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GAYA HIDUP KOMUNITAS HIJRAH SOLO: NALAR IDEOLOGIS DAN POLITIK HUKUM HALAL DI INDONESIA
This dissertation examines the lifestyle phenomenon of Solo Hijra community and its relevance to the halal product assurance regulation set by the state in Law No.33 of 2014 on Halal Product Assurance. The study starts from the argument that Hijra community is assumed to be a group of people with “all out” (kaffah) spirit of faith and great enthusiasm for the implementation of the law on Halal Product Assurance. In particular, the study aims to answer the question about the underlying idea, policy urgency, preference, response and the implementation of halal regulation within the Solo Hijrah community. This qualitative with socio-legal approach study takes lifestyle of Solo Hijrah community and the implementation of Law No. 33 of 2014 the objects of study. The research locations are Hijrah Humaira Community, Yuk Ngaji Community, and Jaga Sesama Community. Data were collected through observation, interview and documentation. During observation session, the researcher did active participation and joined religious services held in Nurul Iman mosque of Kalitan Solo and also interviewed 30 informants, comprising the chairman, community members and several entrepreneurs who happened to be members of the community. The theory being used in this study is Rational Choice Theory of James C. Coleman, Rational Action theory of Max Weber, legal validity theory and legal political theory. The study discovers some points. First, the Solo Hijrah Community lives a halal lifestyle, and yet direct relation to state halal regulation is undetected. Second, the halal behavior embraces consumption, fashion, and sharia financing. In terms of food they believe that the concept of halal has culturally been rooted in Indonesia whose citizens are mostly Muslim. Shar’i fashion or types of clothing accepted by Islamic law is their choice despite the absence of specific requirements. The community members choose to go to sharia banks for all of their financial services but money transferring; members are allowed to use conventional banks for transferring money. Third, with regard to Solo Hijrah Community’s response over the state halal concept, the community thinks that halal certification is needed in countries whose Muslim population is minority but is not when it is the majority for the halal concept has culturally been deep rooted with the society. Fourth, the source of halal literature used by the community is very much dependent upon the perspective of fiqh of ustadz or the agent of narration, leading to an exclusive ideology not only on their thoughts, but also on their daily life and lifestyle. This makes halal legal mandatory of UUJPH ineffective. Therefore, the state’s law does not affect their ideology: their thoughts, utterance and behavior. The theoretical contribution of this study is that Islamic lifestyle described in this research refers to Max Weber’s thought, saying that rationality value action which takes values or norms to reach a goal emphasizes the awareness of values of esthetic, ethics, and religion which is bound to the ideological logic of the religion narration agent. The practical contribution is that to bring out the understanding and optimum halal law in the society is through intensive introduction and optimum religion-narration-agent advocacy.
PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA
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