Name : Afif Iko Z

NIM : 20150520001

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.