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This study aims to reveal social prophetic values in the principles of political ethics in Indonesia. This research is a qualitative research in the form of literature review. This type of legal research is normative legal research with a philosophical approach. The primary data source of this research is the text of the code of ethics of politicians and political parties. Meanwhile, secondary data sources use various scientific studies that are relevant to the object of discussion. The analytical theory approach used is Kuntowijoyo's social prophetic paradigm theory. This study concludes that the various principles of political ethics in Indonesia are parallel with the values of humanization, liberation and transcendence. First, the principle of public benefit is parallel to the teachings of ukhuwah insaniyah and ta'awun insani. Second, the principle of honesty is parallel to the nature of shiddiq. Third, the principles of integrity and professionalism are parallel to the teachings of the khaira ummah, justice, deliberation, ulul albab, Imamat, and tauhid which are liberating. Fourth, the principle of accountability parallel with amanah. Fifth, this principle of justice is parallel to the universal teaching of Islam in the form of al-adalah.

Penelitian ini bermaksud untuk mengeksplorasi sejarah perkembangan tugas maupun wewenang penghulu di Indonesia dalam tiga masa, yakni masa kerajaan Islam di Nusantara, pemerintahan kolonial Belanda, dan pasca kemerdekaan. Peneltian ini merupakan penelitian kualitatif yang berupa kajian pustaka. Jenis penelitian hukum dalam penelitian ini masuk dalam kategori penelitian hukum normatif empiris dengan pendekatan sejarah. Hasil penelitian menunjukan bahwa tugas dan wewenang penghulu di Indonesia dari masa ke masa semakin mengalami penyempitan. Hal tersebut disebabkan oleh faktor dinamika sosial politik pemerintahan yang ada. Pada masa kerajaan Islam Nusantara, tugas dan wewenang penghulu sangat kompleks dan multi fungsi, yakni persoalaan agama secara umum, penasehat spritual pengusa, bahkan politik. Kemudian, pada masa pemerintahan kolonial Belanda, peran dan tugas penghulu dibatasi pada persoalan perdata Islam. Selanjutnya, pada masa pasca kemerdekaan, tugas dan wewenang penghulu semakin mengalami penyempitan, yakni dibatasi pada persoalan pernikahan dan perceraian.

The phenomenon of liberalism on Islamic marriage law in Indonesia often creates social problems. Therefore, it is important to understand understanding and wise attitudes towards the phenomenon within the framework of the scientific paradigm. This research aims to understand various forms of liberalism on Islamic marriage law in Indonesia in the perspective of the philosophy of Science. This research is a qualitative research in the form of literature review. The type of legal research in this study is philosophical normative legal research. The research data used is various research on liberalism on the law of Islamic marriage in the Compilation of Islamic Law (KHI). Meanwhile, the theory used as a knife of analysis is the theory of the scientific revolution of Thomas Samuel Kuhn. This study concludes that liberalism on Islamic marriage law in Indonesia is a form of paradigm shift over the construction of legal thinking in various KHI articles that are considered to have experienced anomalies, which are not relevant to social development and do not answer the challenges of modernity, such as issues of gender equality, democracy, human rights Humans, and pluralism. Such conditions have encouraged contemporary Islamic law reviewers in Indonesia to voice a paradigm shift and even a scientific revolution by giving birth to the construction of new Islamic marriage law.

This research aims to understand the existence of the Compilation of Islamic Law (KHI) and its status in the political perspective of the formation of law. In addition, it is also to understand the existence of KHI in the midst of the liberalism movement of Islamic legal thinking in Indonesia. This research is a qualitative research in the form of literature review. While the type of legal research in this study, namely historical normative legal research. There are two big conclusions from the results of this study. The First, the formation of KHI accommodates orthodox and responsive legal strategies. The second, the existence of KHI remains consistent even though there have been many thoughtful efforts and studies that have criticized it. This is due to the criticism only as the impact of the opening of the democratic climate for the liberal movement of Islamic thought in the public sphere.

Penelitian ini bertujuan untuk melakukan analisis evaluatif terhadap aspek kekuatan, kelemahan, peluang dan tantangan atas formalisasi hukum Islam di Indonesia dalam perspektif demokrasi Pancasila. Penelitian ini menggunakan pendekatan analisisStrength, Weakness, Opportunities, Threats (SWOT). Hasil penelitian menyimpulkan perwujudan formalisasi hukum Islam dalam konteks Indonesia sebagai negara yang meyakini paham Demokrasi Pancasila dalam ranah praksisnya dapat menemui berbagai hal. Peratama, aspek kekuatan. Pada aspek ini, secara yuridis konstitusional, yakni berdasarkan UUD 1945 sekaligus sila pertama Pancasila terdapat jaminan bagi warga negara untuk menjalankan dan menjadikan hukum Islam masuk dalam bagian hukum negara (nasional). Kedua, aspek kelemahan. Pada aspek ini terdapat beberpa hal. (1)hukum pelbagai persoalan baru tidak mesti ditemukan pada al-Qur'an maupun Hadis, produk pemikiran hukum Islam (fikih) klasik maupun kontemporer. (2) Perumusan hukum Islam lebih bertumpu terhadap fatwa kalangan elit. Peran rakyat luas tidak mempunyai hak pilih dalam permaslahan tersebut. (3) Aspirasi implementasi hukum Islam secara total tidak selalu bisa dipenuhi. Karena dasar semangat kebangsaan yang menjungjung nilai keadilan, dan kesetaraan atau persamaan di depan hukum (4) Dalam formalisasi hukum Islam, pemeluk agama lain secara lahiriah dapat dikategorikan sebagai warga negara kelas dua. Ketiga, aspek kesempatan. Peluang terwujudnya formalisasi hukum Islam paralel dengan falsafah dalam sistem Demokrasi Pancasila, khususnya sila kelima yang paralel dengan pelbagai tujuan kemaslahatan pensyariatan hukum Islam bagi kehiudupan manusia (maqashid shariah). Keempat, aspek tantangan.Perlu upaya pembaharuan paradigma maupun produk hukum Islam tradisional menyesuaikan dengan paradigma modern dalam sistem konstitusional dan sosial budaya di Indonesia.

Behind the phenomenon of corruption cases that are still rampant in the Indonesian government, there is an agency that has gained public trust and appreciation, namely the Komisi Pemberantasan Korupsi (KPK). The role and performance of the Corruption Eradication Commission is considered the most successful corruption eradication agency in Indonesia. This study aims to explore and at the same time identify the prophetic social value of Islam in the KPK code of ethics. This qualitative research is in the form of a literature review. This research approach uses a normative-philosophical approach. The primary data source of this research is the code of ethics of the Corruption Eradication Commission (KPK) of the Republic of Indonesia. While the secondary data sources are various scientific researches that are relevant to the main object of the discussion. The analytical theory used is the Ilmu Sosial Profetik paradigm (ISP) which was initiated by Kuntowijoyo. The results of this study conclude the existence of prophetic Islamic social values contained in various values of the KPK code of ethics. First, the value of transcendence (iman) in the code of ethics of religiosity. The existence of the value of religiosity can be said to be a manifestation of the value of Islamic transcendence which makes religious teachings as signs in the activities of social life in the performance of KPK members. Second, the value of humanization in the code of ethics of integrity and professionalism.the values of integrity and professionalism are humanization values that serve as ethical guidelines for KPK members in realizing truth values (amar makruf) in their various duties and activities. Third, the value of liberation (nahi munkar) in the code of ethics for justice and leadership. The KPK code of ethics in the form of justice and leadership values is a fundamental value for KPK members in realizing the orientation of the value of liberation from the political system that has a negative impact on people's lives. ; Di balik fenomena kasus korupsi yang masih merajalela dalam pemerintahan Indonesia, terdapat sebuah instansi yang mendapatkankepercayaan dan apresiasipublik, yakni Komisi Pemberantasan Korupsi (KPK).Peran dan kinerja KPK dinilai sebagai intansi pemberantas kasuskorupsi paling berhasil di Indonesia.Penelitian ini bertujuan untuk mengeksplorasi sekaligus mengidentifikasi nilai sosial profetik Islam dalam kode etik KPK.Penelitian kualitatif ini berupa kajian pustaka.Pendekatan penelitian ini menggunakan pendekatan normatif-filosofis.Sumber data primer penelitian ini yakni kode etik kode etik politik Komisi Pemberantasan Korupsi (KPK) Republik Indonesia.Sedangkan sumber data sekunder berupa berbagai penelitian ilmiah yang relevan dengan objek inti pembahasan.Teori analisis yang digunakan, yakni teori paradigm Ilmu sosial profetik (ISP) yang digagas oleh Kuntowijoyo.Hasil penelitian ini menyimpulkan keberadaan nilai sosial profetik Islam yang termuat dalam berbagai nilai kode etik KPK.Pertama, nilai transendensi (iman) dalam kode etik religiusitas.Keberadaan nilai religiusitas dapat dikatakan sebagai manifestasi nilai transendensi Islam yang menjadikan ajaran agama sebagai rambu-rambu dalam aktifitas kehidupan sosial dalam kinerja anggota KPK.Kedua, nilai humanisasi dalam kode etik integritas dan profesionalisme.nilai integritas dan profesionalisme merupakan nilai humanisasi yang menjadi pedoman etik bagi anggota KPK dalam mewujudkan nilai-nilai kebenaran (amar makruf) dalam berbagai tugas dan aktifitasnya. Ketiga, nilai liberasi (nahi munkar) dalam kode etik kode etik keadilan dan kepemimpinan. Kode etik KPK yang berupa nilai keadilan dan kepemimpinan menjadi nilai fundamental bagi anggota KPK dalam mewujudkan orientasi nilai liberasi dari sistem politik yang berdampak negatif bagi kehidupan masyarakat.

In realizing the benefit and social justice of waqf goals, efforts to innovate the management of waqf forms in Indonesia are inevitable. This study aims to find the legality of profession waqf in the review of the Waqf Law in Indonesia on the implementation of profession waqf. This type of research is literature review. Meanwhile, the type of legal research approach in this research is normative legal research. The source of this research data in the form of a variety of literature that explains the concept of profession waqf. While the knife analysis used in this study, namely Law Number 41 of 2004, Compilation of Islamic Law (KHI) and Government Regulation Number 28 of 1977. This study concludes two big conclusions. First, profession waqf is a form of innovation of waqf instruments aimed at increasing the benefit of waqf for public benefit. Second, the existence and purpose of profession waqf is in line with positive law in Indonesia which explains that waqf aim at the general welfare by utilizing the potential and economic value of waqf

Economic problems as a result of the Covid-19 pandemic in Indonesia have prompted serious handling by all elements of society, especially the government. Responding to this problem, the Indonesian Ulema Council (MUI) was present through the MUI fatwa No. 23 of 2020 concerning the Utilization of Zakat, Infaq, and Sadaqah Assets to cope with the pandemic and its implications. This study intends to identify the model of the contemporary Islamic legal approach used in the formulation of the fatwa. This literature study uses a philosophical normative approach. The theory that becomes the theory of analysis is the Islamic legal system approach offered by Jasser Auda. This study shows the formulation of the MUI fatwa No.23 of 2020 using an integrative Islamic law approach. This is based on the characteristics contained in the various elements in the formulation of the fatwa. First, the comprehensive and multidimensional character, namely using various textual arguments that are universal ('aam). Second, the character of intent, namely using the arguments of various rules of Islamic law that focus on benefit. Third, the cognitive character, which uses various classical Islamic legal thoughts, but does not become an independent argument, but is combined with other perspectives that are part of the basis for formulating a fatwa.

This study aims to find a form of political resistance of Kiai Ahmad Rifa`i Kalisalak al-Jawi and his followers (Rifa`iyah) against the colonialism of the Dutch East Indies Government in Java in the late 18th century and early 19th century. This study is a qualitative research in the form of library research. This study concludes that the political resistance of the kiai Rifa`i in opposing the Dutch colonial government was only an attempt to engage in anti-government behavior, not with physical resistance. The political thoughts and attitudes of Kiai Rifa`i's resistance were manifested in three things. First, the existence of the Dutch colonial government was a pagan government that was forbidden to obey its policies. Secondly, the traditional bureaucrats, including the headman and ulama who worked with the Dutch, were Dutch minions and they belonged to a group of wicked Muslims. Third, the practice of religion must not be mixed with the beliefs of the ancestors, which are considered heretical and polytheistic.

The phenomenon of radicalism and terrorism in the name of religion in Indonesia is still showing its stretching in various existing cases. Responding to this problem requires the objectification of character education values for the Indonesian people in the context of forming a moderate mindset and attitude in their social and religious life. This research intends to identify the dimensions of Pancasila educational values in the four indicators of religious moderation formulated by the Ministry of Religion of the Republic of Indonesia. This qualitative research is in the form of a literature review with a normative-philosophical approach. The results of the study conclude that there are dimensions of Pancasila educational values contained in the four indicators of religious moderation in Indonesia. First, the educational value of the first precepts in the indicator of tolerance in the form of educational values in shaping the mindset and attitude of respecting and respecting various distinctive aspects of religious pluralism. Second, the educational value of the second precept in the indicator of anti-radicalism attitudes in the form of educational values in forming awareness of attitudes to uphold the values of the benefit of human life. Third, the educational value of the third precept in the indicator of national commitment in the form of awareness of the attitude of upholding the values of unity and unity in the frame of state life in Indonesia. Fourth, the educational value of the fourth and fifth precepts in adaptive indicators to local culture in the form of being democratic and making the value of social justice in responding to diversity related to local wisdom. The theoretical implication of the findings of this study shows that the construction of ideas in the formulation of the four indicators of religious moderation in Indonesia has a normative-universal value base that becomes the ideology of the Indonesian nation, not the ideology of a particular religion or group.