This study examined critically Montessori’s concepts on early childhood education through Islamic Psychology perspective. This research used qualitative methodology with a literature approach. The results showed that (1) Montessori’s method pays more attention to the cognitive aspect of children development while children potential doesn’t only consist of cognitive, affective, and psycho-motoric aspects, but also spiritual one; (2) Reinforcement are not needed in Montessori’s method, while in Islamic Psychology, rewards can increase children's learning and punishment is needed to make children become disciplined in carrying out the rules; (3) Learning environment should be structured, in order, realistic and natural. This concept is suitable for upper class educational institutions but it would be difficult for middle-low income groups since the materials required by Montessori’s method is expensive enough. (4) Parents and teachers are required to become observers and interpreters. This role may pose problem on the part of parents and teachers since not all parents and teachers have criteria to act as is it expected by Montessori’s method.

<p>The trend in terrorist acts nowadays is using women as <em>perpetrators with a feminine approach. To respond to the condition, the figure of the Cirebon women ulama takes a very significant role. When women could be recruited as terrorists, it should be easier too to get them back to become agents of peace. This study originally attempts to describe the experiences and efforts of Cirebon women ulama in the process of socio-religious transformation in the Cirebon society towards a better direction, namely counteracting religious-based intolerance in Cirebon. This study was conducted through a descriptive qualitative method with a phenomenology approach. Primary data were obtained through documentation study, interviews, and direct observations with Cirebon women activists from various community organizations and non-governmental organizations. The results showed that there are several strategies used by Cirebon women ulama in countering religious radicalism such as (1) developing religious literacy among Cirebon society; (2) shifting communication patterns from monolog to dialog; (3) reviewing curriculum and the process of learning; (4) live-in with other religious communities and beliefs, and (5) establish institutional networking.</em></p><p><em> </em></p><p><em><br /></em><em></em></p>

Radicalism has the potential to become more widespread in a younger generation of Muslims who are too textual, exclusive, extreme and uncritical. Their ethos of struggle has created a momentum to contest radical ideologies of Islamic radicals. This study investigates the potential for the radicalisation of Islamic students in Indonesia and formulates an approach of integrating national and religious values to mitigate the potential for radicalism. A qualitative research approach is used, and data were collected by distributing questionnaires to Indonesian Islamic student activists. Interviews were also conducted with experts to strengthen secondary sources of information. The results show that the potential for Islamic student to be exposed to radical activists is high. Through categorisation, interpretation and analysis, it was found that the concepts and spread of radicalism were more influenced by religious interpretations than social tolerance factors. In addition, the religious nationalist approach is formulated based on religious terminology and religious narratives.Contribution: This research contributes by assisting colleges’ efforts in building a detection system and mitigating the risk of student radicalism through a religious nationalist approach.

This paper attempted to analyze critically the women's movement that had been developing so far and tried to offer the ideology of the gender movement based on the values of humanism of Islamic Psychology. This study used a qualitative methodology with a literature approach. The results showed that (1) the male clone tendency in the women's movement had actually been predicted by various parties, including by the female activists. Because of the obsession to equalize the active role of women as equal to men, the women's movement was trapped in standardizing themselves with male masculinity figures. On one hand, they rejected male domination on women, but on the other hand the ambitions of their movements are directed towards seizing the dominant patriarchal system and violating it under the authority of women. Even though Islam places women in the frame of proportionally optimistic rational roles. That is, Islam does not make women fully pretend to be 'backward' entities so that it does not allow them to gain enlightenment and Islam rejects thoughts that are too optimistic to position 'front' women as the sole determinant of their lives and must be above men. Both of these views have reduced women to fall into the destruction or glorification of human quality by ignoring the greatness and power of Sunnatullah over the surrounding conditions; (2) According to the values of humanism of Islamic Psychology, the ideology of the gender movement should depart from the needs and be based on a) Women's selfactualization rather than self-exploitation; b) Women's Active participation rather than their mobilization and domestication. (c) Partnership rather than rivalism. AbstrakPenelitian ini menelaah secara kritis gerakan perempuan yang selama ini berkembang, serta menawarkan idiologi gerakan gender yang berbasis pada nilai-nilai humanisme Psikologi Islam. Penelitian ini menggunakan metodologi kualitatif dengan pendekatan literatur. Hasil penelitian menunjukkan bahwa (1) Kecenderungan male clone (tiruan laki-laki) dalam gerakan perempuan sesungguhnya telah diprediksikan oleh berbagai pihak, termasuk oleh para aktifis perempuan. Karena obsesi untuk mensejajarkan peran aktif perempuan setara dengan laki-laki, maka tak jarang gerakan perempuan terjebak pada standar dan norma-norma maskulinitas yang dikritiknya sendiri. Di satu sisi, mereka menolak dominasi laki-laki atas perempuan, tetapi di sisi lain ambisi gerakannya justru diarahkan untuk merebut sistem dominatif patriarkhi dan melanggarkannya di bawah kekuasaan perempuan. Padahal Islam menempatkan perempuan dalam bingkai peran rasional yang optimistik proporsional. Artinya, Islam tidak menjadikan perempuan berpretensi sepenuhnya sebagai entitas "terbelakang" sehingga tak memungkinkannya memperoleh pencerahan dan Islampun menolak pemikiran yang terlampau optimistik memposisikan perempuan "terdepan" sebagai penentu tunggal bagi kehidupannya dan harus berada di atas laki-laki. Kedua pandangan ini telah mereduksi HUMANISMA: Journal of Gender Studies Vol.03, No. 01, Januari-J...

Al-Maududi and Qutb are two Islamic thinkers who are often claimed to be figures of Islamic fundamentalism. The thoughts of these two figures are strongly suspected have an influence on the emergence of the spirit of fundamentalists in various parts of the Islamic world to establish an Islamic state. It is here that the significance of the historical study of Islamic political thought of the two figures is important to reveal. Through a literature review, this paper aims to find out the differences and similarities in the political vision between al-Maududi and Sayyid Quthb regarding the form of the State. The results of the text review of the thoughts of the two figures show that both ideas characterized more constructive suggestions for the administration of an Islamic state, rather than offering a concrete form of government. Although both have a similar obsession about the Islamic state, the strategies adopted by both of them in reaching their obsession have differences. Maududi was more inclined to the form of cultural movements, while Qutb was more likely to choose revolutionary movement.