The Method of Hypno-circumcision in Klinik Khitan Plus Hypnosis in Pabuwaran Purwokerto Utara Subdistrict

This research explains the method of hypno-circumcision in the clinic. Generally, the service of circumcision still uses a conventional method and less of attention toward the psychological side. Whereas, this factor is very important on how affecting the patients view's toward circumcision. The main goal of this research is to know the implementation of hypnosis in medical field, especially circumcision process in Klinik Khitan Plus Hypnosis Pabuwaran.The method used in this research is descriptive-analysis. This method is used to provide an overview of the method of hypno-circumcision in Klinik Khitan Plus Hypnosis. This research found that method of hypno-circumcision in Klinik Khitan Plus Hypnosis is similar with hypnosis in general. The method of hypno-circumcision into four stages: preparation stage, induction stage, suggestion stage and termination stage. Preparation of hypno-circumcision in Klinik Khitan Plus Hypnosis begins from consultation to Ms. Novi as receptionist. Then, Induction is a main way to bring someone from conscious to subconscious mind. Giving suggestion is the core stage in the process of hypno-circumcision. Last stage is termination which defines as a gradual step to bring the subject to consciousness

DINAMIKA HUKUM DAN PERKEMBANGAN PERBANKAN ISLAM DI INDONESIA

Almost all countries in the world including Indonesia give serious attention to the existence of Islamic banking that using religion approach in all activities and services. Institutional development it should be followed by the availability of legal basis, which is an established and clear. During the six years of its inception, the Islamic banking law stands with a very limited law basis, although the limitations of regulations have been describing aspects of sharia in Islamic banking for sure. The improvement of law is done by replacing Law No. 7 of 1992 by the Law No. 10 of 1998. This law has explicitly mention sharia aspects of Islamic banking, however Islamic banking regulation still governed together with conventional banking. The birth of Law 21 of 2008 became an important change for the development of Islamic banking. This law has given limits and a clear boundary line between Islamic banking and conventional banking in various aspects. The development of Islamic banking regulation are gaining its momentum with the enactment of Law No. 21 of 2008 concerning Islamic Banking. The strategic value of this law is increasingly opening up opportunities and legal certainty to accelerate the development of Islamic banks in the futur

IMPLEMENTATION OF THE CONCEPT OF TA'DIB IN ISLAMIC RELIGIOUS EDUCATION

The concept of formal, informal and non-formal education in the perspective of Islamic education is basically not only intended to equip students to have knowledge and skills, but also to have emotional, social and spiritual intelligence. This is what will shape them into human beings with human character. Related to this, in the philosophy of Islamic education known as tarbiyah, ta'lim and ta'dib. The term ta'dib is actually more appropriate to use because this term does not only contain the concept of transfer of knowledge but also transfer of value to students

BUDDHISM IN DOING INTERRELIGIOUS CONNECTION (Study in Mindfulness from Thich Nhat Hanh)

Buddhism as religion which prioritizes human being is more open than otherreligions. In this paper, I examine how Buddhism relates to other religions which have theological concepts, even though Buddhism also has relation into social engagement. I also discuss how Buddhism as a way of life can philosophically encounters with other philosophical religions. Therefore, I view Buddhism as theology or philosophy and also as social in the same time. I will show that although Buddhism does not have concept of God, yet it can build interreligious relation with theistic religions. Therefore, socially engaged and interior dialogue (meditation) can be alternatives for Buddhists to do interreligious connection

Otoritas dan Kewenangan Mediator Non-Hakim Pasca Peraturan Mahkamah Agung No. 1 Tahun 2016 dalam Penyelesaian Sengketa di Lingkungan Peradilan Agama Daerah Istimewa Yogyakarta

Konflik yang terjadi ada yang dapat terselesaikan dengan baik oleh masing-masing pihak, namun juga banyak yang berujung menjadi sengketa di meja hijau. Penyelesaian melalu jalur litigasi merupakan upaya penyelesaian sengketa melalui jalur peradilan. Penyelesaian model ini acapkali menimbulkan rasa ketidak adilan, karena secar prinsip litigasi melahirkan kemenganagan bagi satu pihak dan loss bagi sebagian yang lain. Peradilan Agama, sebagai salah satu institusi penegak hukum di Indonesia, yang memiliki fungsi judicial dalam sengketa hukum keluarga dan sengketa hukum ekonomi syariah. Sebagaiaman yang diatur dalam Sebagaimana telah diatur dalam Undang-Undang Nomor 7 Tahun 1989 jo. Undang-Undang Nomor 3 tahun 2006, tentang Perubahan atas Undang-Undang Nomor 7 tahun 1989 tentang Peradilan Agamali meliputi perkara-perkara perkawinan, waris, wasiat, Hibah, wakaf, zakat, infaq, shadaqah, dan ekonomi syariah. Proses penyelesaian alternatif ini belum dianggap sebagai bentuk termudah dalam mengurai perselisihan, terlebih terkait dengan sengketa dalam keluarga dan bisnis syariah. Untuk itu ada beberapa alasan penting dari keterlibatan mediator profesional sebagaimana yang diamanatkan oleh PERMA tersebut, yaitu; Pertama, eksistensi mediator non-hakim dalam menyelesaikan sengketa-sengketa keluarga dan bisnis syariah dapat lebih maksimal baik dalam jalur peradilan maupun di luar peradilan. Kedua; Kekuatan prosedur mediasi non-hakim, semestinya dapat lebih memberikan peluang kepada para pihak yang bersengketa untuk menyelesaikan perselisihan. Ketiga; lartar belakang pendidikan serta wawasan mediator profesional pada prinsipnya akan dapat menjadi kekuatan tersendiri dalam mengupayakan perdaiaman dari para pihak

Pendekatan Tafsir Produk Perbankan Syariah

As a financial intermediary institution, Islamic banks offer several productsin the form of funding, financing, and other services. The product as regulatedin Law No. 21 of 2008 concerning Islamic Bank. Products, as mentioned above, refer to the results of the Fatwa issued by National Shariah Council of MUI. Fatwa is commonly used in the implementation of funding and financing namely DSN-MUI No. 1/DSNMUI/IV/2000 about Giro, DSN-MUI No. 2/DSN-MUI/IV/2000 about Saving, DSN-MUI No. 3/DSN-MUI/IV/2000 about Deposit, dan DSN-MUI No. 7/DSN-MUI/IV/2000 about Mudharabah Financing.Produk perbankan syari\u27ah sebagaimana yang tersebut di atas diatur dalamUU No 21 Tahun 2008 merupakan penjabaran dari konsep dasar syari\u27atIslam yang dilakukan oleh Dewan Syari\u27ah Nasional (DSN) MUI melaluifatwanya, baik yang merujuk langsung kepada al-Qur\u27an dan hadis maupunpada literatur hukum Islam (fiqh). Secara spesifik tulisan ini bertujuan untuk memberikan gambaran terkait dengan penetapan produk perbankan syari\u27ah di Indonesia. Selanjutnya mendiskripsikan karakteristik dari pola tafsir dalam pembangunan produk perbankan syari\u27ah. Tafsir yang telah dilakukan oleh lembaga-lembaga keuangan atas Fatwa DSN-MUI selama ini adalah mengacu pada dua pola besar yaitu; Akomodatif dan Asimilatif. Agar produk syariah tidak identik dengan produk-produk perbankan konvensional, maka tafsir yang dilakukan pada tingkat pertama harus merujuk langsung kepada sumber ajaran Islam dan Kenyataan perkembangan bisnis keuangan dan perbankan