Abstrak Tulisan ini menganalisis upaya Nabi Muhammad Saw. dalam mewujudkan peradaban Islam dengan merebut sumber ekonomi dan komunitas dari penguasa Arab pra-Islam. Upaya Nabi Muhammad Saw. yang berhasil melangkahi aristokrat Mekkah (Bani Umayyah) menunjukkan bahwa Nabi Muhammad SAW tidak hanya mengajarkan agama tauhid, namun mempelajari setting sosial ekonomi-politik masyarakat pra Islam. Paper ini adalah riset kualitatif yang bersumber dari data literatur yang dianalisis dengan metode sosio-historis interpretatif. Hasil penelitian menunjukkan bahwa kedatangan Islam di Jazirah Arab mengubah struktur ekonomi masyarakat Islam, khususnya Mekkah. Sumber ekonomi dari kegiatan bisnis berubah menjadi kegiatan militer. Perebutan sumber ekonomi dilakukan dengan cara peperangan. Perubahan cara dalam mengalahkan sumber ekonomi dilatarbelakangi oleh kekalahan bisnis Bani Hasyim dari Bani Umayyah. Nabi Muhammad Saw. semula dibenci kaum Arab (Mekkah) karena berpotensi mengganggu sumber ekonomi Arab pra Islam, lalu dielu-elukan karena berhasil mendatangkan sumber keuangan baru yang lebih mudah melalui jalan jajahan.   Abstract This paper examines the efforts of the prophet Muhammad Saw. in realizing Islamic civilization by way of seizing economic and community resources from pre-Islamic Arab rulers. The efforts of the Prophet that successfully bypassed the Meccan aristocracy (Bani Umayyah) indicated that he was not only teach Muslims about monotheism, but also studying the socio-economic-political setting of pre-Islamic societies. This paper employs a qualitative research. The sources of data are taken from the study of literature, then is analized through interpretative socio-historical methods. The Data analysis has been presented descriptively. This research found that the arrival of Islam in the Arabian Peninsula has changed the economic structure of Islamic societies, especially in Mecca. The economic resources of business activities have turned into the military activities.  The seizure of economic resource was carried out by war. The changes in the way of defeating economic resources, due to the defeat of Bani Hasyim’s business from Bani Umayyah. The Prophet Muhammad Saw. was initially confronted by the Arabs (in Mecca) because of his potentials to disrupt the pre-Islamic Arab economic resources, but then he was hailed for successfully bringing some new financial resources that were much easier through the colony.

Artikel ini berusaha memotret strategi resistensi masyarakat Samin Kudus terhadap dominasi mayoritas dan penguasa. Komunitas Samin hidup dalam kondisi yang terpinggirkan. Di satu sisi, mereka membayar pajak pada negara. Pada sisi lain, keberadaan mereka masih terstigma sebagai kelompok yang terus melakukan perlawanan. Stigma perlawanan misalnya keengganan mengikuti program kawin massal. Penelitian ini menggunakan pola deskriptif-kualitatif. Data bersumber lapangan dan pustaka. Setelah data terkumpul, dilakukan analisis data, kemudian dianalisis secara deskriptif.   Hasil penelitian menunjukkan, perlawanan yang dilakukan masyarakat Samin Kudus didorong karena stigma negatif sebagai kelompok yang menolak program pembangunan negara. Samin Kudus berusaha melawan stigma dan dominasi mayoritas dengan strategi resistensi tertutup sebagaimana teori James Scott. Samin Kudus melakukan resistensi tertutup bukan untuk mengubah sistem yang dominan, melainkan untuk bertahan hidup dalam sistem. Dalam perkembangannya, strategi resistensi tertutup menjadi terbuka. Strategi tertutup ke terbuka dimulai dari kemampuan mereka merespon perubahan, dengan memulai dari belajar menulis, memahami persoalan administrasi kependudukan, hingga membangun gerakan dengan berlandaskan badan hukum. Setelah strategi ini digunakan, Samin Kudus diakui oleh mayoritas dan penguasa serta diberikan fasilitas untuk mengelola komunitasnya sendiri. This article attempted to portray the resistance strategy of Samin Kudus society to the domination of the majority and rulers. The Samin community lived in marginalized conditions. They pay taxes to the state, but on the other hand, their existence is still stigmatized as a group that continues to fight, like reluctance to participate in mass marriage programs. This study used a descriptive-qualitative pattern. Data sourced from the field and library. After the data was collected, data analysis was carried out, then analyzed descriptively. The results showed that the resistance carried out by the people of Samin Kudus was encouraged because of the negative stigma as a group rejecting development programs. Samin Kudus tried to fight the stigma and domination of the majority with a closed resistance strategy as in James Scott's theory. Samin Kudus did a closed resistance not to change the dominant system, but to survive in the system. In its development, the closed resistance strategy becomes open. The closed-to-open strategy starts from their ability to respond to change, by starting from learning to write, understanding population administration issues, building a movement based on legal entities. After this strategy was used, Samin Kudus was recognized by the majority and authorities and given the facility to manage its own community.

<p>The purpose of this paper is to conduct a critical study of the application of the presumption of innocence to the perpetrators of criminal acts (suspects) investigated by the police. Implementation of the principle is important to study because the suspect must not be considered guilty before the criminal act is proven. A review of this case was carried out at the Kendal Police Department in mid-2019-2020. Writing texts are written with a normative-empirical approach. The non-doctrinal approach was chosen because it can clearly examine the application of the principle of presumption of innocence in more depth. Therefore, the author considers it necessary to carefully examine the application of these principles in the process of law enforcement at the police level. The results showed that the application of the principle of presumption of innocence in the Kendal Police Department was not optimal, because some of its applications were colored by threats and acts of violence. The suboptimal application of this principle is influenced by various factors, including the lack of legal knowledge of suspects and threats and acts of violence that are not reported. As we know the presumption of innocence is a fundamental principle in the criminal justice system, where a person must be positioned innocent before his guilt is proven in an honest and open trial.</p>

Tujuan dari penelitian ini adalah untuk mengetahui model dan tipologi penanganan kasus korupsi beras untuk rumah tangga miskin (Raskin) yang disidangkan di Pengadilan Tindak Pidana Korupsi Semarang pada tahun 2012 dan 2013. Secara khusus, ada tiga contoh kasus yang disorot publik yang kala itu menjerat para kepala desa yaitu di Kabupaten Grobogan, Kabupaten Brebes dan Kabupaten Pekalongan. Penelitian ini adalah penelitian kualitatif. Pengumpulan data dilakukan dengan wawacara kepada sejumlah informan. Semua data baik primer, sekunder, dan tambahan lainnya dikumpulkan, diolah lalu analisis data menjadi satu kesimpulan. Bantuan Raskin merupakan program pemerintah untuk menanggulangi ketahanan pangan warganya. Pada tahun tersebut, pemerintah menjual Rp 1.600 perkilo yang kemudian didistribusikan ke masyarakat miskin. Di sinilah para oknum kepala desa bermain dengan menaikkan harga jual, hingga menyunat jumlah beras yang diterima. Hasil penelitian menunjukkan bahwa ada lima faktor yang menyebabkan para kepala desa terjerat kasus ini. Lima faktor ini adalah warisan pemerintahan sebelumnya, kebutuhan pribadi, pengalihan untuk acara adat, politik desa dan faktor administrasi

The purpose of writing an article is to review the opinion of the Nahdlatul Ulama (NU) regarding the death penalty for corruption perpetrators. At the 2012 National Deliberation (Mubes) and Grand Conference (Konbes), NU legal experts reached an agreement on allowing corruption offenders to be sentenced to death. Corruption is not categorized as hudud or kisas, but takzir. The legal opinion regarding the death penalty is permissible if it is the final sentence and is in accordance with the principles of maslahat. Articles written with a qualitative descriptive approach. The main data is the fatwa document from the 2012 meeting of the Mubes and Konbes NU. The data is processed, compiled with other supporting data, and analysis is carried out. The result of the research shows that ideological arguments about the permissibility of capital punishment for corruptors take the takzir way. The death penalty imposed on the perpetrators corruption is related to the law of hirabah. NU is of the opinion that the death penalty is expected to be a deterrent effect for anyone who practices corruption. This fatwa at least shows that NU is brave enough to take risks by looking for the basis of religious law arguments regarding the maximum punishment, and encourages government officials to have the courage to impose harsh penalties for corruption perpetrators.