The history of the establishment and improvement of the Islamic family law in Indonesia can never be separated from law cultural evolution discourse that occurs from time after time. The first model of the evolution motor laid on the spirit of the Islam spreaders who applied inculturation brought forth the Arabization of Islam. In the acculturation phase, the improvement of family law is paused and make the mazhab asy-syafiiyyah as the main base in family law enforcement. The call for improvement reemerged in the 1950s by introducing Indonesian Fiqh and bilateral inheritance. The course continued to the reform era noted by the introduction of CLD-KHI as a counter to KHI and expected to the new marriage regulation. However, the movement was halted again since acculturation has rooted in the development of Islamic family law.

The people of Muna has a tradition called Katoba. Historically, the existence of this tradition was related with the earlier penetration of Islam in Muna at 1629-1665 AD, during the ruling period of La Ode Abdul Rahman (titled Sangia La Tugho). Since the ruling period of Sangia La Tungo until today, the Katoba tradition has been growing stronger as it has institutionalised in the Muna Cultural System. The tradition is performed on to children aged 7 to 11 and guided by a village imam (imamu). During the procession, verbal interaction happens between the imamu and the child. The verbal interaction, while reflecting the child‘s everyday language, also shows occurances of figurative language expressions. The reason in using figurative language is to help children to better understand the messages and advices of Katoba and to give special meaning or certain effects.

This research tries to explain the process of Islamization in Manado where the Alkhairaat Da’wah as the object, as it is viewed to have important role in the process, especially to offset and stem the missionary during the colonial era. This research is a historical one limited to the 1947-1960 period of time. The limitation is due to the fact that in 1947, the Alkhairat education and da’wah started blossoming and put color in public spaces in the postcolonial Manado. In 1960, the Alkhairaat da’wah became more visible for the establishment of their pesantren located in Komo Luar as the first pesantren in Manado. Heuristics, verification, interpretation, and historiography are essential methods in order to achieve a critical history. The research finding then shows that Islamization process and Islamic progress in Manado in mid 20 AD can be separated from the important role of Alkhairaat in da’wah and education. In the same period of time, Socio-cultural changes occur among Islamic society in Manado that promote views of tawasuth (moderat) tasammuh (tolerant), tawazzun (balance), and taaddul (fair) which reflect the religion views.

Artikel ini ditulis untuk memberikan gambaran tentang sejarah uang dalam Islam. Guna memperoleh data yang dimaksud, penulis melakukan kajian kepustakaan. Sistem Ekonomi Islam berbeda dengan sistem ekonomi kapitalisme, sosialisme, ekonomi campuran, komunisme dan sistem ekonomi tradisional. Salah satu perbedaannya adalah pandangan tentang fisik uang. Fisik uang dalam sejarah Islam bertransformasi sesuai keinginan para pemimpin Islam yang bekuasa, dari mulai emas, perak, hingga uang kertas. Penjabaran tentang uang pada dimensi sejarah menjadi sangat penting karena munculnya geliat komunitas uang dirham saat ini, di mana kuasa uang kertas sudah sangat menggurita di seluruh dunia.

In this global era, people see that development of the Pharmaceutical Science has come from the West. In fact, the progress achieved by the West is closely related to the previous time, that is Islamic world. The Muslim pharmaceutical scientists not only dominated scientific research in the pharmaceutical field but also determined compositions, dosages, ways of administering, and effect of drugs (both the simple and the combination). The glorious era of Islam is the peak of pharmaceutical sciences. Some of the figures known as seperti Jabir bin Ibnu Hayyan, Ibnu Masawayh, Al-Kindi, Sabur Ibnu Sahl, At-Tabari, Ar-Razi, Al-Zahrawi, Ibnu Sina, Al-Biruni, Al-Ghafiqi, Ibnu Zuhr, Ibnu Thufayl, Ibnu Rusyd, dan Ibnu Al-Baythar were frontiers and even their research pieces are still being used as references in modern pharmaceutical and medical study both in the Eastern and Western countries.