Masyarakat Indonesia merupakan masyarakat yang majemuk, khususnya bila dilihat dari segi etnis/suku bangsa dan agama. Konsekuensinya, dalam menjalani kehidupannya masyarakat Indonesia dihadapkan kepada perbedaan-perbedaan dalam berbagai hal, mulai dari kebudayaan, cara pandang hidup dan interaksi antar individunya. Yang menjadi perhatian dari pemerintah dan komponen bangsa lainnya adalah masalah hubungan antar umat beragama. Salah satu persoalan dalam hubungan antar umat beragama ini adalah masalah pernikahan Muslim dengan non-muslim yang selanjutnya kita sebut sebagai “pernikahan beda agama”. Keadaan masyarakat indonesia yang majemuk menjadikan pergaulan di masyarakat semakin luas dan beragam. Hal ini telah mengakibatkan pergeseran nilai agama yang lebih dinamis daripada yang terjadi pada masa lampau.Seorang muslimin dan muslimat ini lebih berani untuk memilih pendamping hidup non-muslim. Dapat disimpulkan bahwa Jika Negara melegalkan pernikah beda agama di Indonesia maka sama saja Negara menabrak hukum-hukum agama yang ada di Indonesia, dan melanggar Pasal 29 Undang-Undang Dasar 1945 yang menjamin setiap warga Negaranya untuk memeluk agama dan ibadat menurut agama dan kepercayaannya, sedangkan tiap-tiap agama mempunyai tata cara atau ibadat perkawinan yang berbeda-beda. Pandangan HAM di Indonesia seharusnya lebih merujuk kepada pengaturan HAM yang ada di Undang-Undang Dasar 1945, bukan merujuk kepada DUHAM yang kita sendiripun tidak tahu siapa yang membuatnya dan bahkan apa agendanya bagi Negara yang masih kental keagamaanya.Hak asasi Manusia yang ada di Indonesia, bukanlah Hak Asasi Manusia yang sekuler, yang memisahkan agama dari Negara, yang melegalkan segala cara atas nama “HAM”, ini jelas bertentangan dengan Pancasila sila pertama, dan ini tidak masuk dalam jati diri bangsa Indonesia.
Indonesia is a country that is famous for its multiculturalism, one of which is religion. Consequently, in living their lives, Indonesian people are faced with differences in various things, ranging from culture, way of life and interactions between individuals. The concern of the government and other components of the nation is the issue of inter-religious relations. One of the problems in inter-religious relations is the issue of mixed marriages (inter-religious marriages), which in this article are referred to as “interfaith marriages”. The condition of the pluralistic Indonesian society makes the association in society wider and more diverse. This has resulted in a more dynamic shift in religious values than what happened in the past. In fact, interfaith marriages in Indonesia are not justified based on positive national law that applies in the territory of Indonesia. It can be concluded that if the State legalizes interfaith marriages in Indonesia, the State is tantamount to violating the existing religious laws in Indonesia, and violating Article 29 of the 1945 Constitution which guarantees every citizen to embrace religion and worship according to their religion and belief, while Each religion has different procedures for marriage or worship. The view of human rights in Indonesia should refer more to the human rights arrangements contained in the 1945 Constitution, not to the UDHR which we ourselves do not know who made it and even what the agenda is for a country that is still very religious. Human rights in Indonesia, not secular human rights, which separate religion from the state, which legalize all means in the name of "human rights", this clearly contradicts the first principle of Pancasila, and this does not enter into the identity of the Indonesian nation. In this article, interfaith marriage will also be studied from the perspective of criminal law regarding its legality.
Ketika berselancar di dunia digital, Anda perlu berhati-hati dengan rasa nyaman di media sosial. Cyber crime merupakan bentuk-bentuk kejahatan yang timbul karena memanfaatkan teknologi internet. Sejalan dengan kemajuan teknologi infomasi, telah muncul beberapa kejahatan yang sering dipersesikan sebagai kejahatan yang dilakukan dalam ruang atau wilayah siber. Rusbagio Ishak, Kadit Serse Polda Jateng megatakan, cyber crime ini potensial meimbulkan kerugiann pada beberapa bidang: politik, ekonomi, social budaya. Cyber crime adalah berbagai macam akses ilegal terhadap suatu transmisi data. Dengan kata lain, kejahatan siber merupakan aktivitas yang tidak sah pada suatu sistem komputer atau masuk dalam kategori tindak kejahatan di dunia maya. Sasaran kejahatan siber ini adalah komputer yang terhubung ke jaringan internet. Cyber crime dilakukan dengan beragam tujuan. Mulai dari iseng mengetes kemampuan hacking, hingga kejahatan serius yang bisa merugikan korbannya secara finansial. Salah satu kejahatan siber yang marak terjadi di Indonesia adalah social engineering attack atau rekayasa sosial. Social engineering merupakan teknik manipulasi yang memanfaatkan kesalahan manusia untuk mendapatkan akses informasi pribadi atau data berharga.
Melineal students must understand the basic law and UU ITE which ensnares many people because they do not understand the application of the law to their daily activities. Students become agents of change who can provide an extension of basic legal knowledge and UU ITE in the neighborhood where they live. SMKN 8 Pekanbaru which was chosen because the students here are from those who are close to legal cases because they are in the buffer zone of Pekanbaru city. With this activity students are able to limit the potential for activities that can be charged with the law and the ITE Law. Because the perpetrators on social media are mostly young people who actively surf sometimes forget about legal norms that have the potential to be entangled in legal cases and the ITE Law. The activity was carried out directly to students with Dr. Moh Yusuf DM, S.H, M.H, Phd and M. Fadly Daeng Yusuf, S.H, S.E, M.H. These two resource persons are Riau advocate figures who have been poor in the legal world. Outcomes of service are service journals published in accredited service journals, news on the implementation of activities and material modules.
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