MANAGEMENT AUTHORITY OF OIL AND GAS RESOURCES IN ACEH TERRITORY AFTER SIGNING THE GOVERNMENT REGULATION NUMBER 23 YEAR 2015

The oil and gas industry in Indonesia has been started since 1871 by Royal Dutch Shell. Meanwhile, the oil and gas industry in Aceh began in 1971 which was marked by the discovery of the Arun oil and gas fields. At that time, the management of oil and gas is done centrally by not involving the Government of Aceh as a regional producer. This led to armed conflict between the Government of Indonesia and the Free Aceh Movement and prolonged conflict (for 32 years) ended with the approval of the joint oil and gas management pattern found in the territory of Aceh as stipulated in the MoU Helsinki on August 15 2005, Law No. 11 of 2006 concerning the Government of Aceh and Government Regulation No. 23 of 2015 concerning Joint Management of Oil and Gas in Aceh. In order to finalize joint oil and gas management in Aceh, universities, especially the Faculty of Law, need to immediately prepare human resources who are competent in the oil and gas and energy law so that they are skilled at negotiating and drafting a Production Sharing Contracts (PSC) for oil and gas or Kontrak Bagi Hasil (KBH). For this purpose, law faculties need to immediately incorporate oil and gas and energy law courses into their curriculum.

JIHAD, RELIGION WAR, AND TERRORISM IN ISLAM

Jihad in Islam is not a war that is termed a "religious war” (al-harb al-muqaddasah) - as perceived by Westerners all along. However, Jihad is: any action accompanied by sincerity, every useful perseverance, and every firmness of faith in the soul, so that we are able to fight against the various challenges in this life, which continue to evolve all the time in our souls, and in our environment. Therefore Jihad is a fountain that never diminishes for every Muslim to drink and to serve as a source of strength and energy so it creates a perfect readiness in assuming a responsibility to submit to the will of Allah SWT based on awareness and belief. Indeed jihad is a form of preparedness for Muslims as a form of self-defense of the enemies of Islam for the establishment of Islamic law in Islamic social life in the Islamic State. The history has spoke since Islamic countries have never been peacefull, human rights abuses and wars as historical evidence shows. That the enemies of Islam in this hemisphere are very intelligent to turn facts with various ways and means owned. Yet the real terrorists are very clear, as clear as the sun in broad daylight.

The Position Gender in Islamic Education: A Perspective

The concept of gender is a trait that is attached to men and women who are socially and culturally constructed, as women are known to be beautiful, gentle, emotional or motherly, while men are considered strong, rational and virile. All these traits can be exchanged and therefore not natural, but they occur from time to time and from place to place. The method used in this research was qualitative method with content analysis approach. Islamic education does not recognize the sex, it only identifies that as long as the creature is named human it must be given education to achieve the essence and purpose of life that is as a servant of Allah and the caliph in the earth. The authentic basis of Islamic education is the Qur'an and Sunnah Rasulullah SAW. Because the al-Qur'an as the revelation of the deity sent down to his apostle, the great prophet Muhammad, through the mediation of Jibril and is the guidance for man, in it there will be rules and directives to carry out education that is reflected in chapter 30 al-Alaq verses 1-5.

THE PREFERENCES OF ISLAM TOWARD TRANQUILITY FAMILY BASED ON LOCAL WISDOM IN GOWA SOCIETY

Marriage is an event of sacred and holy ritual for each individual. In the view of the Qur’an, one of the goals of marriage is to create tranquility(sakinah), affection (mawaddah) and grace (warahmah) among husband and wife with their children. Carrying out of a marriage is a religious order as well as follows the sunnah of Allah’s Apostles.Therefore, someone who has fulfilled the requirements for marriage is ordered to carry out a marriage. Islam has laid a foundation which strong enough and resilient to build a sakinah, mawaddah, warahmah family life. Many sakinah family problems are explained in Qur’an and Hadith. In addition, there are also values in the form of Pappaseng toriolo (the ancients advice) that support building a sakinah family.The reseach aims at examining the purpose of marriage based on the Qur’an and the Hadith which are integrated into the cultural values of local wisdom i.e. sipakatau (respect), sipakalabbiri (appreciate), sipakainga (mutual reminding), siri’ (self-esteem), pacce’ (empathy), kalambusang (honesty), abbulo sibatang (unity), and sipatokkong (cooperation). The method used in this study is qualitative method with content analysis using accidental sampling (nonprobability sampling) techniques which amounted to 55 teenagers of marriage age as respondents. The result of the study shows that the values of marriage in the Qur’an and Hadith in line with the values of culture and local wisdom. To realize the value of sakinah family, the value of sipakatau and sipakalabbiri occupy the highest category in building the sakinah family, i.d. each 14%, followed by the value of kambusang (11%), and tamatappu (10%). The values of these local wisdom if executed with the marriage values in accordance with Qur’an and Hadith will work togather to build marriage family life towards the family of sakinah, mawaddah, warahmah.

BISSU RITUALITY ON BUGIS COMMUNITY IN SUB DISTRICT SEGERI PANGKEP REGENCY SOUTH SULAWESI

Bissu is a cultural trace of the pre-Islamic Bugis tribe that still survive until now, who served as guard of arajang heirlooms. Bissu is not a transvestite or a calabai, but a person who is immune to sharp weapons, who are also able to communicate with the Gods by using the to rilangi language. This research is focused on the ritual event performed by bissu which is mappalili and maggiri dance which still exist although faced with various challenges such as the influence of Islamic teachings, the dynamics of the life of a growing society, and the change of ceremonial status is done become a custom or just as a cultural staging that is expected to attract tourists to come to see the ritual event. The method used in this research is qualitative method which starts with observation, location determination, sample determination, interview, data processing and writing of research result. Result of research about bissu ritual in Segeri regency of Pangkep, illustrates that the local government still support the existence of bissu as a leader in the mappalili ritual performed every year before the rice fields that end with maggiri dance ritual as the peak event is still expected to exist as a preserver of regional culture as well as the culture of the archipelago.

APPROACH OF DA’WAH

In the era of development of information and communication technology today, The da'i are required to prepare themselves to participate in the escort. A da'i should be adept at exploiting a wide range of mass media. The Radio is one of the mass media is still very popular to be da'wah media because it has characteristics that are typical compared with other media. The existence of today's media leads to the transmission of information from one source to another source. This study discusses the concept of use radio media as the da'wah media

EDUCATION AND POVERTY: WHEN THE SCHOOL DID NOT GREAT ANYMORE, “CASE IN SULAWESI”

The purpose of this study is to determine the effect of poverty on children's education and physical condition of the house in the village of Manduro. The data was collected using interviews, documentation and observation of 89 respondents, and then analyzed using a single cross tabulations and statistical analysis. The results show that (1) Poverty has no effect on children's education, and (2) Poverty affects the physical condition of the house. Based on these results the following suggestions are proposed: (1) Promotion of surgical program, (2) Extension of a healthy home, and (3), further research on poverty.

ELITE POLITICS OF ARFAK TRIBE OF MANOKWARI IN THE ERA OF SPECIAL AUTONOMY

Identity politics is the main focus of the Arfak elite directly, so in practice it involves the role of informal actors and structures of Arfak figures and bureaucracy in Manokwari. The political process gave birth to an ethnic spirit that has increasingly fostered identity in the fabric of life since the current democratic era. First, identity politics gives a large space for the emergence of the spirit of actors / characters to strengthen the position of the elite and local authorities in Manokwari. Second, the role and structure of traditional institutions and political parties in the region. Third, ethnic identity politics developed in Manokwari, which is based on the spirit of true pragmatism, encourages ethnic ethnicity to become a political force that is so special autonomy arises with the birth and birth of a harmonious political culture for Manokwari, West Papua Province.Research with qualitative methods to enable researchers to understand the political attitudes and behavior of the Arfak tribal elites in depth. This qualitative method requires researchers to immerse themselves in the social settings studied, observe people in their natural environment, and participate in their activities. For this reason, this qualitative method is considered appropriate with the aim of research that is to explain the movements of the Arfak tribal elites in politics and government as their strategies to survive. The practice of identity politics in the dynamics of the contestation of Arfak tribal elites began to emerge in the era of Special Autonomy. Where ethnic identity is the result of social interaction between Arfak tribes and other tribes or with immigrants.Ethnic-based Elite battles in Manokwari continue to involve indigenous Papuans in identity political contestation in political dynamics. The politics of Arfak tribal identity is influenced by primordial aspects. Support for political contestation is very dominant in ethnic control.The strengthening of the practice of identity politics in Manokwari was also marked by the strengthening of the identity of differences in tribes in Manokwari where the sociological implications of the strengthening of tribal organizations of the ethnic Papuan Manokwari, as well as non Manokwari and non-Papuan tribes, were also influenced by bureaucrats, the role of the chief, clergy, other religious leaders.