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The Rohingyas of Rakhine state have been denied citizenship in their homeland. Myanmar's military attack has forced them out of the country. Escaping violence, about 1.6 million Rohingya took shelter in Bangladesh over the period where their protracted refuge has caused a spectrum of security concerns for host country and rest of the world. This article focuses on the national and international dimensions of the security threats created by the Rohingya crisis. Drawing upon the theoretical framework of the regional security complex and three levels of security, this article investigates national and international security implications induced by the Rohingya refugees. This study utilizes a qualitative research approach to analyze primary and secondary data, revealing that the protracted refugee crisis has created a range of security threats, including societal, political, environmental, and the emergent specter of terrorism within Bangladesh. In addition, regional and international networks of Rohingya's insurgent groups pose the risk of terrorism that has far-reaching implications for international security. The article concludes that Bangladesh should pursue a long-term solution to resolve the security issues associated with the Rohingya crisis, which is the repatriation of the Rohingyas in Myanmar.

AbstractThe Aceh Jinayat Qanun, which is often considered violating Human Rights, has become the choice of the non-Muslim minorities as their rational choice. This study aims to analyze non-Muslims' choice of The Aceh Jinayat Qanun implemented by the Sharia Court in Aceh and its underlying motives. This study relies on field research involving observations, in-depth interviews with Sharia Court judges, Head of the Islamic Sharia Service, Acehnese clerical figures, and Non-Muslims involved in criminal cases handled by the Sharia Courts. This study also analyzes Sharia Court decisions on criminal cases involving non-Muslims and various related documents issued by the Sharia Courts, police, and prosecutors. The study was undertaken between July 2017 and March 2020. The study shows that the Acehnese non-Muslims do not select The Aceh Jinayat Qanun because of its religious values but based on practicality, efficiency, and socio-cultural consideration. The Sharia-based sentences, which have often been conceived as inhuman and violate fundamental human rights, are chosen and become the rational choice for non-Muslims in solving their legal issues. This paper concludes that the implementation of the Sharia on non-Muslim has not always been negative. This paper demonstrates non-Muslims' interest to choose Sharia-based criminal justice or The Aceh Jinayat Qanun over the Criminal Code. This can be seen as their rational choice over a more efficient, low-cost, effective, and fast legal process offered by The Aceh Jinayat Qanun sentencing system.

Multicultural Islamic Education is an educational model that is believed to be an effective means of instilling multicultural values into students so that they are expected to accept and respect all kinds of differences that exist as a necessity and sunnatullah. Azyumardi Azra is a reformer in the world of Indonesian education who is concerned in discussions about pluralism and multiculturalism so that his thoughts on the multicultural Islamic education model are very important to study. This study aims to describe Multicultural Islamic Education in the perspective of Azyumardi Azra. There are 2 focus of study in this research include; First, the concept of Multicultural Islamic Education in Azyumardi Azra's perspective. Second, the values of Multicultural Islamic Education in Azyumardi Azra's perspective. This research approach is a qualitative research and belongs to the type of literature research, which requires processing of philosophical and theoretical meaning related to values. The results of this study indicate that; First, Multicultural Islamic Education in Azyumardi Azra's perspective is oriented to the formation of human beings who are faithful, devoted, become competent experts, accept the cultural diversity that exists in response to demographic and cultural changes in the community. The purpose of the multicultural Islamic education curriculum is directed at the formation of human beings who have Islamic wasathiyah insights. The content of the multicultural Islamic education curriculum must contain; 1) have an element of wisdom by reaping peace. 2) able to narrate the national aspect. 3) covers multicultural subjects such as; tolerance, ethno-cultural, religion, mediation, human rights, democracy and plurality. The relevant method is active learning. While the urgency is as a strategic step to overcome the phenomenon of extremism and radicalism. Second, the values of Multicultural Islamic Education according to Azyumardi Azra include; 1) Tasaamuh/tolerance, 2) Wasathiyah/moderate, 3) Takriim/mutual respect, 4) Humanity/humanity, 5) Peace. ; Pendidikan Islam Multikultural adalah model pendidikan yang dipercaya menjadi sarana efektif dalam menanamkan nilai multi kultur kepada peserta didik sehingga ia diharapkan dapat menerima dan meghormati segala macam perbedaan yang ada sebagai suatu keniscayaan dan sunnatullah. Azyumardi Azra merupakan sosok pembaharu dalam dunia pendidikan Indonesia yang concern dalam diskusi-diskusi tentang pluralisme, dan multikultural sehingga pemikiran-pemikirannya menganai model pendidikan Islam multikultural sangat penting untuk dikaji. Penelitian ini bertujuan untuk mendeskripsikan Pendidikan Islam Multikultural dalam prespektif Azyumardi Azra. Ada 2 fokus kajian dalam penelitian ini meliputi; Pertama, konsep Pendidikan Islam Multikultural dalam prespektif Azyumardi Azra. Kedua, nilai-nilai Pendidikan Islam Multikultural dalam prespektif Azyumardi Azra. Pendekatan penelitian ini merupakan penelitian kualitatif dan termasuk jenis penelitian studi pustaka, yang memerlukan olahan kebermaknaan secara filosofis, teoritis yang terkait dengan nilai. Hasil penelitian ini menunjukkan bahwa; Pertama, Pendidikan Islam Multikultural dalam prespektif Azyumardi Azra berorientasi kepada pembentukan manusia yang beriman, bertaqwa, menjadi ahli-ahli yang kompeten, menerima terhadap keragaman budaya yang ada dalam merespons perubahan demografi dan kultur lingkungan masyarakat. Tujuan kurikulum Pendidikan Islam multikultural diarahkan kepada pembentukan manusia yang memiliki wawansan Islam wasathiyah. Konten kurikulum Pendidikan Islam multikultural harus berisikan; 1) memiliki unsur kearifan dengan menuai kedamaian. 2) mampu menarasikan aspek kebangsaan. 3) mencangkup subjek multikultural seperti; toleransi, ethno kultual, agama, mediasi, HAM, demokrasi dan pluralitas. Metode yang relevan adalah dengan active learning. Sedangkan urgensinya adalah sebagai langkah yang strategis untuk menanggulangi fenomena eksterimisme dan radkalisme. Kedua, Adapun nilai-nilai Pendidikan Islam Multikultural menurut Azyumardi Azra meliputi; 1) Tasaamuh/toleransi, 2) Wasathiyah/moderat, 3) Takriim/saling menghormati, 4) Humanity/ kemanusiaan, 5) Perdamaian.

The paper aims at elaborating issues in Indonesian curriculum 2013, the latest curriculum in the country and address some issues in the pedagogical issues. Curriculum, considering its vital role in nation wide education, should get tremendous attention from all stakeholders: the government through the ministry of education, the school leaders, teachers, society and students. As curriculum plays as the national standards, all the executing stakeholder set their classroom aims, assessment, and plans accordingly. Based on the rationale, it is imperative to look at the curriculum from the lens of multicultural education because Indonesia is a diverse country. A curriculum that is responsive to the cultures in education setting would enhance the equality in education that eventually education for all can be achieved. This study employed systematic literature review as reseach method. The researcher examined literatures about related to culturally responsive teaching and the evidence of educational problems that currently happens from current published journals as well as important books related to culturally responsive teaching. The results indicated that there is a gap between the reality in the field and the educational system that has been established. A curriculum that is responsive to students' culture urges to be there in the curriculum, whether it is from the teacher or the stakeholders. In addition, the higher education also started to step forward to curriculum that retains students' culture.

Reog Ponorogo dance performance has an entertainment nuances also saves social values and the history of Islamization in Ponorogo. Historical figures such as Suryo Alam, Betoro Katong, Ki Ageng Merah, and Sunan Kalijaga who play a major role in the formation of the value structure of the Reog Ponorogo dance that is reflected in the dance movements. This paper discusses the interpretation of the values contained in Reog Ponorogo both the values of customs, culture, social, politics, and history of the transformation of the life of the old people towards the life of a new society. The method of analysis with Pierre F. Bourdieu's theory of social action to see that in behavior that is objectified by the Ponorogo community after being observed and conducting in-depth interviews shows that there is a dynamic relationship between the social behavior of the Ponorogo community and the values contained in Reog dance. On the other hand, the history of Ponorogo Islamization can also be read from the Reog Ponorogo dance. In the end, the Reog Ponorogo dance art became an accumulation of values, ranging from history, custom-culture, to social behavior that formed a dynamic, inclusive, and transformative society to openly develop, and always dialectic with the times.

Reog Ponorogo dance performance has an entertainment nuances also saves social values ​​and the history of Islamization in Ponorogo. Historical figures such as Suryo Alam, Betoro Katong, Ki Ageng Merah, and Sunan Kalijaga who play a major role in the formation of the value structure of the Reog Ponorogo dance that is reflected in the dance movements. This paper discusses the interpretation of the values ​​contained in Reog Ponorogo both the values ​​of customs, culture, social, politics, and history of the transformation of the life of the old people towards the life of a new society. The method of analysis with Pierre F. Bourdieu's theory of social action to see that in behavior that is objectified by the Ponorogo community after being observed and conducting in-depth interviews shows that there is a dynamic relationship between the social behavior of the Ponorogo community and the values ​​contained in Reog dance. On the other hand, the history of Ponorogo Islamization can also be read from the Reog Ponorogo dance. In the end, the Reog Ponorogo dance art became an accumulation of values, ranging from history, custom-culture, to social behavior that formed a dynamic, inclusive, and transformative society to openly develop, and always dialectic with the times.

Reog Ponorogo dance performance has an entertainment nuances also saves social values and the history of Islamization in Ponorogo. Historical figures such as Suryo Alam, Betoro Katong, Ki Ageng Merah, and Sunan Kalijaga who play a major role in the formation of the value structure of the Reog Ponorogo dance that is reflected in the dance movements. This paper discusses the interpretation of the values contained in Reog Ponorogo both the values of customs, culture, social, politics, and history of the transformation of the life of the old people towards the life of a new society. The method of analysis with Pierre F. Bourdieu's theory of social action to see that in behavior that is objectified by the Ponorogo community after being observed and conducting in-depth interviews shows that there is a dynamic relationship between the social behavior of the Ponorogo community and the values contained in Reog dance. On the other hand, the history of Ponorogo Islamization can also be read from the Reog Ponorogo dance. In the end, the Reog Ponorogo dance art became an accumulation of values, ranging from history, custom-culture, to social behavior that formed a dynamic, inclusive, and transformative society to openly develop, and always dialectic with the times.

This research reviews multiculturalism and identity politics with the object of Using Islam. Using ethnic is a native of Banyuwangi which is predominantly Muslim. The existence of the Using community in addition to describing the spirit of multiculturalism also reflects the spirit of identity politics. Using people live in Java and speak Old Javanese, but they tend to identify themselves as Using ethnicity rather than Javanese. They also refer to the language as Using language, not Javanese. Becoming its own ethnicity makes the Using community have a number of distinctive cultural traditions and systems, including Islamic practices. Islamic values are acculturated with Using's local values and form a unique religious culture system. Socio-anthropologically, the persistence of Using's ethnic attitude is a reflection of identity politics that arises because of past historical experiences that were colonized by other powers, including the Islamic Mataram kingdom.

Wasiat wajibah in Article 209 of KHI which is different from the wasiat wajibah existing in other Islamic countries as stated above, in the perspective of ushul fiqh (istihsan) does not violate the provisions of Islamic inheritance law because adopted children and adoptive parents remain positioned not as heirs. The right's granting to them through a wasiat wajibah that does not exceed 1/3 solely to accommodate local wisdom and to maintain the sense of justice of Indonesian Islamic society. The reconstruction of wasiat wajibah by the Supreme Court to resolve new cases confronted to them by applying the legislative approach with the legal discovery method that is grammatical interpretation method, teleological/sociological interpretation, and argumentum per analogium/analogy in the perspective of ushul fiqh do not violate lugawiyah and ma'nawiyah rules. This reconstruction is very necessary to ensure the certainty and unity of law in accordance with the conditions of the needs and legal awareness of Muslims in Indonesia.

Abstract: Constructing a Political Theory af Islamic Law in Indonesia. This study confirms that the transformation of Islamic law into national law has no correlation with the struggle towards an Islamic country or Islam as the foundation of the state. Islamic law legislation are regulations that have a positive contribution to strengthening the commitment of Muslims towards the Indonesian nation-state. This study refutes the notion that the accommodation of Islamic law within legislation is an agenda aiming towards an Islamic state. The process of accommodation of Islamic law does not need to be feared, because the process is supported by the power of cultural Islam. Besides, Islamic law is at the legal source level so that the accommodation into pre-legislation undergoesstringent testing in order to always be in accordance with Pancasila and the 1945 Constitution.Keywords: politic law, legislation, Islamic law, constitutional theory and the theory of accommodationAbstrak: Membangun Teori Politik Hukum Islam di Indonesia. Studi ini menegaskan bahwa transformasi hukum Islam ke dalam hukum nasional tidak memiliki hubungan dengan perjuangan menuju negara Islam atau Islam sebagai dasar negara. Legislasi hukum Islam menjadi perundang-undangan memiliki kontribusi positif dalam memperkuat komitmen umat Islam terhadap negara kebangsaan Indonesia. Studi ini membantah pendapat yang menyatakan bahwa akomodasi hukum Islam oleh peraturan perundang-undangan merupakan agenda menuju negara Islam. Proses akomodasi hukum Islam tidak perlu dikhawatirkan karena proses itu didorong oleh kekuatan Islam kultural. Selain itu, hukum Islam berada pada tataran sumber hukum sehingga akomodasinya ke dalam perundang-undangan terlebih dahulu mengalami pengujian yang ketat agar selalu sesuai dengan Pancasila dan UUD 1945.Kata Kunci: politik hukum, legislasi, hukum islam, teori konstitusi dan teori akomodasiDOI: 10.15408/ajis.v13i2.938