This article aimed to elaborate on 'Covidiot' as discourse emerged within the Post-Truth Society and how it is linked to 'Anti-Authoritarianism' and 'Anti-Religiousity'. It turns out that Covidiot is considered as one of the lethal ignorance practised by the global communities,  refuting parts or the whole COVID-19 protocols regulated by the government while at the same time distributing the massive number of hoaxes. In order to enquire into the discussion, Researcher utilized the 'Discourse-Analysis' method uncovering the ideological substance of Covidiot, starting from its definition and history, followed by an analysis concerning a relationship between COVID-19 and the Post-Truth era. The research continued with a proper comprehension regarding the impact of Covidiot on society and ended with a reflection regarding how Covidiot symbolized an act of 'Anti-Authoritarianism' and 'Anti-Religiousity'. This paper concluded that Covidiot in the Post-Truth society is in urgent demand of the sustained approach from government officers and religious figures to successively educate society further about the jeopardy of Covidiot.

Islamic theology as axiology that advocates various social inequalities both social and religious aspects. Although it is recognized that Ibn Rushd had the capacity as the greatest Muslim philosopher who was influential not only in the Islamic world but in the West. However, another fact Ibn Rushd was also an Islamic theologian based on philosophical and jurisprudential views. Both of these sources influenced Ibn Rushd's theology which was more rational but did not lead liberal because it was following his jurisprudence. This simple research is a type of library research, using theological approach. In this article, the writer wishes to present the analysis of Ibn Rushd on the views of theology, Ibn Rushd wa not only theologian but also a philosopher and jurist of Islam. This was interesting to be discussed; first, whether Ibn Rushd’s theology was different from other figures of theologians. Second, whether his philosophical and jurisprudential view affected his theology thought. The result of this writing showed that Ibn Rushd had unique strategies on Islamic theology, so the two strategies are Dalil al-‘Inayah and Dalil al-Ikhtira’. In this strategies, showed that Ibn Rushd had unique theology thought which his philosophical and juristprudential view affected his theology so that his theology was more rational but it was not too liberal. So in this article. Showed that Ibn Rushd had application are explained three important thoughts of Ibn Rusyd relating to the themes of Kalam namely; The oneness of God, the attributes of God and the matter of monotheism

Shopee is a company engaged in e-commerce or commonly called online goods sales. This research was conducted to determine the effectiveness of Shopee advertisements on television to the people of Jakarta. Shopee as an advertiser uses advertising with the aim to attract new consumers to shop at Shopee. The effectiveness of advertising is measured using the Customer Response Index (CRI) measurement method. The CRI method measures the response of Shopee ad audience from various stages, starting from awareness, comprehend, interest, intentions, and actions. This response stage in the CRI is used to measure the effectiveness of Shopee advertisements with the theme "Super Goyang Shopee". In this study, effectiveness is illustrated in the theory of integrated marketing communication and the theory of the effectiveness of advertising. This type of research is descriptive research with a quantitative approach. The results of this study were Shopee advertisements on television in the effective Jakarta community and managed to meet the goals that Shopee wanted to achieve, namely at the interest stage of 66%.

In the context of inheritance, reform efforts by contemporary Muslim thinkers have so far not been able to significantly change the shadow of classical inheritance law in Islam. This condition is caused by the effect of the mindset of the society in their epistemology, which assumes that the distribution of inheritance must be equal. Of course, we cannot blame the public for their knowledge of Islamic inheritance law. The question that arises is why they are in a hurry to accept the equal distribution of inheritance without conducting a study based on Islamic law on inheritance. Thus, the biggest challenge for Islamic scholars and inheritance law experts today is how to find a comprehensive formulation of various theories of knowledge that can be accepted by everyone, so that Islamic inheritance law is not only a discourse, but is able to totally reflect a concrete concept. This paper seeks to reorient and rethink the inheritance law in the development of Islamic legal epistemology which is examined in conjunction with the Shari’a provisions, which contain the values of justice in terms of theology, economics, and social.

The diversity of religious customs in various places always has local elements. Among them is the pilgrimage, which is one of the everyday rituals in society. The presence of this modern era has primarily begun to leave the tradition and culture of pilgrimage. With the assumption that pilgrimage is an ancient tradition and does not match the times, the tomb of Kiai Ageng Muhammad Besari is also a place that is considered sacred by the community. This study employed social phenomena that occur in one of the tomb pilgrimage activities at Kiai Ageng Muhammad Besari using the social construction theory of Peter L. Berger and Thomas Luckmann with theoretical models and existing social realities. As well as the Social Action theory from Max Weber, this is to describe and explain the causes of the actions of people who carry out religious activities by visiting the tomb of Kiai Ageng Muhammad Besari. Therefore we need a complementary research approach, and the researchers will emply a sociological approach. The novelty of this study are that the pilgrimage tradition of Kiai Ageng Muhammad Besari's tomb is not only singular and only prays. Hitherto, the motivations and interests and the goals that are expected and desired by each pilgrim and society are following the intentions in their hearts. The conclusion is that the practice of the pilgrimage tradition of Kiai Ageng Muhammad Besari's tomb, which is still running strong and persists until now, is due to the construction process through the transfer of intergenerational values. Second, social feedback has an effect that binds the participation of the surrounding community.  Abstrak:                Keberagaman adat istiadat keagamaan di berbagai tempat selalu terdapat unsur-unsur lokal. Diantaranya adalah ziarah yang merupakan salah satu ritual yang umum di masyarakat. Kehadiran era modern ini sebagian besar mulai meninggalkan tradisi dan budaya ziarah. Dengan anggapan bahwa ziarah merupakan tradisi kuno dan tidak sesuai zaman, begitu pula keberadaan makam Kiai Ageng Muhammad Besari menjadi tempat yang dianggap keramat oleh masyarakat. Penelitian ini menggunakan fenomena sosial yang terjadi di salah satu kegiatan ziarah makam di Kiai Ageng Muhammad Besari dengan menggunakan teori konstruksi sosial dari Peter L. Berger dan Thomas Luckmann dengan model teoritis dan realitas sosial eksis. Serta teori Tindakan Sosial dari Max Weber hal ini untuk menguraikan dan menerangkan penyebab tindakan masyarakat yang melakukan kegiatan keagamaan dengan berziarah ke makam Kiai Ageng Muhammad Besari. Oleh karena itu diperlukan sebuah pendekatan penelitian yang saling berkaitan, maka peneliti akan menggunakan pendekatan sosiologis. Hasil temuan dari penelitian tersebut adalah tradisi ziarah makam Kiai Ageng Muhammad Besari tidaklah hanya bersifat tunggal dan hanya berdoa saja. Akan tetapi motivasi dan ketertarikan serta tujuan yang diharapkan dan diinginkan oleh masing-masing peziarah dan masyarakat, sesuai dengan niatan dalam hatinya. Adapun kesimpulannya yakni praktek tradisi ziarah makam Kiai Ageng Muhammad Besari yang masih berjalan kuat dan bertahan sampai sekarang ini disebabkan Pertama, proses konstruksi melalui transfer nilai antergenerasi. Kedua, feed back sosial sebagai effect yang mengikat partisipasi masyarakat sekitarnya.