DISKURSUS SOSIOLOGI PUTUSAN MAHKAMAH KONSTITUSI NOMOR 46/PUU-VIII/2010

The Constitutional Court Decision Number 46 / PUU-VIII / 2010 annulled the provisions of Article 43 paragraph (1) of the Marriage Law because it contradicts the 1945 Constitution of the Republic of Indonesia and does not have binding legal force. The legal reason behind the rechtfinding is to emphasize that children born outside of marriage have the right to legal protection. This research was conducted with the aim of knowing the impact of the Constitutional Court Decision Number 46 / PUU-VIII / 2010 on one of the judges' judicial duties. This study uses a socio-legal approach with data collection techniques for study documents of literature materials. Based on the results of the analysis of the Constitutional Court Decision Number 46 / PUU-VIII / 2010, it does not contradict and intersect with the sociological discourse in accordance with the argumentum a contrario method. Then have coherence between the parental or bilateral kinship system with the Constitutional Court Decision No. 46 / PUU-VIII / 2010 in its application in Indonesia. This condition demands the intellectuality of Judges who are required to think on a broad scale and consider other disciplines in their legal findings.

UPAYA KEMENTERIAN AGAMA DALAM MENANGKAL RADIKALISME DI KABUPATEN GRESIK

Radicalism is not a new face for the Gresik people. However, since its existence, radicalism has continued to exist as an element which has disturbed the stability of the social order in society. Therefore, it is necessary to have certain parties such as the Ministry of Religion of Gresik Regency who are able to ward off radicalism for the sake of equilibrium in the social order in society. This study aims to see the various efforts made by the Ministry of Religion of Gresik Regency in counteracting radicalism in Gresik Regency. Through the perspective of Social Action theory initiated by Max Weber, it will show the ratio pattern used by the Ministry of Religion of Gresik Regency in acting to counter radicalism. More than that, this research also uses qualitative methods by conducting direct interviews with the Ministry of Religion of Gresik Regency. Through interviews, it was found that efforts to counter radicalism by the Ministry of Religion of Gresik Regency were carried out by means of cooperation with certain parties. More than that, the Ministry of Religion of Gresik Regency also prioritizes a dialogical approach to groups indicated as radical in order to instill a more moderate mindset in these groups. Based on some of these efforts, it shows that the Ministry of Religion of Gresik Regency uses the Weber Instrumental Rationality pattern in its cooperation on several parties and also the use of Weber's Value Rationality in the orientation that it wants to achieve in an action

HIPERREALITAS KONSUMSI TANDA DAN MAKNA PADA TRENDING FASHION JILBAB OLEH MAHASISWI

The study objective is to examine the excessive consumption of jilbab fashion trends by university students. This research is a descriptive study with qualitative methods and determined informants using purposive sampling. The researchers use primary and secondary both data all were collected through interviews, observation, and documentation. After the data were triangulated by sources and methods then we analyzed data using the simulakra theory of Jean P. Baudrillard to see the excessive consumption of jilbab fashion trends by students. The main results indicate that the growing jilbab fashion trends through social media have made student’s experience enjoy excessive consumeristic behavior for many years. Most female students imitate the public figures as their role models. They admire at female fashion models having full of signs and meanings hence they reproducing signs and meaning for their own interests. They become addicted to buying the latest hijab fashion products regardless of neither use it or sell it. They keep uploading their own photos wearing most current fashion in Instagram. . It seems that they create an uncertainty either the use of fashionable jilbab recommended by religion or promoting them as commercial products in social media.

KONSEP MAKANAN HALAL DAN THOYYIB DALAM TRADISI MASYARAKAT MELAYU RIAU

Besides receiving education and teaching about the virtues of halal food according to the Melayu tradition, Riau community should also get an understanding of the virtues of halal food based on the Islamic law. This study aims to analyze the concept of the Riau Malay community in maintaining halal food, and what is the manners eat traditions of Melayu society closely related to eating etiquette in Islam. This research was a field study that collects data based on interviews, observation and documentation. The results showed that the food of the Melayu community has met the elements of halal and thoyyib as stipulated in culinary fiqh in Islamic law. The motive of the Melayu community to eat with halal and thoyyib criteria’s food is more due to habits and traditions that have been taught from generation to generation through the advice and teachings of the elders. This study also revealed that the type of food that is legalized is more than the type of food that is forbidden. Although the Malay community has been taught about the concept of halal food and thoyyib, but the teaching did not contain systematic content and had not yet reached a comprehensive level of understanding.

MENEPIS PRASANGKA DAN DISKRIMINASI DALAM PERILAKU BERAGAMA UNTUK MASA DEPAN MULTIKULTURALISME DI INDONESIA

Indonesia is a multicultural nation that has a variety of ethnic, racial, cultural, linguistic, and religious diversity. This diversity makes its challenges in creating a harmonious society. This is because it can bring some people trapped prejudice and discrimination, especially in religion. The prejudice that leads to discrimination and acts of violence will make social conflicts more acute in the multidimensional crises that occur in Indonesia.This article aims to describe prejudice and discrimination behavior from an individual psychological perspective, sociological, and cultural background. Besides that, it was also explained the idea of how to prevent and overcome prejudice and discrimination in religious beliefs that occurred. Efforts to prevent prejudice and discriminatory behavior in religion can be done by increasing the value of the group that is prejudiced, opening communication, conditioning the environment to internalize social norms. The hope is that all citizens can live side by side and respect each other in a peaceful and peaceful atmosphere.

ZAKAT FITRAH: MANAGEMENT, TRADITION, AND MEANING OF EIDAL-FITR

Zakat as a source of state income, representing zakat for Muslims to approve the spiritual ties of mankind. In this era, discussing zakat which is included in the duties of the authorities means he needs to improve continuity by helping muzzaki either by establishing institutions to facilitate the process of raising zakat funds, because this requires government assistance in improving the economy of the people. The establishment of institutions that represent government programs to overcome domestic economic and religious problems. Urgency about managing zakat, zakat fitrah with an administration system that is also good so that approval and management of zakat can be accounted for, taking into account the most important aspects of zakat management, goods and can also be in the form of money, zakat distribution media can be through mosques, social foundations, etc or directly distributed individually, the time of zakat payment and zakat payment channels. The essence of zakat fitrah over the significance of Eid al-Fitr is so important to human life. That it has meaning for humans who teach humans to share and give alms, gives happiness to those who are weak and unable, makes food for visitors of rice and other foods, ask for value one after one and another for one after another.

RITUAL AGAMA DAN HARMONI SOSIAL KAUM URBAN: KAJIAN SOSIOLOGIS TERHADAP MUJAHADAH WARGA DI PERUM PANDANA MERDEKA NGALIYAN SEMARANG

One of the Pandana Merdeka housing estates which has tried to instill harmony between communities with one another. One of the socializing activities of this housing is through mujahadah activities. This activity is very important to socialize in shaping the socio-religious aspects. The research method used is qualitative research using a sociological approach to religion. The results of this study indicate that Emile Durkheim's opinion regarding his observations about the religious phenomenon of Aboriginal groups in Australia is evident in the Pandana Merdeka housing community. This group phenomenon has the function of interacting with society in a moral order. As in the structure of the members of the Pandana Merdeka Housing community, each of them has a role in compiling the moral order through sacred ritual activities as collective action that reflects group solidarity.

BAHAGIA PERSPEKTIF SYED MUHAMMAD NAQUIB AL-ATTAS

In facing life and life, the problem that mankind always feels is the two choices between happiness and misery. A person who always thinks acts, and behaves positively can certainly achieve positive results and get a sense of happiness. However, not a few people behave and behave negatively expecting positive results and wish to achieve a sense of happiness. Instantaneous motivational trends like these are evidence that between reality and hope is often not linear. This text aims to explore the happy ideas of Naquib al-Attas's perspective. By using the analytical descriptive method, this study found several important conclusions. First, al-Attas divides the happy aspect into two types, namely the aspect of physical and spiritual happiness. Second, for al-Attas, the highest level of happiness is the level of someone who knows himself or makrifatullah. Third, this highest happiness according to al-Attas cannot possibly be achieved by people who always emphasize the material aspects of their life, without knowing themselves, as is the case in modern-secular Western societies.

KONSTRUKSI SOSIAL ISLAM MODERAT JAMAAH MAIYAH MOCOPAT SYAFAAT PADA GENERASI MILENIAL DI YOGYAKARTA

Understanding moderate Islam is very important to millennial Muslim generations in Indonesia. Today, this millennial generation is threatened by exposure to radicalism and intolerance, such as environmental studies, reading books and the Internet. This paper is a phenomenological study of the recitation of the congregation of intercessors Maiyah mocopat to inculcate moderate Islamic understanding in the millennial generation in Yogyakarta. The externalization of moderate Islam towards the millennial generation is achieved by creating a comfortable and enjoyable learning environment. Activities that occurred during this interfaith prayer session included Al-Quran, Shalawatan, Group Discussions, delivery of resource materials, sharing, and events interspersed with Kyai Kanjeng music performances. The activity makes the millennial generation have an objective understanding (objectivation) about peaceful Islam, soothing Islam, and moderate Islam. The internalization of moderate Islam is carried through primary socialization and secondary socialization. Primary socialization is carried in the family environment with the exemplary method. Whereas secondary socialization is carried in educational institutions such as schools, recitals, including through interfaith recitation sessions which held every 17th of the month

KONTESTASI ANTARA TEKS DAN REALITAS SOSIAL: SAKRALITAS ‘AMIL ZAKAT DI DUSUN NUGUK, KABUPATEN MELAWI, KALIMANTAN BARAT

The background of this study is the uniqueness of the management zakat fitrah in Nuguk hamlet by giving to those considered to have a match or harmony, with the hope that the person receiving the zakat fitrah can become the mediator of health, tranquility for the life of muzakki in the future. This article is the result of qualitative field research with descriptive-analysis methods. The conclusion of this study is the management of zakat fitrah in Nuguk hamlet is performed with the classical management model, a model that’s still very simple with the way of muzakki delivering zakat fitrah to the ‘amil individually at their home respectively. The trust among the community in Nuguk hamlet is excessive and not following the ideal concept of shari’a. The management according to the al-Qur`an includes three important element, namely : collection (Qs. At-Taubah [9] : 103), data collection and distribution (Qs. al-Baqarah [2] : 282 and Qs. At-Taubah [9] : 60), and utilization by using ‘traditional consumptive’ model, that’s zakat fitrah is directly distributed to mustahik through the ‘amil intermediary. The factors the contribute to the weaknesses of zakat fitrah management in Nuguk hamlet include : 1) low quality of education, and 2) oriented to the past management Abstrak Latar belakang kajian ini adalah karena ada keunikan manajeman zakat fitrah di Dusun Nuguk, yaitu dengan cara menyerahkan kepada orang yang dianggap cocok atau serasi, dengan harapan orang yang menerima zakat fitrah tersebut dapat menjadi perantara kesehatan, ketenteraman bagi kehidupan muzakki dikemudian hari. Artikel ini merupakan hasil dari penelitian kualitatif lapangan dengan metode deskriptif-analisis. Adapun kesimpulan dari penelitian ini adalah manajemen zakat fitrah di Dusun Nuguk dilakukan dengan model manajemen klasik, yaitu suatu model manajemen yang masih sangat sederhana dengan cara muzakki menyerahkan zakat fitrah kepada ‘amil yang bersifat perorangan di rumah ‘amil masing-masing. Kepercayaan masyarakat Dusun Nuguk yang berlebihan kepada ‘amil dirasa kurang sesuai dengan konsep ideal syariat. Adapun manajemen menurut Alquran meliputi tiga unsur penting, yaitu : Pengumpulan (Qs. At-Taubah [9] : 103), Pendataan dan Pendistribusian (Qs. Al-Baqarah [2] : 282 dan Qs. At-Taubah [9] : 60, serta Pendayagunaan dengan menggunakan model ‘konsumtif tradisional’, yaitu zakat fitrah langsung didistribusikan kepada mustahik melalui perantara ‘amil. Faktor yang menyebabkan lemehnya mananjemen zakat fitrah di dusun Nuguk ada dua, yaitu : (1) Rendahnya mutu pendidikan, dan (2) Berorientasi pada manajemen masa lalu.