TEORI KONVERGENSI DALAM PRESPEKTIF PENDIDIKAN ISLAM KAJIAN PERKEMBANGAN KEPRIBADIAN DALAM RANGKA PEMBANGUNAN SUMBERDAYA PENEGAK HUKUM DI INDONESIA

Islamic education on convergence theory is based on the concept of Hablummiallah (relationship with Allah), in the sense that it is Allah who gives the initial potential so that in Islamic education that personality must be formed and developed for ma'rifatullah (knowing Allah) and fearing Allah even apart from believing in that internal (innate) and external (environmental) factors are very influential in education, and form a quality Muslim personality. So the most important thing is to acknowledge guidance from Allah as a determinant of success in education and Hablumminannas (relations with humans) as a form of change in human personality in social or environmental life, with the formation of human beings who are sure to make state apparatus aware of the law and able to become pioneers upholding the law in Indonesia. Abstrak Pendidikan Islam terhadap teori konvergansi, berpatokan pada konsep Hablummiallah (hubungan dengan Allah), dalam artian bahwa Allah lah yang memberikan potensi awal sehingga dalam pendidikan Islam kepribadian itu harus dibentuk dan dikembangkan untuk ma’rifatullah (mengenal Allah) dan bertakwa kepada Allah bahkan Selain meyakini bahwa faktor internal (bawaan) dan eksternal (lingkungan) sangat berpengaruh dalam pendidikan, dan membentuk kepribadian muslim yang berkualitas. Maka yang terpenting adalah harus mengakui hidayah dari Allah sebagai penentu keberhasilan dalam pendidikan dan Hablumminannas (hubungan dengan manusia) sebagai wujud perubahan kepribadian manusia dalam kehidupan sosial atau lingkungan, dengan terbentuknya Manusia yang taan tentunya akan menjadikan insan aparatur negara yang sadar hukum serta mampu menjadi pelopor tegaknya hukum di Indonesia.

POLITIK HUKUM PERUNDANG-UNDANGAN TERHADAP ANAK LUAR NIKAH

The formation of the 1974 Marriage Law is based on Islamic Law, which became a problem when the Constitutional Court gave a decision on the judicial review of the Marriage Law with a decision that was considered by the public that the decision was against Islamic law. The research problem in this article is, How is the Politics of Law in the Reform of Legislation in the Post-Constitutional Court Ruling on Marriage related to the status of children outside of marriage? Does the Constitutional Court Decision No 46 / PUU-VII / 2010 contradict Islamic law?The research approach used in this research is normative juridical. The results of the study indicate that children who are born must receive legal protection. If this is not the case, then the children who are born outside of marriage will suffer losses. The relationship between the child and the father does not only occur because of a legal marriage, but can also be based on evidence of a blood relationship between the child and the boy as the father. This is because birth is a legal result of a legal relationship in which there are reciprocal rights and obligations between the child, mother and father. This decision refers, because there is a relationship that is carried out without any legal conditions for marriage, both religiously and in a state, so that it does not cause harm which implies a child who has not done anything wrong. In conclusion, the Constitutional Court granted the renewal of the norm in article 43 of the Marriage Law No. 1 of 1974, which is to provide constitutional rights for children born out of wedlock whether born from a legally valid marriage or not. The decision of the Constitutional Court related to the addition of article 43 paragraph (1) of this marriage law is still in the spirit of Islam as the struggle of Muslims to be able to apply their religious values in this law is not only legally religiously or nationally. Abstrak Pembentukan Undang-Undang (UU) Perkawinan Tahun 1974 berdasarkan Hukum Islam, menjadi permasalahan saat Mahkamah Konstitusi (MK) memutuskan judicial review atas UU perkawinan, bagi masyarakat bertentangan dengan hukum Islam. Permasalahan penelitian ini, Bagaimana Politik Hukum dalam Pembaharuan Peraturan Perundang-Undangan dalam UU Perkawinan Pasca Putusan MK terkait dengan status anak diluar nikah? Apakah Putusan MK No 46/PUU-VII/2010 bertentangan dengan hukum Islam? Pendekatan penelitian ini yuridis normatif. Hasil penelitian menguraikan, anak yang lahir harus mendapat perlindungan hukum. Jika tidak, yang dirugikan adalah anak yang dilahirkan diluar perkawinan. hubungan anak dengan bapak tidak semata-mata terjadi karena adanya sebuah perkawinan yang sah, tapi berdasar pembuktian adanya hubungan darah antara anak dan laki-laki sebagai bapak. Hal ini karena kelahiran adalah akibat hukum dari hubungan hukum yang terdapat hak dan kewajiban secara timbal balik. Putusan ini mengacu, sebab adanya hubungan yang dilakukan tanpa adanya syarat pernikahan yang sah, baik secara agamadan negara, sehingga tidak menimbulkan kerugian yang berimplikasi pada anak yang tidak melakukan kesalahan. Pembaharuan norma dalam pasal 43 UU Perkawinan No. 1 Tahun 1974, memberikan hak konstitusional anak yang dilahirkan di luar nikah baik yang lahir dari pernikahan yang sah secara agama atau tidak. Putusan MK terkait penambahan pasal 43 ayat (1) UU perkawinan masih bernafaskan Islam sesuai perjuangan ummat Islam untuk dapat menjalankan nilai-nilai agamanya dalam UU ini hannya tidak sah secara agama dan Negara.

DINAMIKA DALAM PENERAPAN SISTEM PEMERINTAHAN PESIDENSIAL DAN PARLEMENTER DI INDONESIA

The implementation of democracy in each country takes different forms between one country and another, sometimes in a country in carrying out democracy it takes the form of a parliamentary system, likewise sometimes a country runs a presidential system in order to realize democracy. Meanwhile, in the context of the Indonesian state, the implementation of a government system whether it uses a presidential or parliamentary system is still a dynamic and debate until now among experts in constitutional law and politics that the Indonesian government system adopts what form of government system. Some experts have argued that when the 1945 Constitution had not been amended, the style of Indonesian government was often said to be a semi-presidential system. However, in practice the Indonesian government system is closer to a parliamentary style as was the case during the constitution of the Republic of the United States of Indonesia (RIS) and the UUDS in 1950, and after the amendments to the 1945 Constitution, the Indonesian government system became a pure presidential system. Several other experts stated that the Indonesian government system adopted a presidential system of government because it was of the opinion that the president's accountability to the MPR was not the responsibility of the legislative body. In this case he added, the President's accountability to the MPR should not be equated with a cabinet's accountability to parliament (in the parliamentary system). Therefore, it is very important to trace the implementation of the government system in Indonesia to date, whether it is adopting a pure presidential system or a mixture of presidential and parliamentary systems. Abstrak Implementasi demokrasi dalam setiap negara mengambil bentuk yang berbeda-beda antara negara yang satu maupun negara lain, terkadang dalam sebuah negara dalam menjalankan demokrasi mengambil bentuk sistem parlementer, demikian pula terkadang suatu negara menjalankan sistem presidensial demi untuk mewujudkan demokrasi. Sementara dalam konteks negara Indonesia, penerapan sistem pemerintahan apakah menggunakan sistem presindesial atau parlementer masih menjadi suatu dinamika dan perdebatan sampai sekarang dikalangan para pakar hukum tata negara dan politik bahwa sistem pemerintahan Indonesia menganut sistem pemerintahan yang berbentuk apa. Beberapa pakar mengemukakan bahwa ketika UUD 1945 belum diamandemen, corak pemerintahan Indonesia sering dikatakan sebagai sistem semi presidensial. Namun dalam prakteknya sistem pemerintahan Indonesia justru lebih mendekati corak parlementer seperti halnya dalam masa konstitusi Republik Indonesia Serikat (RIS) dan UUDS tahun 1950, dan setelah amandemen UUD 1945 sistem pemerintahan Indonesia menjadi sistem presidnesial murni. Beberapa pakar lain menyebutkan bahwa sistem pemerintahan Indonesia menganut sistem pemerintahan presidensial karena berpendapat pertanggungjawaban presiden kepada MPR bukan merupakan pertanggungjawaban kepada badan legeslatif. dalam hal ini menambahkan, petanggungjawaban Presiden kepada MPR tidak boleh disamakan dengan pertanggungjawaban kabinet kepada parlemen (dalam sistem parlementer). Karena itu, menjadi hal sangat penting untuk menelusuri pelaksanaan sistem pemerintahan di Indonesia hingga sekarang ini, apakah menganut sistem presidensial murni atau campuran sistem presidensial dan parlementer.

SISTEM PEMERITAHAN DAN KEBIJAKAN LUAR NEGERI ARAB SAUDI

The focus of this paper is to discuss the Gulf Arab region, especially Saudi Arabia. This area is known as a region that has a very rich economic source from an abundance of petroleum. There are several countries in the Arab Gulf region, namely, Oman, Qatar, Bahrain, United Arab Emirates, Yemen, Kuwait, Iran and also Saudi Arabia. However, this paper is focused on Saudi Arabia. For the first reason, that Saudi Arabia is the center of the spread of Islam in which there are two holy cities of Mecca and Medina which are the center of the gathering of Muslims worldwide, especially during the Hajj seasons. Second, Saudi Arabia's foreign relations with other countries which are part of Saudi Arabia's foreign policy, which is known to be very close to the anti-terrorist country, namely the United States. The fundamental problem in the discussion of Saudi Arabia lies in the monarchical government system which is still surviving and undergoing a transition from absolute monarchy to constitutional monarchy and Saudi Arabia's foreign relations with other countries that are experiencing unfavorable situations, especially with the United States. Abstrak Fokus kajian tulisan ini adalah membahas tentang kawasan Arab Teluk khususnya Arab Saudi. Kawasan ini dikenal sebagai wilayah memiliki sumber ekonomi yang sangat kaya dari melimpahnya minyak bumi. Ada beberapa negara yang berada pada kawasan Arab Teluk ini yaitu, Oman, Qatar, Bahrain, Uni Emirat Arab, Yaman, Kuwait, Iran dan juga Arab Saudi. Namun, tulisan ini di fokuskan pada Arab Saudi. Dengan alasan pertama, bahwa Arab Saudi adalah merupakan sentral penyebaran agama Islam yang di dalamnya terdapat dua kota suci Mekkah dan Madinah yang menjadi pusat pertemuan umat Islam sedunia khususnya pada musim-musim haji. Kedua, hubungan luar negeri Arab Saudi dengan negara lain yang merupakan bagian dari kebijakan politik luar negeri Arab Saudi yang dikenal sangat dekat dengan negara anti teroris yaitu Amerika Serikat. Masalah mendasar dalam pembahasan tentang Arab Saudi terletak pada sistem pemerintahan monarki yang masih bertahan dan mengalami transisi dari monarki absolut menjadi monarki konstitusional dan hubungan luar negeri Arab Saudi dengan negara lain yang mengalami situasi yang kurang baik khususnya dengan Amerika serikat.

SYURA DAN LEGITIMASI UMAT DALAM SUKSESI KEPEMIMPINAN KHULAFAUR RASYIDIN

In tracing history, the first problem that was questioned after the death of Muhammad Rasulullah was the problem of political power or his successor who would lead the ummah, commonly known as the caliph. The Qur'an as the main source of reference and the Sunnah does not provide a clear and clear explanation of who has the right to continue the leadership of the ummah after Muhammad's death, and how the succession system or method of appointing leaders in selecting the successor of the Prophet's caliph. So it is not surprising that in the course of the succession system in the appointment of the successor of the Prophet, especially in the appointment of Khulafaur Rasyidin, there were always differences in the ways between one caliph and another. In the matter of leadership succession, the issue of deliberation or shura and the legitimacy of the people or the people does not really get more attention and a significant pressure point, if it is traced in more detail, the issue of shura and the legitimacy of the people or people are two things that always exist in every succession of Khulafaur Rasyidin's leadership. So it is very important in discussing the succession of Khulafaur Rasyidin's leadership in relation to issues of deliberation or shura and the legitimacy of the people. Abstrak Dalam penelusuran terhadap sejarah, permasalahan pertama yang dipersoalkan setelah wafatnya Muhammad Rasulullah adalah masalah kekuasaan politik atau pengganti beliau yang akan memimpin umat, yang lazim disebut dengan khalifah. Al-Qur’an sebagai sumber acuan utama dan Sunnah tidak memberikan penjelasan secara terang dan jelas tentang siapa yang berhak untuk melanjutkan kepemimpinan umat pasca wafatnya Muhammad, dan bagaimana sistem suksesi atau metode pengangkatan pemimpin dalam melakukan pemilihan terhadap khalifah pengganti Rasul. Sehingga tidak mengherankan dalam perjalannya sistem suksesi dalam pengangkatan khalifah pengganti Rasul terutama dalam pengangkatan Khulafaur Rasyidin selalu terjadi perbedaan cara antara khalifah yang satu dengan yang lainnya. Dalam persoalan suksesi kepemimpinan persoalan musyawarah atau syura dan legitimasi umat atau rakyat tidak terlalu mendapat perhatian yang lebih dan titik tekan yang signifikan, jika ditelusuri lebih detail persoalan syura dan legitimasi rakyat atau umat merupakan dua hal yang selalu ada dalam setiap suksesi kepemimpinan Khulafaur Rasyidin. Sehingga sangat penting dalam membahas suksesi kepemimpinan Khulafaur Rasyidin dalam kaitannya dengan persoalan musyawarah atau syura dan legitimasi umat.

ISLAM DAN PENGUATAN CIVIL SOCIETY DI INDONESIA

The idea and strengthening of civil society praxis is an alternative model for the struggle towards democratization. In Indonesia, efforts to strengthen civil society cannot be separated from Islam as the religion practiced by the majority of the Indonesian population. Efforts to strengthen civil society cannot ignore religious factors, especially Islam. In fact, in certain cases the existence of Muslims who are inspired by Islamic teachings is the basis for socio-cultural and even political change in Indonesia. The potential of Islamic teachings, which contain elements of beliefs and norms and ethical teachings related to the socio-cultural community practiced by Indonesian Muslims, are very large in determining the socio-cultural format of society. Likewise, in the effort to strengthen civil society, Muslims occupy a leading position which can be expected to be a counterweight to the country's dominant tendency. In other words, quantitatively, Muslims based on Islamic teachings have a prerequisite for the growth and strengthening of civil society in Indonesia. Islam as a religion that is embraced by the majority of Indonesians is a solid foundation in encouraging the strengthening of civil society in Indonesia.

AL-KHAIRAAT SEBAGAI LEMBAGA PERJUANGAN BANGSA

The existence of community organizations such as Muhammadiyah in Yogyakarta, and Nahdathul Ulama in East Java, Nahdhatul Wathon in West Nusa Tenggara has a very significant role in making changes for the progress of the nation. These roles can be seen especially in the fields of education and community development. Meanwhile for the Sulawesi region, especially Central Sulawesi, many of these roles were taken over by the Al-Khairaat Institution or College which was founded by Sayyid Idrus bin Salim Al-Jufri or who is familiarly called Guru Tua. The role of Al-Khairaat is especially in the field of educational development. As the Al-Khairaat Islamic Education Institute is a national struggle institution that seeks to form people who believe and have faith in Allah SWT, this institution bears the burden of moral responsibility and ideas for the life and development of Islamic education, for the benefit and improvement of the quality of the ummah.

MANHAJ IJTIHAD PADA ASPEK POLITIK

This article discusses the application of the manhaj or the ijtihad method to the political aspects of the state. The focus of the problem is, can ijtihad be applied to the political aspects of the state, not only to the aspects of fiqh or religious law? Some Muslims still understand that the position of ijtihad is limited to the aspect of fiqh alone. for example, matters of the law of religious observances, marriage and other social institutions). During the period of the Prophet Muhammad, when he moved to Medina, the Prophet made a political commitment as a nation and state involving various ethnic, ethnic and religious layers in Medina. This political commitment is called Shahifah Madinah or Watsiqah Madinah (Medina charter), which consists of 47 articles as the basis for living together with the nation and state. Until now, in a very modern world, the Medina Charter is still considered the most modern political monumental ijtihad ever practiced by the Prophet Muhammad. Based on the above thought background, ijtihad can be used as a method of approach in formulating the concepts of state politics.

FAKTOR-FAKTOR PERCERAIAN PADA MASYARAKAT MUSLIM KOTA PALU (ANALISIS SOSIOLOGIS)

The phenomenon of divorce is also inseparable from various causes, so that it becomes the reason for husband or wife to file for divorce at the religious court. In addition, the impact of divorce will have a major influence on the psychology of parties, the environment and the children are no exception. Specifically in Central Sulawesi, the number of divorces that occurred during 2016 was 2,699 cases handled by the Religious Courts in 13 districts and cities. This figure has increased when compared to 2015 only 2,490 cases. In addition, from this overall figure, it is noted that wives dominate filing for divorce compared to husbands.

PENGARUH MEDIA SOSIAL DALAM MEMBANGUN OPINI PUBLIK

This paper discusses how the influence of social media in building public opinion. The use of social media has a positive impact in the process of social, political and economic interactions. The use of social media also makes it easy to access various information needed, makes it easy to communicate rarely far away and social media can also be a tool to make new friends. Of the various positive impacts of social media, it turns out that it also has a negative impact if users cannot properly filter news or information that contains divisions, hoaxes or fake news, sara issues, religion and others that are carried out by people who are not responsible, then it can cause chaos which will certainly split the unity.