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"Ikhwanul Muslimin yang didirikan oleh Hasan al-Banna, selain sebuah gerakan keagamaan juga merupakan sebuah gerakan politik, di satu sisi pemikirannya ini dianggap membawa perbaikan terhadap moral dan keberagamaan, tetapi di sisi lain secara politik gerakan ini cendrung mendapat stiqma negatif , sebagian kalangan menganggap bahwa pemikirannya merupakan salah satu pemikiran frndamentalis, pemikiran yang identik dengan radikalisme, ekstrimisme, fanatisme bahkan terorisme, di Mesir, tempat kelompok ini didirikan dalam pergerakannya bercita-cita menegakkan syariat dan hukum Islam, gerakan trans nasional ini mengusung tdeologi Islam, di Indonesia, sebagian kalangan mengangeep pemikiran politik ini berbahaya bagi ideologi Pancasila serta pada saainya akan menjadi ancaman bagi keutuhan NKRI. Berdasarkan permasalahan diatas tesis ini membahas tentang ancaman pemikiran infiltrast pemikiran politik Icwanut Muslimin terbadan sistem pemerintahen Indonesia yang merupakan tela’ahan terhadap pemikiran politik Hasan al-Banna, agar dapat menjelaskan dan mepgungkapkan secara mendalam tentang pemikiran konsep dan paham dan tentang sistem pemerintahan negara. Di metode anelitis deskriptif yang sumber-sumber datanya ditela’ah melalui penelitian kepustakaan dengan diklasiftkasikan kepada jenis data, yaitu data primer dan data sekunder. Dalam penelitian ini penulis menemukan bahwa pemikiran politik Hasan al-Banna banyak berakar dari menanggapi kondisi sosial masyarakat Mesir pada waktu itu, terutama pendudukan Ingeris di Mesir dan pemikiran tokoh-tokoh pembaharu Islam sebelumnya, hal inilah yang menjadi salah satu faktor lahirnya Ikhwanul Muslimin yang terkesan militan dan radikal, yang bertujuan mengembalikan masyarakat Mesir kepada ajaran Islam yang mumi. Menurut Hasan al-Banna Islam merupakan agama yang universal, ajarannya mencakup semua aspek kehidupan. Islam adalah negara, ekonomi, politik, hukum dan lainya. Sistem demokrasi didukungnya dalam menentukan sistem pemerintahan, pendapatnya bahwa Islam tidak menentukan sistem tertentu yang harus dipilih oleh umat Islam, islam membebaskan umainya untuk memilih sistem pemerintahannya sendiri asalkan menerapkan dan memperjuangkan syari‘at Islam. Baginya ada tiga pilar yang menjadi penopang pemerintahan Islam, yakni rasa tanggung jawab pemerintah, kesatuan masyarakat dan menghargai aspirasi rakyat. Pemerintahan merupakan salah satu dari pilar agama, sehingga keduanya saling berhubungan. Agama memerlukan pemerintahan sebagai lahan penerapan ajaranajarannya dan memanfaatkan kekuasaan negara untuk memperjuangkan agama. Sedangkan pemerintahan memerlukan agama sebagai ideologinya dan mewarnai kehidupan dalam suatu negara.

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Movement of the Muslim Brotherhood founded by Hasan al-Banna, other than a religious movement is also a political movement, at one side of this movement is considered to briag improvements to the moral and the diversity, but on the other side of the political movement tends to have negative stiqma, some circles consider that this movement is one of the fundamentalist movement, a movement synonymous with radicalism, extremism, fanaticism and even terrorism, in Egypt, where the movement was founded in the movement aspires to enforce the Shari'a and Islamic law, transnational movement was carrying the ideology of Islam, in Indonesia, some circles considered a dangerous ideclogy of this movement for the ideology of Pancasila, and in time will become a threat to the integrity of NKRE.

Based on this thesis discusses issues concemming the Muslim view Ikwanul movemeni against the state goverment system that is tela’ahan to the political thought of Hasan al-Banna, in order to explain and express in depth about the concepts, understanding and views about the system of sfate government. In doing this research, the author uses descriptive analytical method, qualitative approach to data sources through library research ditela'ah with diklasiftkasikan to the type of file, ie primary and secondary file.

In this research the author discovered that the political thought of Hasan al-Banna was a lot of roots in Egyptian society responded to the social conditions at the time, especially the British occupation of Egypt and the thought leaders of Isiamic reformer before, this is what became one of the factors which the birth of the Muslim Brotherhood movement impressed the militant and radical, which © aims to restore the Egyptian society to the pure teachings of Islam, in accordance with Quran and Hadith. according to Hasan al-Banna, Islam is a universal religion, teachings cover all aspects of life. Islam is the state, economic, political, fegal and others. Supports the democratic system in determining the system of government, his view that Islam does not specify a particular system should be elected by Muslims, Islam frees people to choose their own government system and fight for as long as applying Islamic shari‘ah. For him there are three pillars to support the Islamic government, namely a sense of responsibility of the government, the unity of society and appreciate the people's aspirations. Government was one of the pillars of religion, so both are interconnected, Religion requires government as a commercial application of his teachings and using state power to fight for religion. While the government requires religion as ideology and the color of life in a country."

"Skripsi ini membahas tentang peranan gerakan mahasiswa Universitas Indonesia dalam Reformasi Indonesia 1997-1999. Menjelaskan perkembangan gerakan mahasiswa Indonesia mulai dari tahun 1978 hingga masuk masa Senat Mahasiswa Perguruan Tinggi tahun 1990 yang ditandai dengan lahirnya Surat Keputusan Menteri Pendidikan dan Kebudayaan Fuad Hassan, No. 0457/1990. Perubahan pola gerakan mahasiswa untuk beradaptasi menghadapi represi dari pemerintah. Serta kembali berkembangnya gerakan mahasiswa seiring mengendurnya tekanan pemerintah. Skripsi ini juga menguraikan aksi- aksi demonstrasi dan pergerakan mahasiswa UI dalam memperjuangkan reformasi Indonesia, termasuk dinamika internal mahasiswa UI yang terbagi menjadi dua, yaitu Senat Mahasiswa Universitas Indonesia dan Kesatuan Aksi Keluarga Besar Universitas Indonesia.

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This thesis discusses the role of Universitas Indonesia student movement for Indonesia Reformation 1997-1999. It describes the development of Indonesia student movement from 1978 until the period of Student Senate in 1990, which marked by the Decree of Minister of Education and Culture, Fuad Hassan, No. 0457/1990; the adaptation of student movement to face the repression from the government by changing its pattern; as well as re-development of the student movement as the loosening of government pressure. This thesis also describes the demonstrations and UI student movement in fight for Indonesia Reformation, including the internal dynamics, which divided UI student to Student Senate and Family Action Unit (KB UI)."

"Student movement against military power in Bandung, 1970-1974"

"Student movement against military power in Bandung, 1970-1974"

"The research of this thesis aims to know the position of Ikhwanul Muslimin's movement which grows and develops in Egypt, track the genealogy and the history of Ikhwanul Muslimin, the concept and the movement as well as the prominent figures who have influence in the social political movement in Egypt. Besides describing the position of Ikhwanul Muslimin, the research also tries to reveal its influence to the social political changes in Kinanah.

In the research, the writer uses qualitative approach with descriptive study method through literature study and interview with experts in this field. One of the findings is that the influence of Ikhwanul Muslimin upon the social political changes in Egypt is very dominant through the interaction process of the prominent figures and the followers of Ikhwanul Muslimin with the Egyptian leaders.

Since its existence (1928), the political map in Egypt has entered new era. The policies of the leading authority in Egypt have experienced changes, rise and fall, because of their interaction with Ikhwanul Muslimin. The writer classifies the interaction between Ikhwanul Muslimin and the government of Egypt into two periods. They are pre-revolution and post-revolution.

First, was pre-revolution period. The encounter between Ikhwanul Muslimin and Egypt government were often colored by conspiracy, oppression, which later welcomed with demonstration and competition in fighting for power. Ahmad Mahir Pasha?s government frightened their rooted power, until they tried to hamper Ikhwan in election competition by counterfeiting the result of the election, hampering the candidates and arresting the Ikhwanul Muslimin's activists. The strict policy towards Ikhwan was also inherited by Ahmad Mahir Pasha's substitute, al-Nuqrasyi Pasha who suspected Ikhwan as the responsible one for the killing of Ahmad lvlahir Pasha. Al-Nugrasyi Paslia'policy had brought about demonstration by Ikhwanul Muslimin,which resulted in the stepping down of al-Nuqrasyi in February 15, 1946.

Looking at the two-generation leadership - Ahmad Mahir Pasha and al-Nuqrasy Pasha - which failed, Ismail Shidqi Pasha who replaced al-Nugrasyi attempted to accommodate the aspiration of Ikhwanul Muslimin. His leadership strategy was to approach Ikhwanul Muslimin and persuade its prominent figures to cooperate. This brought advantages to the government, but disadvantaged Ikhwanul Muslimin which got attack and slander from Wafd and Communist Parties. They also accused that Ikhwanul Muslimin was on the government side while they would always be critical towards the government's policy.

Second, post-revolution period. There were three government in Egypt that included Ikhwanul Muslimin in this post-revolution era; directly as well as indirectly, through confrontative radical interaction and also moderate one.

First, the era of Gamal Abdunnasser. Although Nasser and revolution got the support from Ikhwanul Muslimin at first, Ikhwanul Muslimin opposed it after it was proved that Nasser didn't intend to build Islamic country, and promoted nasionalism and socialism of secular Arab instead. When the relationship with IIkhwanul Muslimin became worse, sporadic war occurred between the government and the Ikhwanul Muslimin, which in many occasions turned out to be violence. Finally in 1966, Nasser decisively eradicated lkhwanul Muslimin until its roots, executed the main ideologist Sayyid Qutb and other figures, arrested and jailed thousands of people, and chased after other members that they hid or ran into exile. Before the end of Nasser period, the country had shackled religious institution and gagged Islamic opposition, including Ikhwanul Muslimin.

Second, Anwar Sadat era, who governed from 1971 to 1981, inherited Egypt from Nasser. He got the authority when Arab was beginning to get up from its fall in 1967 and after Nasser's death. Sadat realized this condition, so that he tried to form his own identity and political legitimating, taking advantage of Islam to eliminate Nasseris and left group. But, Sadat's accommodative policy didn't last long, authoritarian covered Sadat back and the eradication to his opponent was greater, including to those who criticized his home affair and foreign affair policies. This act reached a peak in 1981, when Sadat jailed more than 1500 people from all walks of life; Islamic activists, lawyers, doctors, journalists, lecturers, political opponents and previous governmental ministers. These restrains triggered the more radical Islamic opposition which finally culminated in the killing of Anwar Sadat, in November 3, 1981 by the followers of Jamaah Al-Jihad while he was visiting the military parade commemorating the 1973 war.

Third, Husni Mubarak, who was previously the vice president, filled in the position of president with new spirit and strategy. The style of President Muharak as well as the awakening of Islam experienced changes in the 80s after the death of Sadat. While the Islam awakening's style in 1970s revealed as confrontative and violent movement, in 1980s the Islamic movement entered the main stream and the organization of Islam activists.

Mubarak's policies were more careful, attempting political liberalization and tolerance, while at the same time he took quick and decisive action to those who wanted to use violence to oppose the government authority. He carefully separated religious opponents, political opponents, and direct threats to the country. Mubarak's government was more accommodative to its opponents, giving space for them to voice their aspiration. He thought that Ikhwanul Muslimin and other religious opponents were proves of Islam awakening, and also the search of their relation format with the country."