This transparency is realized by providing open access to all walks of life in
every process. In religious terminology, this transparency is synonymous with honesty. Honesty is an important pillar in the formation of good governance. Leaders are dishonest and often manipulate their citizens, and vice versa. The citizen is dishonest, even to himself, so he can not convey his wish to the ruler over his rights and obligations. Allah says: "O ye who believe, fear Allah, and be with those who are truthful and righteous." (Surat At-Taubah [9]: 119) In addition to being transparent and honest, the other pillars are accountable. In the language of religion, this is related to mandate, faithfulness, and proper promise (al-amanah wa al-wafa 'bi al-'ahdi). People who put forward transparency and are honest in their behavior, will usually be reliable, and determined to be faithful and appropriately committed. It is human beings who are ordained to be caliphs on this earth have a responsibility to manage life. The form of responsibility is of course diverse, and very dependent on the role dilakoninya, as implied by Allah swt. In a letter of the Qur'an al-Karim; "Allah hath commanded you to deliver the message to the one who is entitled to receive it ..." (Surat an-Nisa '[4]: 58). One of the forms of responsibility is to be faithful and keep the promise, whether it be a faithful promise between himself and his God and between himself and his neighbor. Allah SWT says: "O you who believe, fulfill your contracts ..." (Surat al-Maidah [5]: 1) The next pillar is participation, which is meant here is the togetherness of the actors, including the marginal and women to mutually talk about, plan, and make policies on the management of public resources and oversee and evaluate its implementation. Terminolongi is in the language of religion is known by the principle of at-ta'awun (gotong-royong). This pillar is important because no matter how individuals have held honest, responsible, and fair nature, but without being accompanied by a spirit of cooperation and co-operation, it is so difficult to achieve common good. In this case, this gotong-royong is part of the consolidation effort and the strengthening of communities to enlarge their ideals. Of course the cooperation is aimed for the common good. In this context, Allah (SWT) says: "... And please-help you in doing good and piety, and do not help in sinning and transgression ..." (Surah Al-Maidah [5]: 2) The above principles should be supported by the government's intention to uphold the rule of law with the principle of justice for others. At the same time, this is also accompanied by the government's favor to the interests of society in all its forms of wisdom. This portrait is the ideal that Islam wants in what is called the best people's predicate (Surah Ali 'Imran [3]: 110). At the level of simple, as a form of socio-political interaction in a democratic, participatory, transparent and accountable process of governance, Good Governance should begin with the sharing of information, expertise and other resources needed by policy actors in the policy process (formulation, Omplementation and evaluation of policies) (Imanulhaq Faqieh: 2013). The policy actors referred to here are Government, Private, Legislative, NGO and other Civil Society. Finally, the product quality of the policy process is closer to the common interests and interests. It is time to interpret the relationship between the elements of the state, so that the state management does not overlap and not oriented to the "benefits" of the community but able to touch all layers of society as mandated by the 1945 Constitution. Is not the relationship, according to the word of the Prophet, "will give effect to prosperity and menhantarkan glory , Man ahabba an yubstho lahu fi rizqihi wa yunsya'a lahu fi atsari fal yashil rahimahu ". A good hospitality mechanism will result in an effective deliberation process and lead to a decision based on mutual consensus.