<p>The Student Islamic proselytizing Organization (LDK) became a machine of cadre forming and expansion for Islamic political movements, <em>Ikhwanul Muslimim</em> (Muslim Brotherhood) and <em>Hizbut Tahrir </em>to achieve their ideological ambitions. These movements were believed to have harmful threat for Islamic moderate in Indonesia. Therefore, the adherents of Islamic moderate at IAIN were trying to take over LDK IAIN Salatiga from <em>Ikhwanul Muslimin</em>. This study aimed to describe and analyze revolutionary movement and its development in shaping moderate LDK networking. This study used descriptive qualitative method. The data were taken from the study of literature, interview and field observation. Research findings showed that taking over LDK IAIN Salatiga by moderate group was started with shaping LDK <em>Nusantara</em> as a means to form cadres. Having been successful in taking over LDK IAIN Salatiga, it then went out from the networking of LDK <em>Ikhwanul Muslimin</em> and planned to establish moderate LDK networking among universities which was called FKKDKN (Communication Forum for-in Campus Islamic proselytizing a whole Archipelago/<em>Nusantara</em>). This article is expected to inspire moderate movements on campuses believed to be machine to form cadres of Islamic political movement and radicalism.</p>

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Tradition is a pattern of behavior that has deep roots in a society or can be interpreted as a habit that has long been carried out by a certain community in an area, which means carrying out the tradition means also carrying out the process of socialization between generations. Eachs region has a different culture. One of the traditions that is still carried out by the people in Jatirejo Village is the Suroan tradition or commonly called 1 Muharram. The Suroan tradition is a traditional Javanese ceremony in welcoming the Javanese new year which is a cultural assimilation of Javanese culture and Islamic culture carried out by Sultan Agung. People in the village of  Jatirejo themselves celebrate it with various forms of activities carried out each year.Suroan tradition which aims to express gratitude to Allah SWT, asking for fortune to be given blessings and gratitude for the harvest and most importantly, so that villagers avoid all kinds of dangers and diseases that afflict or reject. The implementation of the Suroan tradition in the village of  Jatirejo, begins with a deliberation between residents and local village officials, then the main event of the Suroan and closing traditions.As for the problem formulation in this study is "how are the economic and religious motives implications in the implementation of the Suroan tradition in the community of  Jatirejo Village, Suruh District, Kab. Semarang ".

This paper explores the studies of the thin line between discretion (freis ermessen) with a criminal act of corruption, using Islamic law’s perspective as one of the law material in Indonesia. Aim of this paper is to make boundaries between discretion which made based on State Administration Product and regulation and help an officer who does discretion will not be trap in a criminal act of corruption through Islamic law’s perspective. This paper purpose four boundaries. First, the boundaries can be seen through understanding the qawāidul fiqhiyyah especially related to governance. Second, act of detournement de povouir (abuse of authority) and abus de droit (arbitrariness) are contradictive with prophetic’s characteristic such as ṣiddiq (honesty), amanah (accountability), tablig (effective communication), faṭonah (smart and heedful). Third, detournement de povouir or abus de droit can categorized as jarimah takzir which can be punish by the authority above them. Fourth, effort to prevent the criminal act of corruption are with uswah leadership, muraqobah, qanaah, and commitment to take care themselves and their family with halal income. For that, public administration can consider using universal values in Islamic Law to help doing discretion without trapped in criminal act of corruption.

People’s perception of Pancasila seems to be on the way back. It reminds us that the acceptance of Pancasila as the national ideology is actually not something taken for granted. For that reason, it is necessary to refresh the Pancasila from aspects of knowledge, understanding and practice of the philosophical values contained in it. Law development must be started from the values of Pancasila, because essentially Pancasila is a milestone of convergence of ideas and thoughts on the basic philosophy of state discussed deeply by the founders of the state. Pancasila becomes a sublime agreement (modus vivendi) which is then established as the foundation of state ideology. In this case, Pancasila becomes the rational basis of assumptions about the law to be established as well as the orientation that shows where the nation and state should be established. Thus, Pancasila is an agreement and consensus to build a nation of one country, without considering the different backgrounds that include religion, race, ethnicity, culture, language and others. As the foundation of the state, Pancasila becomes the rechtsidee that should be written in every law-making and enforcement.