AbstrakConstitutional Court's decision on the rights of children who were born out of wedlock causes various controversies. On the one hand, it is considered as a positive decision for children's benefit and their future. On the other hand, it is considered also as a negative decision by legalizing unregistered marriage. Using a field research and qualitative approach, this research produces a conclusion that four of respondents from different background of organizations agree with this constitutional court decision if the intended object is the children from Sirri (unregistered) marriage. Furthermore, one respondent agrees if this decision becomes a guideline and no longer a phenomenon. The most important message from informants is a recommendation that Constitutional Court not to issue another ambiguous fatwa and this institution is capable to make a humanist decision and remains in the corridors of the religious demands that have been rooted in the community.Keputusan mahkamah konstitusi tentang hak anak diluar nikah menimbulkan berbagai macam kontroversi. disatu pihak keputusan tersebut dianggap positif untuk kemaslahatan anak dan masa depan mereka, dan di lain pihak keputusan tersebut dianggap negative karena melegalkan pernikahan dibawah tangan. Dalam penelitian yang menggunakan jenis penelitian field research dengan pendekatan kualitatif ini menghasilkan suatu kesimpulan bahwa empat responden dengan latar belakang organisasi yang berbeda menyatakan setuju dengan keputusan MK tersebut jika yang dimaksud adalah anak hasil pernikahan sirri. Dan satu responden menyatakan setuju jika keputusan tersebut menjadi sebuah pedoman bukan lagi fenomenal. Pesan terpenting dari para informan adalah himbauan agar MK tak lagi mengeluarkan suatu fatwa yang ambigu dan mampu menciptakan keputusan yang humanis dan tetap dalam koridor tuntutan keagamaan yang telah mengakar di masyarakat.

The issuance of the Constitutional Court's decision Number 69/PUU-XIII/2015 aims to provide asset ownership rights for Indonesian citizens married to foreigners. However, this decision has an impact on simultaneous regulatory changes. Both in the body of the Marriage Law itself and the executorial institution making the marriage agreement. This type of research is normative juridical research with a statute approach. The nature of the study is descriptive and analytical, while the analysis of legal materials is carried out qualitatively. The theoretical basis used is the theory of harmonisation and synchronisation of law and the theory of legal principles by Hans Kelsen. From the study results, it was concluded that according to Hans Kelsen's theory of norm hierarchy, the decision of the Constitutional Court Number 69/PUU-XIII/2015 had an impact on the emergence of legal dualism. For the conclusion of the Constitutional Court Number 69/PUU-XIII/2015 to be implemented, an effort is needed to harmonise the rules both vertically and horizontally.

Penguatan Nalar Teologi Islam Moderat di Pondok Pesantren Al Iman Ponorogo

Man is a leader of the household, while the wife serves as the household manager. Generally, this paradigm is embedded in our society because men are always put as the main guard at the front while wives are always set in the limited area. Contextually, the problem is in the role of women which is no longer solely in the domestic sphere. Most of them also have a role outside the home to help husbands earn a living. The purpose of this study is to obtain a reconstruction of reciprocal fiqh (mubâdalah fiqh) principle in terms of rights and obligations of both husband and wife. This research is a literature review with a qualitative type using the reciprocal (mubâdalah) approach. The results of this study show that partners in realizing justice in the household, according to the mubadalah approach, are required to make mutual help through working together, such as mutual consultation, mutual democracy and mutual taking and giving in building harmonious relationship. الرجل هو رب الأسرة والزوجة ربة المنزل. هذا النموذج جزء لا يتجزأ من مجتمعنا بشكل عام، لأن الرجل هو الحارس الرئيسي وكان دائمًا في المقدمة بينما تكون الزوجات دائمًا في المنطقة المحدودة. وتكون المشكلة في أن دور المرأة لم يعد في المجال المنزلي فقط، بل معظمهن أيضًا لهن دور خارجَ المنزل لمساعدة الأزواج في كسب لقمة العيش. والسؤال كيف تتم حقوق وواجبات الزوج والزوجة في هذا السياق؟ الغرض من هذه الدراسة هو إعادة بناء الحقوق والالتزامات الجديدة التي تعكس مبادئ فقه المبادلة من حيث حقوق والتزامات الزوج والزوجة. هذا البحث عبارة عن مراجعة أدبية، ونوعي بمنهج التبادل (المبادلة). نتائج هذه الدراسة أن الشركة بين الرجل والمرأة في تحقيق العدالة في الأسرة يجب أن تكون مساعدة متبادلة في العمل معا مثل التشاور، والديمقراطية، والإحسان لبعضهم البعض في المعاملة

Kepemimpinan boarding school identik dengan peran seorang kyai. Masyarakat yang patriarki, dan narasi ekstrimis yang melegitimisasi konsep domestikasi meletakkan perempuan sebagai masyarakat kelas dua. Begitu juga dengan nyai, diposisikan sebagai pendampaing kyai dan pengatur kebutuhan dometik di boarding school saja. Dengan latar kondisi yang sedemikian rupa, maka keberadaan nyai sebagai sosok baru dalam boarding school dewasa ini menarik untuk dianalisis. Penelitian ini menggunakan pendekatan antropologi gender. Adapun perspektif life history digunakan untuk menjelaskan persoalan individual dan bagaimana relevansinya dalam pembentukan budaya dan masyarakat secara umum. Metode pengumpulan data dilakukan dengan wawancara dan observasi. Hasil penelitian menunjukkan bahwa; pertama, perempuan dan jejaring kekuasaan di boarding school dimulai dari diadakannya kongres KUPI pertama pada 2017. Kedua, kecakapan perempuan dalam memimpin boarding school Mahasina didukung oleh keterlibatan nyai dalam politik praktis, pendidikan formal dan informal, serta pengalaman tergabung dengan NGO yang bergerak dalam pemberdayaan perempuan. Perempuan dan jejaring kekuasaan yang dibangun di boarding school ini membentuk kesadaran masyarakat. Bahwa perempuan dan laki-laki memiliki hak yang sama dalam kepemimpinan termasuk didalamnya kepemimpinan agama. [The leadership of the boarding school is identical to the role of a kyai. A patriarchal society, and extremist narratives that legitimize the concept of domestication place women in a second-class society. Likewise, nyai are positioned as kyai's companion and regulator of domestic needs in boarding schools. With the background of such conditions, the existence of nyai as a new figure in boarding schools today is interesting to analyze. This study uses a gender anthropological approach. The life history perspective is used to explain individual problems and how they are relevant to the formation of culture and society in general. Methods of data collection are done by using an interview and observation. The results showed that women and power networks in boarding schools started from holding the first KUPI congress in 2017. Second, women's skills in leading the Mahasina boarding school are supported by the involvement of nyai in practical politics, formal and informal education, as well as their experience of joining NGOs engaged in empowering women. Women and the power network built in this boarding school form public awareness. That women and men have equal rights in leadership, including religious leaders. Keywords: boarding school network; woman; student; KUPI