Abstract.According to Ibn Khaldun, the paradigm of social change starts from people who have been forged with a hard life, poverty and full of struggle. Nomadic society (badawah, badui, wanderer, rural, village) is the initial social organization. They are sufficient to fulfill their primary needs. If these basic needs have been met, then they seek luxury, live well. Then there is urbanization (civilization), urbanization. Ethically the nomadic group is bolder, better than the city population. Urban social conditions form a tendency to act corruptly. From an ethical perspective, the process of urbanization is degradative. The desire to live with prosperity and be free from the hardships of life coupled with ‘Ashabiyyah among them makes them strive to realize their dreams with a hard struggle. The dream that was achieved then gave rise to a new civilization. The emergence of this new civilization is also usually followed by the decline of another civilization. These stages are then repeated again, and so on until this theory is known as the Cycle Theory.Keywords: Social Change, Ibn Khaldun, Society AbstrakMenurut Ibn Khaldun, paradigma perubahan sosial dimulai dari masyarakat yang telah ditempa dengan kehidupan keras, kemiskinan dan penuh perjuangan. Masyarakat nomadik (badawah, badui, pengembara, rural, desa) adalah organisasi sosial awal. Mereka mencukupkan diri memenuhi kebutuhan primer mereka. Jika kebutuhan mendasar ini sudah terpenuhi, barulah mereka mencari kemewahan, hidup enak. Kemudian berlangsunglah urbanisasi (tamadun), peng-kotaan. Secara etis golongan pengembara lebih berani, lebih baik dibandingkan penduduk kota. Kondisi sosial perkotaan membentuk kecenderungan untuk bertindak korup. Dari sisi etis, proses urbanisasi adalah degradatif. Keinginan hidup dengan makmur dan terbebas dari kesusahan hidup ditambah dengan ‘Ashabiyyah di antara mereka membuat mereka berusaha keras untuk mewujudkan cita-cita mereka dengan perjuangan yang keras. Impian yang tercapai kemudian memunculkan sebuah peradaban baru. Kemunculan peradaban baru ini pula biasanya diikuti dengan kemunduran suatu peradaban lain. Tahapan-tahapan tersebut kemudian terulang lagi, dan begitulah seterusnya hingga teori ini dikenal dengan Teori Siklus.Kata Kunci: Perubahan Sosial, Ibn Khaldun, Masyarakat

The "rapproachment" is a way of reading religious paradigms that lead to the intersubjectivity of religious studies. Kim Knott as a researcher who focuses on the field of religious studies in providing new offers in the methodology of religious studies. This arises because of the many obstacles faced by academics in various universities regarding religious studies, starting from stagnation in methodology and approaches. Kim Knott's offer is based on two approaches, namely outsider and insider, then she developed into four elements, on the outsider includes pure researchers and researchers as participants, while in insider includes pure participants and participants as researchers, then to sharpen the objectivity of the research he offers a circular approach between subjects and object towards inter-subjectivity called the 'rapprochement' approach as reflective links that complement each other and lead to the intersection between religions.

Since the 1980s until today, Aḥmad ibn Taimiyyah (d. 1328) has been one of the most quoted medieval scholars by jihadists. From ‘Abd al-Salām Faraj (d. 1981) to Osama bin Laden and his al-Qaeda. Ibn Taimiyyah is frequently cited to justify their doctrine. Ibn Taimiyyah’s fatwa is used to declare a legitimate leader of a country an apostate for not fully implementing the shari’ah and obligating every Muslim to jihād against him, classifying war zones (dār al-ḥarb) and requiring emigration (hijrah) from them, and permitting suicide bombings in the name of jihād. This article examines jihadists’ understanding of jihād as well as Ibn Taimiyyah’s jihād fatwas, specifically the three anti-Mongol fatwas and the Mardin fatwa, which are frequently cited by jihadists. This article addresses two major issues: first, it discusses Ibn Taimiyyah’s three anti-Mongol fatwas, as well as their citation and interpretation in jihadist fatwas; second, it examines the Mardin fatwa, which is always used as justification for jihad against the legitimate government. The article finds that some of the radicalists’ jihād doctrines quote directly from Ibn Taimiyyah’s jihād fatwas, particularly the three anti-Mongol fatwas and the Mardin fatwa, but most of the fatwas cannot be associated with Ibn Taimiyyah when approached holistically. The article also notes that Ibn Taimiyyah’s jihād doctrine is only partially quoted and ignores the majority of fatwas that are closely related to the theme of jihād, such as the concepts of hijrah and critical loyalty to the government. This article also identifies Ibn Taimiyyah’s jihād fatwas as being more frequently cited to legalize the interests of jihadist groups in justifying their acts of terror while ignoring the historical and political contexts that surround them.

Pada tahun 1948 PBB memproklamirkan Deklarasi Internasional Hak Asasi Manusia, sebuah dokumen yang dirancang untuk membersandingkan bersama akan tanggung-jawab individu dan bangsa terhadap perilaku mereka atasnama sesama manusia yang terlepas dari afiliasi agama atau budaya. Sejak adanya deklarasi itu, perdebatan seputar jangkauan dan ruang lingkup Deklarasi tersebut  menjadi marak dan meluas, didukung oleh munculnya  kompatibilitas Islam dan hak asasi manusia sebagai isu yang menimbulkan perdebatan pandangan didunia  internasional. Perselisihan tersebut telah berujung pada pernyataan bahwa para Ulama Islam baik yang konservatif maupun ekstrimis, serta para peneliti Barat dan para pembuat kebijakan negara, semuanya telah bersepakat bahwa teologi dan hak asasi manusia Islam tidak bisa disejajarkan. Dalam buku ini, Abdulaziz Sachedina menolak konsensus informal tersebut, dengan alasan bahwa itu tidak merepresentasikan esensi dari ajaran agama Islam tentang hak asasi manusia.

Abstract:The case of theft with a small value of goods which is now being tried in court is quite under public’s spotlight, public are generally considering that it is very unfair if the cases are threatened with a penalty of 5 (five) years as determined in article 362 of the Criminal Code. Since the punishment is not comparable to the value of the stolen goods, these cases have also encumbered the court, both in terms of the budget and public perceptions of the court. After analyzing the problem, the authors concluded that the application of PERMA Number 2 of 2012 as for Adjustment of Light Crime Limits and the Amount of Mulcts in the Criminal Code has not been used as a Court or Judge as a material consideration or a reference to decide criminal acts whose goods value is below IDR 2,500,000.00 (two million five hundred thousand rupiah).Keywords: Supreme Court Regulations, Mild Crimes, Fines Abstrak:Banyaknya perkara-perkara pencurian dengan nilai barang yang kecil yang kini diadili di pengadilan cukup mendapat sorotan masyarakat, masyarakat umumnya menilai bahwa sangatlah tidak adil jika perkara-perkara tersebut diancam dengan ancaman hukuman 5 (lima) tahun sebagaimana diatur dalam pasal 362 KUHP. Oleh karena tidak sebanding dengan nilai barang yang dicurinya, perkara-perkara tersebut juga telah membebani pengadilan, baik dari segi anggaran maupun dari segi persepsi publik terhadap pengadilan. Setelah menganalisa permasalahan penulis berkesimpulan bahwa penerapan PERMA Nomor  2 Tahun 2012 Tentang Penyesuaian Batasan Tindak Pidana Ringan dan Jumlah Denda dalam KUHP belum dijadikan Pengadilan/Hakim sebagai bahan pertimbangan ataupun acuan untuk memutus tindak pidana yang nilai barangnya di bawah Rp. 2.500.000,00 (dua juta lima ratus ribu rupiah).Kata Kunci: Peraturan Mahkamah Agung, Tindak Pidana Ringan, Denda