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Abstract A woman has great potential, as well as a man, it can be seen from the various roles of woman needed in society, including: the role of reproduction, economic, social, political and Islamic leadership. However, in Islamic leadership, most women are only members of the management in social organizations, because they are deemed not have brave characteristics like men, except the social organization that all of the members are women. this is because women's interests are not accommodated in various political decisions. Education is the main factor that determines the activeness of women as administrators of political parties, obstacle experienced by women in political parties, including through a number of issues such as; education, employment, justice and gender equality, domestic roles, patriarchal culture, religion and family relationship. Woman, who has the competence to lead the country, could be heads of state in the modern society context, because the modern government system is not same with monarchy system in classical times, where the head of state must control all state affairs. Whereas in the modern era, there are separate sections in shaping the performance of leader of state. Keywords: Women's Leadership, Islam, Gender

Abstract A woman has great potential, as well as a man, it can be seen from the various roles of woman needed in society, including: the role of reproduction, economic, social, political and Islamic leadership. However, in Islamic leadership, most women are only members of the management in social organizations, because they are deemed not have brave characteristics like men, except the social organization that all of the members are women. this is because women's interests are not accommodated in various political decisions. Education is the main factor that determines the activeness of women as administrators of political parties, obstacle experienced by women in political parties, including through a number of issues such as; education, employment, justice and gender equality, domestic roles, patriarchal culture, religion and family relationship. Woman, who has the competence to lead the country, could be heads of state in the modern society context, because the modern government system is not same with monarchy system in classical times, where the head of state must control all state affairs. Whereas in the modern era, there are separate sections in shaping the performance of leader of state. Keywords: Women's Leadership, Islam, Gender

Analyzing over modernism and postmodernism depict that both terms are conceived as a period or the phase of civilization that runs synchronically in one side and diachronic in other side. Synchronization from modernism to post-modernism constitutes the continuity of modernism as ongoing project. Meanwhile, diachronic approach is more describing that various critic and contestation toward modernity. In relation with this phase, the discourse of Islamic post-modernism has been rising before decades based on the complexity of cultural problems in the West, especially relating to the impact of modernity. Critics to modernity are not only because of social projects within culture but also of philosophical basis and root. Progress of mind achieved by Western society has eventually become a critic for modernity. Religion that is transforming from collective consciousness to private consciousness enhanced to be a new spirituality within the complexity of modernity. As an important part of global structure, Islam was also influenced by the impact of modernity. That is a logical consequence of dialectical process with Western culture, especially politics—such as system of democracy in the Muslim states. Religious fundamentalism is a response against Western modernity which is considered as in contradiction of Islamic values. This article focuses on critics to modernity, the rising of postmodernism, Islamic postmodernism and the essentials of postmodernism.

ISLAM AND HUMANITY PROBLEMS IN PEDAGOGIC OF FREEDOM PERSPECTIVE. This study is intended to provide an overview of Islam and humanity problems that have recently developed as a result of the era of globalization and the solution of pedagogic of freedom perspective. Mahathir Mohamad said that globalization era becomes the arena of competition in all aspects of human life, whether social, economic, political, cultural, ideological, and defense and security aspects. Therefore, there is often a tendency of great competition and collision between developed and developing countries and even repressions often happen, one of them is the unfairness of rich aristocracy qou status acts abusively against the poor and small groups. For example, the case of dehumanism to the people of Afghanistan, Libya, Iraq, Yemen, Syria and some Muslim countries in Africa is evidence of the loss of justice values. From the beginning, Islam actually condemns the behavior of injustice, Islam is present to defend the oppressed (mustadl'afin) both systematically and sociologically. Asghar Ali Engineer tries to articulate the theology of liberation Islam in education with the aim of defending mustadl'afin groups by giving awareness and equipping them with a very powerful ideological ideology against the oppressors.

Despite its adherence to the principles of democracy, Indonesia is currently trapped in conditions and situations over the emergence of a new government system based on Islam. The notion of extremism dominates society, both the general public and the political elite, and has even infiltrated the youth via the education system. Community mobilization movements in the name of religion in the political sphere indicate that extremism has spread and is gaining strength. The main focus of this research is to make a clearer distinction between radicalism and extremism from both a political and religious perspective. To answer this problem, this paper clarifies the meaning of the terms "extreme" and "radical" in the context of religious politics from the point of view of democracy and distinguishes the signs for the two dimensions of extremism and radicalism. Not only that, in this study there are also explanations related to religious phenomena which basically have an indirect relationship with politics and extremism. This study approach uses a qualitative method taken from the study of Borum and Schmid. It argues that the difference between extremism and radicalism rests on the existence of an ideology. Radicalism is a form of process in which there is agreement or disagreement on violence in tactical and temporal considerations, while the concept of extremism is considered a motive.

This article departs from the author's interest in answering the question 'why most corruptors are Muslims?' Then, the author decides to make Islam, corruption and the political-bureaucratic structure in Indonesia as the theme of the discussion. There are two things that cause the emergence or the growth of corruption in Indonesia namely; first, the bureaucratic-political structure and the second: the understanding of the values of goodness (Islamic value). The political and bureaucratic structures have the most significant influence not only in Indonesia but also globally (Yaw M. Mensah: 2012). Beside, a lack of understanding about Islamic rules also causes why some Muslims like politicians, are trapped in corruption cases. Therefore, there are two solutions that can be put forward namely; firstly, the restoration of political structure and bureaucracy, and secondly, anticipate with the understanding of Islam wholly and integrity (kaffah)