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The approach to religious education had been shaped by historical, cultural, social, and political reasons, however, both the inherited secular education system and traditional religious education system, as standalone, can never bring development to the society. Hence, the religious education must be combined with secular education and the innovative approaches in education evolve continuously to uphold the pedagogy, learning approaches and facilities even in the current context to sustain, endure to be relevant and culturally resilient with the contemporary scientific and advanced technology. The process of education evolved in many countries, radically changed from traditional madrasah to localized vernacular schools, and then on to European education. The educational curriculum should kindle the learning process by systematic observation, quantitative reasoning and scientific expressions. The learning tools should engage students with the creation through observation, pictorial and descriptive records, exploration, articulation, and communication with fellow students. This paper analysis a combination of both structural and cultural orientations on identified needs leading to facilitations in learning environment, implementing knowledge to practice, and finally evaluated for the fulfillment or gap identification, for furthering the learning or development inputs towards constructive utilization and growth. ; Pendekatan pendidikan agama terbentuk karena dipengaruhi oleh faktor sejarah, budaya, sosial, dan politik. Namun, baik sistem pendidikan sekuler maupun sistem pendidikan agama tradisional, tidak mampu membawa perkembangan yang maju dalam masyarakat. Oleh karena itu, pendidikan agama harus berevolusi dan mengkombinasikan dengan pendidikan sekuler, dan pendekatan inovatif dalam pembelajaran serta fasilitas yang relevan dengan perkembang teknolongi untuk mendukung pendidikan. Proses pendidikan berkembang di banyak negara berubah secara radikal, dari madrasah tradisional ke sekolah lokal, dan kemudian ke menjadi pendidikan sistem Eropa. Kurikulum pendidikan harus mendorong terciptanya proses belajar dengan pengamatan sistematis, penalaran kuantitatif dan ekspresi ilmiah. Alat pembelajaran harus melibatkan siswa dengan penciptaan melalui observasi, gambar dan catatan deskriptif, eksplorasi, artikulasi, dan komunikasi dengan sesama siswa. Makalah ini menganalisis kombinasi dari kedua orientasi struktural dan budaya pada kebutuhan yang diidentifikasi mengarah ke fasilitasi di lingkungan belajar, menerapkan pengetahuan untuk berlatih, dan akhirnya dievaluasi untuk pemenuhan atau identifikasi gap, demi memajukan pembelajaran atau pengembangan terhadap pemanfaatan dan pertumbuhan yang konstruktif.

The history of education has actually lasted through the history and social development of human culture. Likewise, the history of Islamic education does not in fact be separated from Islam and its people. In the course of long history, Islamic education has been through various times and various regions, meaning that Islamic education continues to experience changes and developments since the early days of Islam was developed by the Prophet., until the Times Science and technology today. In the period of development that passed through several periods, Islamic education has spawned a variety of ideas from among Islamic education figures emerging from the characters and Muslims, from time to time changing and developing, will But in general the thought relates to the things that talk about the principle principles and the objectives of educators, students, media materials (curriculum), methods, Islamic educational institutions and the background of socio-economic, political environment And physically affecting the Islamic education process.

Purpose of Study: Islamic education in Indonesia until the 21st Century has shown its existence. However, Islamic education also faces many challenges that dan eroded the values of Islam that so far have been maintained. On the other hand, globalization opens up new opportunities for the advancement of Islamic education. Methodology: This research used a descriptive qualitative approach, with data collection techniques: documentation, and data analysis techniques: data collection, data display, data reduction, data analysis and data conclusion. Main Findings: Islamic education has a challenge in the globalization era: the challenges of globalization in the field of culture, the challenge of low levels of social capital, and structural, cultural and human resource challenges. Meanwhile, the contribution of Islamic education in Indonesia can be mapped into two major categories: character building contribution in the form of forming good man character, spiritual character, and character militancy. And the perennial system contribution in the form of traditional learning. Application of This Study: These opportunities actually have been utilized properly by stakeholders. So, Islamic education cannot only maintain its existence, over it, Islamic education contributes significantly to the progress of education in Indonesia. This article examines the challenges, opportunities, and contributions of Islamic education in the globalization era Novelty/Originality of This Study: strategies that need to be taken Islamic Education in the globalization era: Prioritizing the model of education planning (participatory), encouraging the government to act as a catalyst, facilitator and community empowerment, Strengthening the focus of education, utilizing external resources (outsourcing), Strengthening collaboration and partnership networks with various parties, Creating a soft image for the community who likes to learn and the use of information technology.

"In recent times, there has been intense global interest on and scrutiny of Islamic education. In reforming Islamic schools, what are the key actions initiated and are they contested or negotiated by and among Muslims? This edited collection brings together leading scholars to explore current reforms in Islamic schools. Drawing together international case studies, Reforms in Islamic Education critically discusses the reforms, considering the motivations for them, nature of them and perceptions and experiences of people affected by them. The contributors also explore the tensions, resistance, contestations and negotiations between Muslims and non-Muslims, and among Muslims, in relation to the reforms. Highlighting the need to understand and critique reforms in Islamic schools within broad historical, political and socio-cultural contexts, this book is a valuable resource for academics, policymakers and educators"--

Every human being should be a leader both for himself and his family. In reality, not all of human can become leader who are leading the people they lead. This swriting is going to describe the situational leaders who have a leadership style in accordance with the prevailing circumstances of the current rapid social change in the context of islamic education. To explain the situational leadership in islamic education, this paper reviewed various islamic literatures both national and internation cotext. Therefore, the findings of this resaerch were the leadership in islamic intitution is not able to adjust the situation with the current changes. Morever, the Islamic educational institution a leader leads will not be able to compete with the general and Islamic educational institutions that have modernized using the curriculum desired by the government and outside community

The purpose of Islamic education is essentially a form of learners in order to grow as a generation "khoiru ummah" (the faithful, and devoted, mature in attitude, mentality, intellect and spirit of independent living, creative, dynamic and morals karimah) the main problem is how menggembangkan agencies -lembaga Islamic education so that they can become "fertile ground" persemian a new generation of powerful and loaded by the target formations and educational values ​​of the Qur'an.The system of Islamic education at the time of Rasulullah SAW, has the goal of forming a personal protégé of individual Muslim to become good in life so getting welfare and tranquility of life derived from the Qur'an and the Sunnah of Rasulullah SAW.In the learning system at the time of Rasulullah SAW there are some pereode the mecca and educational material madinah. Pembinaan Islam in Mecca emphasized on Aqidah guidance in order to inculcate the values ​​of monotheism to their souls monotheism rays radiated and reflected in the actions and behavior in the everyday life, while the issue of Islamic education in the medina is essentially continuing education of education monotheism in Mecca that is coaching in the field of religious, especially kaitanya in worship, education ahlak, health education, and educational relation with the community, including in the field of social education, and politics so imbued with the teachings of monotheism, so that the social and political behavior is a reflection and the reflection of monotheism.

The purpose of Islamic education is essentially a form of learners in order to grow as a generation "khoiru ummah" (the faithful, and devoted, mature in attitude, mentality, intellect and spirit of independent living, creative, dynamic and morals karimah) the main problem is how menggembangkan agencies -lembaga Islamic education so that they can become "fertile ground" persemian a new generation of powerful and loaded by the target formations and educational values of the Qur'an.The system of Islamic education at the time of Rasulullah SAW, has the goal of forming a personal protégé of individual Muslim to become good in life so getting welfare and tranquility of life derived from the Qur'an and the Sunnah of Rasulullah SAW.In the learning system at the time of Rasulullah SAW there are some pereode the mecca and educational material madinah. Pembinaan Islam in Mecca emphasized on Aqidah guidance in order to inculcate the values of monotheism to their souls monotheism rays radiated and reflected in the actions and behavior in the everyday life, while the issue of Islamic education in the medina is essentially continuing education of education monotheism in Mecca that is coaching in the field of religious, especially kaitanya in worship, education ahlak, health education, and educational relation with the community, including in the field of social education, and politics so imbued with the teachings of monotheism, so that the social and political behavior is a reflection and the reflection of monotheism.

Tujuan awal dibangunnya sebuah masjid adalah bukan semata-mata untuk tempat beribadah saja akan tetapi sebagai pusat lembaga pendidikan. Sejarah Islam menyebutkan bahwa Rasulullah SAW menjadikan masjid sebagai lembaga pendidikan utama sebagaimana yang dilakukan di masjid Nabawi. Rasulullah membina umat bermula dari masjid, berbagai kegiatan maupun problematika umat yang menyangkut bidang agama, ilmu pengetahuan, politik kemasyarakatan dan social budaya dibahas dan dipecahkan di masjid. Metode penelitian yang digunakan adalah studi deskriptif dengan pendekatan kualitatif. Penelitian ini ingin mengkaji kegiatan-kegiatan yang dilakukan di masjid Jokokariyan Jogyakarta melalui wawancara, observasi dan studi dokumentasi. Hasil penelitian menunjukkan bahwa kegiatan-kegiatan yang dilakukan di masjid Jokokariyan Jogyakarta bertujuan untuk memberikan pendidikan kepada para jamaahnya agar selalu mementingkan pendidikan untuk menciptakan insan-insan yang cerdas cendekia dan dapat bermanfaat bagi sesama. Tujuan dari berbagai kegiatan yang dilakukan di masjid Jokokariyan adalah untuk mengembalikan peran dan fungsi masjid yaitu sebagai pusat aktivitas berbagai dimensi kehidupan sebagaimana yang telah dilakukan oleh Rasulullah SAW.

John Dewey's one main character philosophic Pragmatism States that: the Educational process has no end beyond itself in its own end. The term statement of the concept of lifelong education began in the Western philosophic pragmatism developed there. The concept of lifelong education believes that education is not only limited to education at the school but continued up to the end of life. The concept of lifelong education appears along with the emergence of some of the challenges in the world of education as presented by Paul Lengard of which include: the rate of change, demographic expansion, innovation in science and technology, the challenge of politics, information and crisis in the pattern of life. The concept of education is apparently emerging from some Hadith of the Prophet Muhammad that encourages humans to continue to study until the end of his life. This paper tries to expose the concept of lifelong education according to the Islamic education.

Talking about Islamic education or education in general, from the aspect of the path there are several educational institution terms, namely informal, formal and non-formal education. These three education pathways are complementary in their implementation to the achievement of general goals set in national education goals. Therefore, the level of government attention in terms of policy must still be able to accommodate the interests of the three education channels. This is consistent with what has been mandated in the juridical foundation of the national education system. In connection with this policy, the author will outline a general description of the definition and characteristics of non-formal Islamic education in Indonesia, and the development of the system of providing nonformal Islamic education going forward. The aim is to increase vertical mobility for students and the community that has become the focus of non-formal education planners for nation building. By using the liberty research approach, with various sources of literature, about non-formal Islamic education, which has provided an illustration that non-formal Islamic education is equivalent to formal education. The aim of non-formal Islamic education is to provide educational services to all members of the community, both men and women so that they have the ability to develop their potential by emphasizing mastery of vocational knowledge and skills, and developing professional attitudes and personalities, so that non-formal Islamic education can also function as a substitute, supplementary or complementary formal education in order to support lifelong education.