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Relation between religion and nation state is a term that often be a topic discuss in terms of political Islam, there is an opinion that the relationship between religion and the state are integrated as an entity, and the other say there is a mention that religion and the state it is only a mutualistic-symbiotic, in another context mentioned implementers. And the other side, the relationship between religion and the state is not at all related to each other that called secularist-liberalis. Religion should not intervene against the state, and vice versa. However, globalization makes politic loses its meaning as a tool in the struggle for the establishment of an ideal society. Thus, this paper is more emphasis on the relation between religion and the state in politic.

Relation between religion and nation state is a term that often be a topic discuss in terms of political Islam, there is an opinion that the relationship between religion and the state are integrated as an entity, and the other say there is a mention that religion and the state it is only a mutualistic-symbiotic, in another context mentioned implementers. And the other side, the relationship between religion and the state is not at all related to each other that called secularist-liberalis. Religion should not intervene against the state, and vice versa. However, globalization makes politic loses its meaning as a tool in the struggle for the establishment of an ideal society. Thus, this paper is more emphasis on the relation between religion and the state in politic.

Now days, many who define politics as a conflict maker and the maker of split-causing differences, so that such an assumption makes politics as a taboo thing, and should be shunned. In fact, as we know, that human beings are social creatures and cannot be separated from politics, therefore the philosophers, especially Muslim philosopher as Al-Ghozali, Ibn Khaldun, Ibn Taymiyya, Imam Al-Mawardi, as well as Hobes, Aristotle, Plato have provided definitions on politic as the dream of an ideal society formation, to repair a bad state to be a good one.Education, as one of the social institutions, cannot be separated from politics, especially when it comes to state policy, it will be known how the State's commitment to empower its community through education. Because how this country see education, especially in terms of budget policy becomes one of the nation's attention evidence on education. Indonesia, the history of its education budget has experienced ups and downs, and the last provision has been stated that the allocation of the education budget is 20% (twenty percent). However, how is the budget allocation commitment in practice? Is there a political nuances behind the education budget?

Now days, many who define politics as a conflict maker and the maker of split-causing differences, so that such an assumption makes politics as a taboo thing, and should be shunned. In fact, as we know, that human beings are social creatures and cannot be separated from politics, therefore the philosophers, especially Muslim philosopher as Al-Ghozali, Ibn Khaldun, Ibn Taymiyya, Imam Al-Mawardi, as well as Hobes, Aristotle, Plato have provided definitions on politic as the dream of an ideal society formation, to repair a bad state to be a good one.Education, as one of the social institutions, cannot be separated from politics, especially when it comes to state policy, it will be known how the State's commitment to empower its community through education. Because how this country see education, especially in terms of budget policy becomes one of the nation's attention evidence on education. Indonesia, the history of its education budget has experienced ups and downs, and the last provision has been stated that the allocation of the education budget is 20% (twenty percent). However, how is the budget allocation commitment in practice? Is there a political nuances behind the education budget?

After the death of the Prophet Muhammad, the burden of history was borne by Muslims for disputes that started from political issues. The successor to the leadership of the Prophet became the first problem and even became a prolonged problem. Starting from this political dispute, later it will spread to other issues, such as issues of theology and ideology, including the Shia-Sunni intersection which is also a continuation of political problems in the early phase of Islam. Meanwhile, multicultural Islamic education initiated by several Muslim scientists often only discusses the relationship between Islam and other religions. In fact, the problem of internal disputes among Muslims is equally important to be resolved. This study uses qualitative research methods with the type of case study research. The results of the study show the urgency of multicultural education in an effort to re-tighten (taqri@b) Muslims by adhering to the values of multicultural Islamic education. The values of Islamic education include ta'aruf (knowing each other), ta'awun (helping each other), tasamuh (tolerant), tawasuth (moderate), tawazun (harmony), al-'adl (justice) and zuhud.Keywords: Multicultural Islamic Education, ukhuwah Islamiyah, Shia, Sunni.

Today, the rapid-current post-reformation marked the opening of a very free democratic faucet. This opens the way for the hard flow of religious affairs, this flow that does not conform to the philosophy of the Indonesian nation. The flow was radicalism. The school became one of the target of hard groups on behalf of religions. The school is headed by the headmaster, the school principal is required to use his power to ward off the movement, the importance of the school principal in ward against the flow of radicalism, through its leadership way. This study aims to describe the type of leadership, the design done, the implementation of the school principal and the leadership model of the college principal in the ward against radicalism in SMP Bahrul Maghfiroh Malang. This research uses a qualitative approach. Data retrieval is taken with structured interviews, observation structures, documentation.