The development of radicalism has reached all corners of the world, including the Southeast Asian region. The main target for recruiting radicalism movements is young people, especially students. This paper examines the efforts of campus institutions and students in anticipating the influence of radicalism, especially in the campus environment. The study was conducted on students in Indonesia and Malaysia. The method used in this paper is qualitative, through in-depth interviews, focus group discussion (FGD), and document review. This paper finds that students in Indonesia and Malaysia have become aware of the rise of radicalism in their countries, so various responses have been followed to protect themselves from the dangers of this ideology. Efforts undertaken by the campus include a policy of disseminating an understanding of religious or Islamic moderation wasatiyah. Meanwhile, the efforts made by students to fortify themselves include independent efforts through an independent search for knowledge and learning in class, friendship relations, student discussions, and access to social media. All efforts made by campuses and students are part of instrumental actions using campus institutions as bureaucracy. This paper argues that radicalism as a collective action can be anticipated through collective social action, such as by utilizing available instruments.

The core feature of the spiritual life is human and divine desiring. Understanding and facing our desires as well as comprehending the desires of the Divine, remain a struggle for the human soul. Spiritual directors are likely to spend a considerable amount of time on this struggle and need to develop great skill in recognizing and responding to their directees’ desire for God and in helping them discern and unveil the illusory desires. This article explores the theories and insights of the spiritual stage theory from Islam through Sufism using the psychology of Al-Hakim al Tirmidhi and Christianity through Teresa of Avila, and the spiritual direction best suited for spiritual directees at the different stages. The exchange of both of these approaches presented here can perhaps enrich the spiritual directors’ style to travellers along the spiritual journey who come to them for direction. This mystical spirituality, articulated in Sufism from the Stations (maqamat) of Hakim Al-Tirmidhi and the mansions of Teresa of Avila, though experienced within different spiritual frameworks, brings a commonality in the exchange between them. Their experience of God both as directees and as Shaykh or Spiritual Director has much to offer to present day spiritual directors.

Era tekhnologi yang berkembang begitu pesat mampu memberikan kemudahan bagi kita untuk mendakwahkan ajaran Islam yang rahmatallil’alamin. Nilai-nilai Islam yang indah harus sampai pada masyarakat muslim dipenjuru dunia termasuk nilai-nilai toleransi beragama di tengah-tengah masyarakat multicultural. Penelitian ini bertujuan untuk menjelaskan konsep toleransi beragama melalui dialog antar agama yang dilakukan Habib Ja’far dengan tokoh agama lainnya pada channel youtube Jeda Nulis melalui pendekatan integritas terbuka. Penelitian ini menggunakan jenis pendekatan kualitatif desktiptif dan studi pustaka. Hasil yang diperoleh dari penelitian ini menunjukan bahwa konsep toleransi beragama adalah wujud nilai seluruh agama yang tujuannya bukan menarik seseorang untuk meninggalkan agama dan kepercayaannya. Melainkan dapat memberikan ruang terhadap agama lain untuk memperlihatkan keindahan tradisi dan kepercayaannya. Dialog antar agama akan membawa para pengikut agama memahami satu sama lain, menghargai perpektif niali-nilai agama masing-masing dan mencegah masyarakat yang memiliki perbedaan agama terhindar dari konflik agama atau saling menyerang satu sama lain. Penelitian ini menyimpulkan bahwa dialog antar agama yang dilakukan merupakan upaya untuk mendidik diri sendiri dalam menghargai satu sama lain serta memperkuat iman seseorang untuk teguh terhadap kepercayannya.