The dominant use of English in every field covering politic, economic and sosial culture these days has manifested in its gaining a special position in many countries where it is not spoken. In Indonesia, it is a foreign language officially constituted as part of national education curriculum and becomes a requirement in a number of higher education and workforce entry. Yet, ELT in Indonesia faces various constraints including, but is not limited, the anxiousness to threat the purity of Bahasa Indone-sia, the national language, and the worry about liberal western values embedded in English to corrupt the youngsters moral and attitudes. Interestingly, Islamic education that maintains a vital role among Indonesians has included English alongside other secular sciences and technology as part of its curriculum in its current advancement. In this regard, the paper will show how critical Islamic education role among Indo-nesians is, how ELT in Indonesia has developed, what challenges it experiences, and what opportunities it posseses in the context of Indonesian Islamic Education. The paper argues that Islamic education remains the choice of the Indonesian Mus-lim communities as long as it is able to meet the demands of living in the globalization era while keeping the Islamic values in all the learning process. It further suggests that ELT in Indonesia needs to incorporate Islamic values and show that English learning put no threats and negative influences to Indonesian culture in general and Islamic religious values in particular.

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This research aims at knowing: (1) the realization of politeness of verbal and non-verbal directive speech acts of students, (2) deviations on politeness principles of students’ directive speech acts, and (3) the determining factors to the politeness and non-politeness of verbal and non-verbal directive speech acts for the Tenth Grade students of SMA Negeri 1 Mataram in the process of learning in the classroom. Research subjects in this study were the teachers who taught Indonesian, English, Economics, History, Mathematics, Religion, Civics, and Natural Sciences (IPA), and all students who are in class X of IPS 2, IPA 1 and IPA 3 in SMA Negeri 1 Mataram. This research belongs to qualitative descriptive study. The data were collected using observation method. The results of this study showed that: (1) there is the emergence of speech acts of the verbal and non-verbal directive of the students in the learning process, such as directive speech acts of rebuking, commanding, banning, advising, asking, reminding, satirizing, suggesting, threatening, rebuking, and (2) there is deviation of the principle of politeness of directive speech acts that is deviation of principle of one maxim, two maxim, and deviation of three maxim, and (3) there are influencing factors for the politeness and non-politeness of verbal and non-verbal directive speech acts of students in the learning process , including linguistic and non-linguistic factors.

Anti-corruption education in Islamic religious colleges aims to provide students with sufficient knowledge about the ins and outs of corruption and its eradication and instill anti-corruption values. This descriptive qualitative research with the literature study method examines various reference books, state regulations, and journals relevant to the research topic. This study captures and describes the concepts and models of anti-corruption education management in religious colleges. The student anti-corruption movement is expected to appear at the front as a driving force. Students are supported by their basic competencies: intelligence, critical thinking skills, and the courage to state the truth. This study found that there are three models of anti-corruption education at PTKI (religious universities) in Indonesia, namely 1) integrated anti-corruption education in courses, 2) integrated anti-corruption education in student activities, and 3) cultural habituation and anti-corruption character in the academic community.

The development of science grows rapidly. However, this phenomenon raises a huge impact for Muslims. It has been our behavior  that distinguish between Moslem Science and other knowledge. There is a discriminative treatment against the two types of science. Muslims are divided into those who have positive perception of the Islamic sciences, and negative to other, or vice versa. Based on the reality, Al-Faruqi says that there is no other way to raise Islam, except to reassess the culture of Islamic scholarship in the past, present and modern scholarship as well, and then process them into scientific to be a mercy to the world through what called "integrated science". From the background, the purposes of this study are 1) To know the concept of science integration Ismail Raji al-Faruqi sight. 2) To know the method implementation of the science integration concept in Ismail Raji al-Faruqi sight. This research uses descriptive-analysis method. Descriptive method tries to explain the concepts of Ismail Raji al-Faruqi thought about the science integration. While the analysis technique used is a combination among deductive, inductive, and interpretation. After the research completed, it could be concluded that the Science Integration Concepts in Ismail Raji al-Faruqi sight shows us that science is not value-free and must be based on the method of monotheism. Tauhid principle should be the basic or the main foundations in the development of science in Islam. So that, it shows us to the development of community beneficial. The idea of science Islamisation is one solution to overcome the people problems. The ideas are implemented in 12- work plan steps in Science Islamisation program.

Adolescence is the phase of the transition periode in the age range of 11-20 years. Bullying behavior in adolescents is aggressive behavior that is done intentionally and occurs repeatedly to attack a target or victim who is weak, insulted and unable to defend himself, can have a negative impact on individual life, academic life, social life for perpetrators, victims and witnesses of bullying, if it is not properly addressed the risk of negative developmental behavior of adolescent behavior can affect the next stage of growth and development. This study aims to look at the relationship between the psychosocial development of adolescents and bullying behavior at SMAN I Tolitoli. Methodology: The design in this study was quantitative with 148 samples using the Proportionate Stratified Random Sampling with a cross sectional approach tested using chis-square. The results showed that 30.4% of adolescents had normal psychosocial development and 69.6% of adolescents had abnormal psychosocial development, students with behavior that carried out bullying behavior were 59.5% and students with behavior that did not conduct bullying behavior were 40.5%. Conclusion: there is a relationship between the psychosocial development of adolescents and the bullying behavior of adolescents at SMAN I Tolitoli. The results obtained p value of 0.016, the value is smaller than the alpha value of 0.05. It is hoped that for students to increase the creativity of adolescents, parents and schools provide health education about the dangers of bullying behavior.

Prophetic education is an educational model inspired by the educational model exemplified by Muhammad. The learning model practiced by the Prophet aims to form productive human beings and can contribute to the birth of scientific life that does not stop at the level of mere knowledge but can also be realized in daily life. Prophet Muhammad SAW. always make good as the main agenda and mission in each person's actions. He also became a human model that always rejected all forms of munkar and became evidence of the moral highness of the Prophet Muhammad. Therefore, his actions are often imaged as the Qur'an. Prophetic education is Islamic education based on values of humanization, liberation, and transcendence. These three pillars should be the central theme of Islamic education. First, calling on the righteous (ta`muruna bi al-ma'ruf). This can be understood as the spirit of fighting for humanitarian values. Second, preventing all forms of disobedience (wa tanhauna "an al-munkar). This point can be understood as an effort to liberate from all forms of oppression (liberation). Third, believe in Allah (wa tu"minuna billah) which means the idea of transcendence. A concept of faith that removes all forms of worship of God besides Allah SWT.

This study aimed to examine the effects of relay-planting several species of legume crops at various ages of rice plants on growth and yield of red rice grown together with legume crops in pot culture under aerobic irrigation systems. The pot experiment was carried out in a plastic house from August to December 2018, designed according to the Complete Randomized Design with three replications and two factorial treatment factors, namely legume species (s1= peanut var. Hypoma-3, s2= mungbean var. Kenari, s3= soybean var. Dering-1), and ages of red rice when the legume crops were relay-planted (u1= relay-planting at 1 week after seeding rice (WASR), u2= 2 WASR, u3= 3 WASR, and u4= 4 WASR). The results indicated that the ages of rice when the legume crops were relay-planted showed more significant effects on growth and yield components of the red rice compared with the legume species did, but there were no interaction effects between the two treatment factors tested. Among the various ages examined, relay-planting legume crops when the red rice age was 3 weeks resulted in the highest growth and yield components of the red rice examined, in which the mean values of tiller number (26.2 tillers/clump), panicle number (20.4 panicles/clump), filled grain number (1030 grains/clump), and grain yield (26.88 g/clump) were highest compared with relay-planting legume crops at other times. Among the species of legume crops examined, mungbean var. Kenari grown together with the red rice resulted in the highest average of red rice grain yield (25.99 g/clump) as well as the highest harvest index (47.01%) compared with the other legume species.