The introduction and spread of Islam in South East Asia is an entry point for Islamisation of Nusantara history, but it has been the most probelmatic and unclear. In spite of that, there are some theories come up and set up the debates and polemic which have never be`the end. This article aims to break down the discources of the Islamisation of Nusantara, especially about the introduction and spread of Islam in South East Asia. Based on the prior library research with the cuallitatif approach methodology, this article examines five of those theories, namely are Indian, Arabian, Persian, Chinesee, and accomodative theories. Actually, those theories are arguments to answer three core problem, namely the origin place of Islam in South East Asia, the actors who came with, and the time of it's introduction. The debates of those theories will never be`the end becouse of the lack of data and the patisan interest to some core problems while ignore the other ones. This article not only explains theories of accommodation as sintesys, but also describes some factors and channels of Islamisation that has constructed some characteristics of Shoth East Asian Islam. These arguments are used to place the position of South East Asia Islam or Nusantara Islam as a Islamic cultural spheres that distinctive and equals to the others in the Muslim World.

This article examines a method of tafsīr taḥlīlī or quranic analytical method as one of the four prominent interpretation procedures to explain the content of Quran.  The existence of quranic interpretation is an intrinsically-extrinsically necessity for the primer resources of Islamic teaching.  The method of tafsīr taḥlīlī is an interpretation procedure to explain the content of Quran from many different aspects based on quranic sequences of verses.  The method of tafsīr taḥlīlī gives the freedom and the wide space of interpretation for Mufassir to make quranic explanation from the first verse untill the last one.  It is provided systematically and comprehensively based on the Mufassir’s competences and efforts. Nevertheless, every method has its own advantages or superiorities in some aspects on the one hand, as well as has its own weakness on the other hand.  The superiorities and weakness of the quranic interpretation methods do not mean a negative account, but those role as early warning systems for Mufassir to be more careful whenever interprate any verses of Quran.  There for, they can avoid some mistakes in producing the quranic interpretation.

This article is extracted from the philological-codicological research on the Mushaf Al-Qur' an (codex or INTRODUCTIONThe Guarantee of preservation of the Qur'an has in fact been mentioned explicitly by the Allah Almighty: "Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian. " (Q.S. 15:9). However, by no means, the efforts of preserving the Qur'an were not done by Muslims. Since the early days of Islamic Development, preservation of the Quran has become a tradition carried out by Prophet Muhammad and the Muslims in the early days of Islam. Writing mushaf Al-Qur' an has become an inseparable part of the efforts in the preservation of the Qur'an by Muslims. The tradition [ 250 ] AL-ALBAB Volume 3 Number 2 December 2014 of maintaining the Qur'an has been performed by Prophet Muhammad and his companions since the early development of Islam. The Messenger of Allah always repeated his recitation of the Qur'an every year with the guidance of the Archangel Gabriel. In addition, the Prophet also appointed several companions to be the katib al-wahyi (writer of revelation), such as Abdullah ibn Tasbit. The reading of the Qur'an over and over again has resulted in the qurra' (memorizer of the Qur'an), while the writing of the Qur'an was done on wooden barks, stone slabs and animal skins has resulted in artifacts that have been collected and written or copied back into the mushaf.The two types of tradition of the Qur'an preservation developed from generation to generation through the dimensions of space and time. Nevertheless, the development of a tradition of writing the Qur'an includes special restrictions for people allowed to rewrite it and restrictions regarding the writing style that serves as a common reference. In the context of Indonesia, the tradition of re-writing or copying the mushaf al-Qur' an has been in practice for a long time and done in various regions across the country.

It specializes in Indonesian Islamic studies in particular, and Southeast Asian Islamic Studies in general, and is intended to communicate original researches and current issues on the subject. is journal warmly welcomes contributions from scholars of related disciplines.

Convolvulus pluricaulis Choisy is a perennial wild herb commonly found on sandy & rocky areas under xerophytic conditions in northern India. It is a reputed drug of ayurveda and reported to posses antioxidant, brain tonic, nervine tonic, laxative and has been used in anxiety, neurosis, epilepsy, insomnia, burning sensation, oedema and urinary disorders. In the present study, methanolic extract of whole plant of Convolvulus pluricaulis Choisy was evaluated for antioxidant activity by using 1, 1-diphenyl-2-picryl- hydrazyl (DPPH) free radical scavenging model and anticonvulsant activity by using maximal electroshock seizure model. In antioxidant activity, ascorbic acid was used as standard agent while results of anticonvulsant studies were compared with phenytoin. Results of antioxidant activity have demonstrated significant free radical scavenging effect for methanolic extract of Convolvulus pluricaulis Choisy. IC50 value of methanolic extract was observed as 41.00μg/ml as compared to 2.03μg/ml of ascorbic acid. Methanolic extract of C. pluricaulis was evaluated for anticonvulsant activity at 250, 500 and 1000mg/kg. Experimental results have shown that at the dose of 500 and 1000mg/kg, C. pluricaulis didn't abolish the hind limb extension, but reduced the mean recovery time from convulsion.