This article presents abroad discussion on the history of lslam in Patani. This discussion, which relies heavily on local sources of information, also provides an explanation of the various factors that have influenced the formation of the Patani Muslim community's culture, including social, economic and political elements.DOI: 10.15408/sdi.v10i2.633

This study aims to provide a database of waste distribution patterns and describe paradigm variants in waste processing in Kendari City and hack acceptance of environmental jurisprudence as a theological approach in the practical practice of waste control. Root cause identification and precision analysis in the form of management area surveys, observation and sorting of waste materials, in-depth interviews, and aerial photographs (UAVs). The results showed that the pattern of waste distribution in Kendari City was measured through education level, income level, number of members in the KK, and type of work affecting the large volume of waste disposal and waste dominated by food waste and waste.  Consumptive behavior describes a practical and pragmatic perspective seen in the behavior of people who use disposable materials and dispose of garbage instead of in landfills, which results in many wastes generation points. The Muslim community of Kendari City has not fully understood and realized the consequences of Islamic law related to environmental pollution. The review of environmental jurisprudence is expressly in the provisions of the law that it is mandatory to preserve the environment and that it is legally illegal to dispose of garbage in any place. Optimization can be reaped by actively implementing the Kendari City government as a service provider by preparing infrastructure for organik and inorganic waste management and providing counseling on the benefits of waste management. The participation of the community begins with understanding and theological awareness related to aspects of behavior, operational techniques, and environmental sustainability by practicing the 5R's towards Kendari City Zero Waste Home.

The determination of the area of customary rights of indigenous peoples is a form of protection for indigenous peoples, a step to overcome vertical conflicts between the Moronene Hukaea Laea indigenous people and conservation or national park managers. This study aims to capture the extent to which the position and existence of Perda no. 4 of 2015 on the recognition of the customary rights of the moronene indigenous people of Hukaea Laea. This type of research is descriptive analysis with a qualitative approach, the research location is in Watu-Watu Village, Lantari Jaya District and Rawa Aopa Watumohai National Park, Bombana Regency and the data collection of this study is through direct interviews and deductive conclusions are drawn. Based on the results of this study, the forms of dehumanization of the Moronene Hukaea Laea indigenous people include: (1) In 1997 the Moronene Hukaea Laea indigenous people experienced intimidation by the universe broom group such as burning houses and land and in 2002 repeated home destruction and eviction ulayat areas by the government because the Moronene indigenous people are in conservation areas or national parks, the pretext of expulsion and arrest of customary leaders and indigenous peoples of Moronene Hukaea Laea has based on a negative stigma that the existence of indigenous peoples is a group that destroys ecosystems and ecology. (2) In 2015 the stipulation of Regional Regulation No. 4 of 2015 is not substantive because it only regulates the existence of indigenous peoples, not the absolute determination of territory by the Hukaea Laea indigenous people. This is indicated by the policy of the Minister of Forestry which concluded that based on the total population of the Hukaea Laea Indigenous Peoples, only 6,000 hectares could be controlled. Based on this policy, the local government shows inconsistency towards the indigenous Moronene Hukaea Laea after placing its position as a mediator between the Minister of Forestry, conservation area managers, and the Hukaea Laea Indigenous Community.

Majlis ta'lim as the gateway for Islamic education that must face the problems that arise due to the development of an increasingly globalized world, is required to continue to improve its quality so that it can play a bigger role in bridging the gap between the real conditions of Muslims, so that it is reflected and realized a knowledge and Islamic social action. The process is ideally balanced with mental and character cultivation that enables the members of the assembly to be able to face life's problems. Mental and character that has been internalized within will become whole and unified in the soul, thus forming personal integrity. The notion of radicalism which leads to terrorism is an important understanding for the people in the city of Kendari. Community contact with radicalism is certainly not something that appears by itself in the midst of society. The notion of radicalism arises because of the communication process of conversations with others, both discussions about politics, economics, and various things, especially discussions about the understanding of religion which recently have very sharp differences and one of the places where religious understanding is studied is the Taklim Council. This study uses a qualitative method with a descriptive analytical approach. Data sources are primary and secondary data sources. Data collection methods used are observation, interviews and documentation with sampling techniques. This study shows three stages in dealing with the understanding of radicalism through the taklim assembly, first starting with the form of conciliation with the materials presented later by the taklim board administrators, so that it is not only jihad material through suicide bombings but studies that are mutual respect and respect between each other, especially inter-religious people. Second, the approach of the Taklim Council towards Radicalism is through reforming the assembly which is not known by the MUI management, both city and provincial administrators. Third, involve stakeholders and related agencies who are concerned about eradicating terrorism and radicalism.