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Abstract: Jansen is a researcher that classifies the work of interpretation (tafsîr) into: firstly, an interpretation adopting a modern science but not oppose against the holy Quran, it is called tafsîr al-'ilmî. Secondly, an interpretation that is designed to help reader understand the holy Quran or philological interpretation (al-tafsîr al-lughawî). Thirdly, an interpretation dealing with the Muslim deed and it is called practical interpretation (tafsîr al-adabî al-ijtimâ'î). Jansen is about to display a short description that covers the answers of explanation inadequacy of the previous researchers' studies. He mainly clarifies the history of interpretation and western studies on interpretation developing in Islamic world. As a matter of fact, Jansen's view is majorly a kind of beginning critical of his attention on interpretation. He focuses the research object on the interpretation of Muhammad Abduh, then he compares it to the other intrepretations that are considered up to standard to be classified into his work of interpretation. Key Words: al-Qur'ân, tafsîr, dan Jansen

This research seeks to find the Hadramaut Nation's roles in the process of Islamic development in the area. The history of their arrival and trace in this context needs to be found to support the argumentation of the research results. Academically this research reinforces the theory of Hadrami's Islamization building in Indonesia. The discipline of history through interpretive methodologies and stages of research methods is used to uncover the above problems. Historical literature and field studies are combined to obtain complete data to complete the results of the research. The process gave the result that Hadrami began in the beginning of the XVIII century involved in the Islamization starting from Matan, continuing to Mempawah, Kubu, and Pontianak. They carry out this role by building the country, government and propaganda in the community. The Ahlu Sunnah wal Jamaah Islam and the Shafi'iyah school were found as Islamic buildings introduced on the West Coast of Kalimantan. Their footprint is also evidenced by the findings of their graves in a number of areas whose existence also lives in the oral traditions of the local community.Peranan Bangsa Hadramaut sebagai suatu kesatuan etnis dalam islamisasi di Pantai Barat Kalimantan dinilai belum peroleh perhatian memadai dari kalangan akademisi. Penelitian ini berusaha menemukan peranan mereka dalam proses persebaran Islam yang dilakukan melalui kekuasaan di daerah tersebut. Secara akademis penelitian ini menguatkan bangunan teori islamisasi Hadrami di Indonesia. Disiplin ilmu sejarah melalui metodologi interpretatif dan tahapan metode penelitian digunakan untuk mengungkap masalah di atas. Literature sejarah dan studi lapangan dipadukan untuk memperoleh data yang lengkap guna menuntaskan hasil penelitian. Proses tersebut memberikan hasil bahwa Hadrami mulai awal abad ke XVIII terlibat dalam islamisasi mulai dari Matan, berlanjut ke Mempawah, Kubu, dan Pontianak. Mereka melakukan peran tersebut dengan membangun negeri dan pemerintahan yang di dalamnya diserukan dakwah. Islam Ahlu Sunnah wal Jamaah dan mazhab Syafi`iyah ditemukan sebagai bangunan Islam yang diperkenalkan di Pantai Barat Kalimantan. Jejak mereka turut dibuktikan dengan temuan makam mereka di sejumlah daerah yang keberadaannya juga hidup dalam tradisi lisan.

This research seeks to find the Hadramaut Nation's roles in the process of Islamic development in the area. The history of their arrival and trace in this context needs to be found to support the argumentation of the research results. Academically this research reinforces the theory of Hadrami's Islamization building in Indonesia. The discipline of history through interpretive methodologies and stages of research methods is used to uncover the above problems. Historical literature and field studies are combined to obtain complete data to complete the results of the research. The process gave the result that Hadrami began in the beginning of the XVIII century involved in the Islamization starting from Matan, continuing to Mempawah, Kubu, and Pontianak. They carry out this role by building the country, government and propaganda in the community. The Ahlu Sunnah wal Jamaah Islam and the Shafi'iyah school were found as Islamic buildings introduced on the West Coast of Kalimantan. Their footprint is also evidenced by the findings of their graves in a number of areas whose existence also lives in the oral traditions of the local community.Peranan Bangsa Hadramaut sebagai suatu kesatuan etnis dalam islamisasi di Pantai Barat Kalimantan dinilai belum peroleh perhatian memadai dari kalangan akademisi. Penelitian ini berusaha menemukan peranan mereka dalam proses persebaran Islam yang dilakukan melalui kekuasaan di daerah tersebut. Secara akademis penelitian ini menguatkan bangunan teori islamisasi Hadrami di Indonesia. Disiplin ilmu sejarah melalui metodologi interpretatif dan tahapan metode penelitian digunakan untuk mengungkap masalah di atas. Literature sejarah dan studi lapangan dipadukan untuk memperoleh data yang lengkap guna menuntaskan hasil penelitian. Proses tersebut memberikan hasil bahwa Hadrami mulai awal abad ke XVIII terlibat dalam islamisasi mulai dari Matan, berlanjut ke Mempawah, Kubu, dan Pontianak. Mereka melakukan peran tersebut dengan membangun negeri dan pemerintahan yang di dalamnya diserukan ...

Abstract: Salah satu yang cukup berperan besar yaitu lingkungan. Lingkungan akan memberi warna terhadap proses pendidikan anak. Dan lingkungan yang sangat utama adalah lingkungan keluarga dimana terjadi di dalamnya pendidikan keluarga. Keluarga sebagai kelompok terkecil dalam masyarakat merupakan wadah yang sangat penting karena menjadi tempat penanaman dasar-dasar tata kehidupan bagi seorang manusia. Keluarga merupakan wadah pendidkan karakter seseorang yang pertama dan utama. Yang menjadi permasalahan banyak terjadi peran orang tua dalam proses pendidikan dalam keluarga tidak menunjukkan pada pola pendidikan sebenarnya. Orang tua menyadarai bahwa pendidikan keluarga sangat penting tetapi pada prakteknya para orang tua tidak maksimal dalam menerapkannya. Bentuk pendidikan anak dalam keluarga diantara yaitu dengan cara; menanamkan ketauhidan,ketauladanan, saling menghormati sesama anggota keluarga, keharmonisan keluarga, kepercayaan kepada anak, perhatian orang tua terhadap anak, komunikasi yang demokratis serta mengapresiasi anak. Hal-hal tersebut merupakan proses pembentukan lingkungan keluarga yang mendukung dalam proses pendidikan anak, sehingga proses pendidikan anak akan lebih maksimal.Kata kunci: lingkungan, pendidikan, keluarga, anakAbstractOne that plays a big role is the environment. The environment will give color to the child's education process. And the very main environment is the family environment where family education occurs. The family as the smallest group in society is a very important container because it becomes a place for planting the basics of life for a human being. Family is the first and foremost place for educating one's character. The problem is that the role of parents in the educational process in the family does not show the actual pattern of education. Parents realize that family education is very important but in practice parents are not maximal in implementing it. The form of children's education in the family is by way of; instilling monotheism, exemplary, mutual respect for fellow family members, family harmony, trust in children, parental attention to children, democratic communication and appreciation of children. These things are the process of forming a family environment that supports the process of children's education, so that the children's education process will be maximized.Keywords: environment, education, family, children

Hubungan antara sumber daya alam (SDA) dan pertumbuhan ekonomi adalah isu yang kontroversial dalam penelitian empiris tentang pembangunan. Sumber daya alam secara historis merupakan faktor pengembangan penting untuk banyak negara. Pada banyak negara berkembang, kendala utama adalah tata kelola yang buruk, akibatnya sumber daya terbarukan terus ditambang, sumber daya tidak terbarukan habis, dan pengurangan intensitas polusi tertinggal. Sebagian besar negara berkembang memliki kekayaan sumber daya, suatu kondisi yang dimanfaatkan negara-negara predator politik untuk memanfaatkan sumber daya dengan cara mendistorsi ekonomi sehingga jatuh ke dalam jebakan yang merongrong pertumbuhan ekonomi dan kebijakan yang ramah lingkungan. Dalam paper ini akan dijelaskan seperti apakah hubungan sumber daya alam terhadap tingkat pertumbuhan ekonomi serta bagaimana pandangan Islam dalam mengahadapi fenomena tersebut.

This study aims to analyze the management and obstacles in the management of revenueand expenditure budget of the village in 2015 and 2016. The method used in this study is descriptivequalitative, this method aims to draw a phenomenon that researched in what is in the field, thentaken conclusion, this method can certainly explain the management of the village expenditurebudget and the obstacles in the management of the village income and expenditure budget. Thisresearch explains that the government policy of Natuna Regency Number 13 Year 2015 about themanagement of village finance can not be fully applied in Kelarik Village, Kelarik Air Mali Village,Kelarik utara Village, Gunung Durian Village, Belakang Gunung village Subdistrict of BunguranUtara Natuna Regency in 2015 and 2016 .The problem of management of revenue and expenditurebudget of village in planning, implementation, administration, reporting and accountability stagesIs still low quality of human resources managing village administration and lack of publicparticipation in every stages of budget management of revenue and expenditure of village, notmaximal role of consultative body villages and village apparatus in discussing and overseeing themanagement of the village income and expenditure budget, then the inadequacy of the role of localvillage counselors in assisting village governments to run village governance wheels, the lack ofsocialization of regulations on the management of revenue and expenditure budgets by localgovernments to village governments, village deliberations and community.

Islam sebagai sistem kehidupan yang universal, integral, dan komprehensif telah menetapkan tatanan yang utuh untuk kehidupan manusia. Sebagai way of life, Islam menata segala hal yang berkaitan dengan kehidupan, dari hal yang paling sederhana hingga urusan yang paling rumit sekalipun. Baik dalam aspek politik, ekonomi, pendidikan, seni, sosial, budaya, dsb. Islam merupakan agama yang sempurna, yang mengatur hal yang berkaitan dengan ekonomi. Apabila perekonomian suatu negara (ekonomi nasional) menerapkan dasar Al Quran dan hadist sebagai dasar penerapannya, tentunya suatu perekonomian nasional akan berjalan dengan baik dan terarah sesuai aturan. Namun kenyataanya memang belum semua negara muslim di dunia menerapkan dasar tersebut. Selanjutnya, di dalam artikel ini dijelaskan tentang bagaimana Ekonomi Islam berkontribusi dalam pembangunan ekonomi nasional, khususnya Indonesia sebagai negara dengan basis muslim terbesar se-Asia.

This article explains hermeneutic concept of Amina Wadud stating that men and women are equal. It is based on the interpretation of both Qur'anic keywords (nafs, min and azwaj) and Qur'anic concepts (qiwamah, angel and nusyuz). Wadud reasoned that those key words and concepts were, unfortunately, red partially by most of commentators and resulted gender biased exegetical works. Using the method of descriptive and critical, this article aims to elaborate how Wadud argued against the pathriarcal exegesis of the Qur'an in her book, Qur'an and Women. At the conclusion, it is found that Wadud criticized the biased works using two steps of hermeneutical approach. The first is by examining on how The Qur'an mentions some relating issues and second is by creating generalization on special respons about historical background

Ottoman Caliphate in Istanbul was the last empire based on Islamic caliphate system. It ruled some regions in Asia, Africa and Europe. Islam as a supra identify was able to unite nations under the flag of Islamic caliphate. The decline of Ottoman caliphate was inevitable as the effect of social development and international political dynamics that led to the caliphate's engagement in World War I. Islamic caliphate was considered fail to save the empire that led to immerging idea of nationalism in order to recover ottoman people who lost the battle. The nationalism of Turkey was ruled by military that latter turned into Nation State of The Republic of Turkey. Therefore, the idea of Islamic caliphate must be diminished and replaced by secularism. This led to the conflict between Islamists and nationalists, and eventually nation state of turkey managed to get rid of Islamic caliphate system.

Abstract: this article explains the political thought of Kahar Muzakkar. Kahar Muzakkar proclaimed his Islamic state with the name of Republik Persatuan Islam Indonesia (RPII) on 14 of May 1962 which is a realization of his Islamic political thought. Kahar Muzakkar wanted a federal state and positioned sharia as the state foundation. In addition to sharia, Kahar Muzakkar viewed that social justice and democracy were potential concepts that workable for his Islamic federal state. Concerning executive system, he opted for presidential system in which his Islamic federal state was to be led by a president directly elected by people with members of cabinet. Legislative body was also to be formed which would consist of Nation Assembly and the senate. Similar arrangement would be applied for states. Kahar Muzakkar believed that this model would save human civilization. He called this as Demokrasi Sejati in which the ultimate authority is God. God's law is applicable for all aspects of life as has been revealed in the Quran and Hadith Key words: kahar Muzakkar, Islamic Political Thought, Demokrasi Sejati ; Abstrak: Artikel ini menjelaskan pemikiran Kahar Muzakkar berkaitan dengan konsepsi ketatanegaraan. Artikel ini memberikan gambaran bahwa negara Republik Persatuan Islam Indonesia (RPII) yang diproklamirkan oleh Kahar Muzakkar pada 14 Mei 1962, merupakan wujud dari pengimplementasian gagasan-gagasannya yang bertumpu pada ajaran Islam dan realitas sosial Indonesia yang dipahaminya. Kahar Muzakkar menghendaki bentuk negara federasi, dan menjadikan syariat Islam sebagai dasar negara. Selain syariat Islam, Kahar Muzakkar juga berpendapat bahwa Keadilan Sosial dan Demokrasi dapat dijadikan sebagai dasar negara karena dianggap penting dalam kelangsungan ketatanegaraan Republik Persatuan Indonesia. Mengenai sistem pemerintahan, Kahar Muzakkar menjelaskan sistem pemerintahan dalam Demokrasi Sejati, yang sistem pemerintahannya adalah pemerintahan presidensial yang dikepalai oleh seorang presiden dibantu oleh menteri-menteri dalam kabinet yang dipilih langsung oleh rakyat. Di samping itu, dibentuk juga Dewan Perwakilan Rakyat yang terdiri dari Dewan Rakyat dan Dewan Bangsa atau Senat. Begitupun juga dengan Negara Bagian. Model inilah yang diyakini Kahar Muzakkar dapat menyelamatkan umat manusia. Kahar Muzakkar dengan sistem pemerintahan Demokrasi Sejati-nya, berpandangan bahwa sumber kedaulatan sesungguhnya berasal dari Tuhan. Hukum-hukum Tuhanlah yang berlaku atas segala aspek kehidupan seperti yang terdapat dalam al-Qur'an dan hadis. Kata Kunci: Kahar Muzakkar, negara, Republik Persatuan Islam Indonesia.

In Islamic History, the period of prophet Muhammad (PBUH) was the most ideal period of leadership even viewed from the thought of modern politics. It was a glorious period especially for Arabs in the seventh century. The presence of the prophet has changed Arabian jahiliah character into laudable morality based on Islamic teachings. In Madina, the prophet was well-welcomed as a leader. This was very different from the condition in Mecca in which many people hated him so much. In madina, he succeeded in establishingsocio-politics between Muslim and non-Muslim or between Arab and non-Arab. The basic element of the socio-politics was al-Ṣahīfah al-Madaniyah in which all persons of Madiana society were bounded according to common agreement. Ṣahīfah consisted of valuable principles: integration, brotherhood, equality, freedom, justice, legal security, defence, peace, and leadership. Based on constitutional theory, al-Ṣahīfah al-Madaniyah was a form of constitutional state. In other words, during the prophet's period, Madina was a state with an ideal type of social system.

This paper discusses the emergence of social movements To Pulo with the issue of a new government and thedevelopment of the New Order. Today, the issue is increasingly disappearing in local political discourse inKepulauan Selayar. This paper will explore how these things to happen to focus on the political disorientationand why the role of intermediary actors To Pulo weakened middle class. To explain this case, the use of socialmovement theory perspective of social identity theory and case study research method. The purpose of thispaper to describe a social movement To Pulo by answering questions; how To Pulo social movements?; Whydid political disorientation inside could be happened?; Why did middle-class intermediary role fi zzle?. The conclusion is the disorientation caused by the absence of a strong commitment. And the weak role of the intermediary is caused by internal confl icts To Pulo.

Berbicara mengenai istilah fundamentalisme, banyak sarjana yang mengakui bahwa penggunaan istilah "fundamentalisme" itu problematik dan tidak tepat. Istilah ini seperti dikatakan William Montgomery Watt, pada dasarnya merupakan suatu istilah Inggris kuno kalangan protestan yang secara khusus diterapkan kepada orang-orang yang berpandangan bahwa al-kitab harus diterima dan ditafsirkan secara rafiah. Istilah sepadan adalah integrism yang merujuk kepada kecenderungan senada tetapi tidak dalam pengertian yang sama pada kaum Katolik Romawi. Kaum fundamentalis sunni menerima Al-Qur'an, sekalipun di dalam beberapa kasus dengan syarat-syarat tertentu. Kaum Syi'ah Iran, dalam pengertian umum bahwa para fundamentalis tidak terikat pada penafsiran Al-Qur'an. Montgomery Watt, menjelaskan bahwa kelompok fundamentalis Islam merupakan kelompok muslim yang sepenuhnya menerima pandangan dunia tradisional serta kehendak mempertahankan secara utuh. Sesungguhnya fundamentalisme Islam merupakan salah satu fenomena yang baru dalam percaturan politik dunia. Barat sesungguhnya telah mengalami kegagalan dalam menata politik dunia, karena itu mereka berupaya mengganti tatanan dunia baru berdasarkan interpristasi politik Islam menurut pemikiran mereka, namun selama ini, hal tersebut hanya sebatas wacana atau retorika semata

Religion teaching is connected with the forms of such as thefreedom of choosing, deciding, and doing or not doingsomething in positive way. Unfortunately, the freedom oftencauses the problem in implementation, such as the freedom ofchoosing or deciding the mate that often ends in the practice offorce marriage. It is a relational problem between parents andtheir children in deciding their children's mate because both ofthem keep their wish stubbornly that claim as their rights. Theirparents think that they has authority in deciding their mate totheir children because they think ijbar right is theirs. On theother hand, the children also think that they have the right todecide their mate by themselves. Islam protects human rights ineverything including the right to their daughter in decidingtheir mate.