Forum Umat Islam, FUI), the Indonesian Muslim Communication Forum (Forum Komunikasi Muslim Indonesia, known as Forkami), the Islamic Defenders Front (Front Pembela Islam, FPI), Hizbut-Tahrir Indonesia, and the Islamic Reformist Movement (Gerakan Islam Reformis, Garis). These groups are united by their espousal of an interpretation of Sunni Islam that labels non-Muslims, excluding Christians and Jews, as “infidels,” and labels Muslims who do not adhere to what they define as Sunni orthodoxy as “blasphemers.”
The harassment and violence directed at minority religious groups is facilitated by a legal architecture in Indonesia that purports to maintain “religious harmony,” but in practice undermines religious freedom. Indonesia’s 1945 constitution explicitly guarantees freedom of religion, as does the International Covenant on Civil and Political Rights, to which Indonesia is a party. However, the Indonesian government has long enacted, and in recent years strengthened, legislation and regulations that have subjected minority religions to official discrimination and made them extremely vulnerable to the members of the majority community who take the law into their own hands.
In numerous instances documented in this report, harassment and intimidation of minority communities by militant Islamist groups has been facilitated by the active or passive involvement of Indonesian government officials and security forces. These groups have cooperated with, or applied pressure on, local authorities to prevent the issuance of building permits for religious minorities’ houses of worship, sought the removal of religious minority communities to new locations, or to stop them from worshipping in their area altogether. In some cases, Christian churches that have met all of the legal requirements for construction have had their permits revoked by local authorities after pressure from Islamist groups, even in the face of Indonesian Supreme Court decisions ruling the construction legal.
This report also documents incidents in which police failed to take action to prevent violence against religious minorities or provided no assistance in the aftermath of such incidents. Police all too often have been unwilling to properly investigate reports of violence against religious minorities, suggesting complicity with the perpetrators. Nor has the justice system proven to be a defender of religious minorities. In the few cases of violence that have gone to the courts, prosecutors have sought ridiculously lenient sentences for the perpetrators of serious crimes, which the judges seem content to oblige. The exception has been cases construed by authorities as acts of “terrorism,” as with the bombing of a church in Solo, Central Java, on September 25, 2011, in which a suicide bomber died and the wife of its funder is still being prosecuted for money laundering, and an attempt to bomb another church in Serpong in April 2012, in which 19 people were arrested.
Indonesia’s religious minorities also face entrenched discrimination in their dealings with the Indonesian government bureaucracy. During the Suharto era, Indonesians were required to list their religion on their national identification cards, choosing from one of five recognized religions, a practice that discriminated against, and put in an untenable position, followers of hundreds of minority religions. Although the current Population Administration Law gives citizens the choice of whether or not to declare their religious faith on their ID cards, those who wish to declare a faith still must choose from a list of six protected religions. Individuals who do not declare a religion risk being labeled “godless” by some Muslim clerics and officials and subject to possible blasphemy prosecution. In 2012 alone, a self-declared atheist, a Shia cleric, and a spiritualist have all been jailed for blasphemy after listing Islam as their religion on their ID cards.
Indonesian government institutions have also played a role in the violation of the rights and freedoms of the country’s religious minorities. Those institutions, which include the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat, Bakor Pakem) under the Attorney General’s Office, and the semi-official Indonesian Ulama Council, have eroded religious freedom by issuing decrees and fatwas (religious rulings) against members of religious minorities and using their position of authority to press for the prosecution of “blasphemers.”
Indonesia has in recent years made meaningful progress toward strengthening democracy and respect for human rights. Those gains, along with perceptions of Indonesia as a bulwark of a progressive, moderate Islam, have prompted international praise of Indonesia as a model Islamic democracy. For instance, in November 2010, US President Barack Obama, when visiting Jakarta, praised “the spirit of religious tolerance that is enshrined in Indonesia’s constitution, and that remains one of this country’s defining and inspiring characteristics.”
If that reputation is to remain intact, strong and immediate action is needed, including more forceful leadership by Indonesian President Susilo Bambang Yudhoyono to reform the laws and government practices that have facilitated abuses against religious minorities. The Indonesian government needs to meet its obligations to hold accountable police, government officials, and members of groups implicated in the abuses. Indonesia’s reputation as a country “underpinned by the principle of religious freedom and tolerance” can only be realized if the government takes steps to curb the increasing targeting of and discrimination against religious minorities, returning to its founding principles, and fostering a national culture of acceptance and respect for all religious groups
Pengkaderan dan Dakwah Sebagai Basis Gerakan (Studi Kasus Ormas Hidayatullah)
No full textThe term "Islamic Movement" in the last decade has been confused, because some groups often associate it with radical movements, terrorism, to justify all means to achieve their political goals. This kind of meaning seems to send a negative message to the Islamic movement in Indonesia that has long struggled to build the nation. The term "movement" attached to each Islamic organization actually refers to two important concepts; renewal and reform. This research wants to reveal what kind of role Ormas Hidayatullah fights to build the nation. Starting from the history of its establishment, the concept of wiring and da\u27wah applied to the profile of its founder. The method used is library study, where the author collects, reads and learns various references relevant to the theme carried out in this journal article. The results showed that Hidayatullah\u27s organization is a religious social organization that makes the empowerment and da\u27wah as the basis of his movement. The basis of hidayatullah\u27s orams footing as orams da\u27wah as well as a paradigm da\u27wah for its cadres, namely, the Qur\u27an and Sunnah of the Prophet SAW. Currently, Ormas Hidyatullah has branches in various cities in Indonesia, even abroad
Analisis Keputusan Konsumen Melakukan Pembelian Pada Subur Sticker Kota Pekanbaru
No full textSubur Sticker is one of the sticker businesses in Pekanbaru City that has been established from 2008 until now, receiving car and motorcycle decal services, sticker cutting, printing, wrapping, branding and selling various products with relatively competitive price ranges. This study aims to analyze and explain consumer decisions to make purchases at Subur Sticker Pekanbaru City. This study uses a quantitative descriptive method by giving questionnaires to 30 consumers of Subur Sticker and the results are analyzed descriptively by percentage. The results of the research overall consumer decisions to make purchases on Subur Sticker Pekanbaru City get a total score of 978 located in the interval 701 - 980 so it is quite good. The indicator that is still low is purchases. The indicator is still quite good, because consumers feel comfortable while waiting for vehicle work at Subur Sticker, which is still a result of limited seats and no fan facilities to provide comfort for consumers who are waiting. Respondents' experience on the speed of working vehicles on Subur Sticker is also not optimal, meaning that it is necessary to arrange a time agreement with consumers to increase their trust. Consumers find it easy to order vehicle sticker processing services at Subur Sticker which is still not optimal, this is due to the design time and the design time queue. The level of consumer comfort for services at Subur Sticker also needs to be improved so that purchasing decisions increase
Analisis Keputusan Konsumen Melakukan Pembelian Pada Subur Sticker Kota Pekanbaru
No full textSubur Sticker is one of the sticker businesses in Pekanbaru City that has been established from 2008 until now, receiving car and motorcycle decal services, sticker cutting, printing, wrapping, branding and selling various products with relatively competitive price ranges. This study aims to analyze and explain consumer decisions to make purchases at Subur Sticker Pekanbaru City. This study uses a quantitative descriptive method by giving questionnaires to 30 consumers of Subur Sticker and the results are analyzed descriptively by percentage. The results of the research overall consumer decisions to make purchases on Subur Sticker Pekanbaru City get a total score of 978 located in the interval 701 - 980 so it is quite good. The indicator that is still low is purchases. The indicator is still quite good, because consumers feel comfortable while waiting for vehicle work at Subur Sticker, which is still a result of limited seats and no fan facilities to provide comfort for consumers who are waiting. Respondents' experience on the speed of working vehicles on Subur Sticker is also not optimal, meaning that it is necessary to arrange a time agreement with consumers to increase their trust. Consumers find it easy to order vehicle sticker processing services at Subur Sticker which is still not optimal, this is due to the design time and the design time queue. The level of consumer comfort for services at Subur Sticker also needs to be improved so that purchasing decisions increase
Overview of Indonesian Islamic Education: A Social, Historical and Political Perspective
No full textThe aim of this study is to examine how the historical genealogy of Islamic educational tradition, particularly the tradition of teaching and learning, has contributed to the development of Islamic education in Indonesia. By drawing together in an analytic way a historically based description of the social and political circumstances surrounding Indonesian Islamic education, the study discusses some significant issues concerning the religious base, knowledge base, structural form, and the pedagogical approach of Indonesian Islamic education, all of which are important to the development of a modern form of Islamic education.
The argument of the thesis is that the existing values of the Islamic tradition in education, particularly evident in Madrasah schools, provide a valuable basis for further developing and reconstructing an effective Islamic education system in Indonesia. However, there is also a strong need to construct an Islamic education curriculum in Indonesia that can meet the challenge posed by the circumstances generally understood as 'modernity'. The quality of teaching and learning in the Madrasah are very much influenced by the quality of the wider Islamic education programme. Any change in the curriculum of Islamic education will thus have significant effects on the quality of the Madrasah schools in Indonesia. This thesis will thus conclude by suggesting some implications for further development of Islamic education that arise from the study.
This is a qualitative study using an historical genealogical approach to discover, understand and analyze the challenges currently facing Islamic education In Indonesia. The techniques for collecting data involved, primarily, a critical reading of historical and contemporary policy documents. Primary and secondary sources were also collected, studied and subjected to a critical reading in the production of this account of Indonesian Islamic education
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