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This paper presents the conception of inclusive education in the perspective of Islamic epistemology. Education is a process of the child that lasts until the child reaches a mature adult. To achieve that every child is entitled to a good education, not to mention children with special needs. History shows that over the centuries in all countries of the world, individuals who are different from most other individuals are always denied presence by society. This is due to the assumption that members of the disabled group may not be able to contribute to the group. Those who are different because they have disabilities, are excluded, do not get the touch of affection and meaningful social contacts are not even acknowledged their existence. The government is in the midst of inclusive education, in which inclusive education is able to place all children (normal children and special needs children) in a community that is an attempt not to separate them from the normal society. To provide a deeper understanding of the source of inclusive education, this paper will present the inclusion education in the globe of Islamic Epistemology which is one branch of philosophy and examines the estuary of a knowledge in which inclusive education. By understanding the source of inclusive education it is hoped that the belief in the importance of inclusion education is stronger.

PurposeThe purpose of this paper is to examine the relationship between religiosity and the feeling of work stress, as represented by Muslim attitudes towards the religiosity scale.Design/methodology/approachA sample of 212 employees from the United Arab Emirates participated in the study. Frequencies, regression, ANOVA, and ratios were applied in the paper.FindingsThe major results revealed that self‐evaluation of faith level is not related significantly to any dependent variable. The majority of the respondents reported a low level of faith. Muslim females were identified to experience more work stress than males. Additional studies concerned with other religions can provide more comprehensive findings related to the relationship between religion and work stress.Originality/valueMultinational corporation and other business organizations can derive great benefit from the results of this paper with regard to business in Islamic countries.

The issue of family law is still an interesting discussion both in the world of education and in the politics of legislation, this issue is interesting because it has enormous implications in everyday life. So that there is a need for a significant regulation in this matter, the legislature is expected to be able to bring forth a family law reform that is able to become a buffer that is in accordance with the conditions of life in the family at this time.In modern times, the existence of Islamic law is relatively different from the Islamic law contained in classical fiqh books and also with the view of the eternity of Islamic law above. The reform of Islamic law was carried out in Islamic countries in Europe, Africa, Asia, and even in the Middle East, there were major changes that had never happened before in the last century.In this study, we will only discuss a small part of several Muslim countries that have reformed Islamic family law. The countries that will be discussed are Turkey, Egypt, and Indonesia. Turkey and Egypt are considered as pioneers in the renewal of Islamic family law in the world, because it is these two countries that have reformed Islamic family law for the first time.

In the view of Islam, the Dhuafa (orphans, destitute, neglected children) occupy the privileges of Allah SWT and His Apostles as in Surah Al-Maun Verses 1-3, for this, it is needed help from individuals and institutions to be able to maintain survival, and not displaced to become irresponsible people. This study illustrates how the Chairman of the Shine Al-Falah Foundation's leadership in fostering the Minangkabau village boarding school for the poor and the Shine Al-Falah Foundation's synergy with the government, donors, and the community. This research uses a qualitative method with a descriptive type. Primary data sources are the chairman, the supervisor of the Shine Al-Falah foundation, while the secondary data are the leader of the Islamic Boarding School, the laziswaf management, the orphanage management, the male / female boarding supervisor and the students. Data collection uses observation, interviews, and documentation. The results showed the leadership of the chairman of the Foundation Shine Al-Falah succeeded in fostering the Minangkabau village boarding school to be able to continue to exist in continuing education development by building participatory leadership to all stakeholders and trying to build synergy with relevant government agencies, the community and donors to run the program planned to meet the educational needs, infrastructure, basic food needs and so on that are suitable for children of poor people in Padang city, especially for children in the Minangkabau Village Islamic Boarding School.

Moderation is an important aspect in education since it can contribute to democratic education. The educational system in Indonesia needs to consider implementing the concept of moderation, especially in Islamic Schools. For this purpose, this research aims at exploring the models of moderation in Islamic Schools in Makassar. This research focuses on exploring Teaching English through models of moderation at Madrasah Aliyah Negeri 2 in Makassar. The subject of the study is an English teacher and the students of one Madrasah Aliyah Negeri 2 in Makassar. This study employed an ethnographic research design. The researchers applied observation, interview, note-taking, and documentation of English teachers in exploring the implementation of moderation-based instruction in teaching English.

When the Dutch colonial period, religious education are taken care of by the two departments, namely the Department van Onderwijst en Eeredinst to religious instruction in public schools and the Department Binnenlandsche Zaken van for teaching religion in Islamic institutions, then the Indonesian independence, the two are taken care of the Department of Islamic teaching religion. The governing must have different properties. Understanding the maintenance of the colonial period was more focused on observing, supervising, and maintaining religious education so as not to harm the interests of the colonial government. Being during the Indonesian independence, the maintenance is manifested in the form of foster, assist, and promote (organization) religious education.DOI:10.15408/sdi.v4i2.783

The Family Planning grows rapidly in Indonesia as the implementation of government policy. This program has been planned to improve Indonesian people's prosperity. The effectiveness of this program has been driven by the involvemen of government and society in communication, education and information (KEI). However, there is a tendency that the successful program conceals another side of the coin, that is gender inequality. This article tries to highlight women participation in this program which is motivated by an ideology impacting on their way of life. The different social status of man and woman which places women on subordinate position and sets them as the fragile one has made them become suspectible of violence, including on reproduction organs, which the use is of a matter of individual right. On the other side, religion and patriarchal culture play significan role in improving women participation in this Family Planning.

The religious orders are sufistic institutions voluntary doing activity in almost every part of the Islamic society. They made important contributions to the coverse of Islamic cultural heritage and teaching of its moral values. Thanks to the versatile activities, the Muslims had protected our religion in every part of life. One of these Sufustic institutions is the Ahi-Order which was established in Anatolia as an organization of tradesmen. The Ahi-Order Organization was generally associated with "Turkish Islamic guild" have a corporate identity at the period of Abbasid Khalif Nasser Lidinillah. Thus, it is believed that the Anatollian Ahi- Order developed as a "Turkish-Islamic guild" movement shaped by the "Turkish- Islamic guild Organization." This movement has turned to a concious educated artisan dervish which settled at the center of economic life in Anatolia. The Anatolian Ahi-Order emerged in the last years of the Seljuk State. During the political vacuum that emerged with the occupation of Anatolia by the Mongols, the Ahis contributed to the restoration of public order with the local governments they formed. These experiences had positive reflections on the social sphere in the founding years of the Ottoman Empire. With this respect Ahis took on a mission that went beyond the structure of religious order in the economic life of Anatolia. Ahis who prepared the physical infrastructure necessary for the economic activities of their members had many mosques and madrasas built for worship and education. Thus, they supported scientific and sufustic education along with vocational education. The Ahis revived many professions which were weakened in Ottoman society. The Ahis, who did not allow unfair profit, black market and opportunism, increased an important values to the social life of Anatolia. In this manner, the risks of conflict between social segments have been eliminated with the economic inequalities in social life. They have been helped both its own members and needful people with many foundations and charity funds. By this means, they served as an exemplary dervish community in many areas such as production and economy, social solidarity, morality and education, protection of human and Islamic values in Anatolia. In this article, it has been examined that he historical and sufustic infrastructure of the artisan dervish, which was formed under the name of the Ahi-Order in Anatolia, and its contribution to the Anatolian people and wisdom.

The United States' war on terror effort, which began after the devastating assaults on the World Trade Center (WTC) and the Pentagon on September 11, 2001, has lasted until now. Even under Trump's presidency, U.S. foreign policy toward the Muslim world, particularly in the Middle East, has had little impact on global political stability. The latest tensions between the U.S. and Iran have proved that the "war" is still ongoing. This study aimed to analyze Donald Trump's speech concerning all of his statements referred to Iran's nuclear weapons and the related issues in the Islamic world. It also sought to investigate Donald Trump's explicit/stated and implicit/unstated agenda on Iran and the Islamic world. This research engaged with Qualitative Case Study as its framework and NVIVO Pro 12 application (Computer-Assisted Analysis) for its linguistic inquiry. As long as the United States' foreign policy toward the Muslim world stays intact, Iran will not be allowed to develop nuclear weapons, and neither will all Islamic countries. The term "terrorist" was a great strategy for reason to interfere in a country to carry out its main agenda.

As stated in Law No. 20 of 2003 Article 3 that the objectives of National Education are to develop the potential of students to become human beings who believe and devote to God Almighty, have noble character, are healthy, knowledgeable, capable, creative, independent, and become democratic and responsible citizens. This shows that giving the values of faith is the main goal of education in Indonesia so that all learning processes must be based on this goal, especially in Science learning at school. This study aims to determine the effect of students 'understanding of Islamic Science and its influence on students' religious behavior. The method used is quantitative survey research methods that use descriptive statistical data analysis techniques, bivariate correlation and multiple linear regressions. The study was conducted on 250 students grade IX of Public and Private Middle Schools scattered in the Ciampea sub-district. The results of the study indicate that there is a significant influence on students 'understanding of Islamic Science on the religious behavior of students. The result is the understanding of Islamic Science is positively related to students' religious behavior. So that, it can be said that the higher the level of understanding of Islamic Science, the higher the religious behavior of students.

This study aims to describe: the working group program of Islamic religious education teachers in Tambaksari Sub-district of Surabaya City, the mechanism of program implementation, its effectiveness, the supporting and inhibiting factors, the ideal profile construction program according to the board, and the reconstruction of the working group of teachers of religious education of Islam.The approach used is qualitative. The subject is coach, clerk, and cluster coordinator. Data were collected by observation, interview, and documentation. Data were analyzed by Yin model. Result of research: (1) program of working group of Islamic religious education teacher formulated at the beginning of each year through deliberation of board, builder, and cluster representative. Work programs are grouped per field, covering areas of religious dissemination, training and development, fundraising and welfare, and public relations; (2) Mechanism: The coach conducts incidental guidance, the general chairman is responsible for the organization's performance to the members, the field leader and the cluster coordinator are responsible to the chairman; (3) The effectiveness of the implementation teacher working group program of the Islamic teacher education can not be known because the board has not evaluated the results, but seen from the program implementation until September 2017 about 70% of the program can be done. The unfinished program is the commemoration of the great Islamic days of Muharram and the Islamic race commemorate the Prophet's Mawlid, social care to the orphanage, the making of android learning media, Quran literacy training, comparative studies, visiting scholars, peer tutors, joint ventures; (4) Supporting Factors: the willingness of the board and members to advance, the ability and openness of the board, and continuous coaching. Inhibiting factors: minimal funds, solid teacher teaching hours, insufficient infrastructure, and lack of government support; (5) Ideal program of working group of Islamic religious education teachers according to the board includes routine and development programs. Routine programs at least: learning discussions, syllabus formation, semester programs, and lesson plans, curriculum analysis, preparation of evaluation instruments, and consolidation of national examinations. Development programs can be selected for at least three of these activities: research, scientific writing, seminars, workshops, research findings, panel discussions, journal publications, and website development; (6) The main points of reconstruction of the working group of teachers of Islamic religious education include the need for Vision and mission formulation, program objectives, routine and development programs in which each program is formulated to facilitate the evaluation of its success and its implementation schedule. ; Penelitian ini bertujuan mendeskripsikan: program KKG PAI di Kecamatan Tambaksari Kota Surabaya, mekanisme pelaksanaan program,efektifitasnya, faktor-faktor yang mendukung dan menghambat, konstruksi profil ideal program menurut pengurus, dan rekonstruksi program KKG PAI.Pendekatan yang digunakan kualitatif. Subjeknya Pembina, Pengurus, dan koordinator gugus. Data dikumpulkan dengan observasi, wawancara, dandokumentasi. Data dianalisis dengan model Yin. Hasil penelitian: (1) program KKG PAI dirumuskan setiap awal tahunmelalui musyawarah pengurus, pembina, dan perwakilan gugus. Program kerja dikelompokkan per bidang, meliputi bidang dakwah,pelatihan dan pengembangan, penggalian dana dan kesejahteraan, dan bidang humas; (2) Mekanismenya:Pembina melakukan pembinaan secara insidentil,ketua umum mempertanggungjawabkan kinerja organisasi kepada anggota, ketua bidang dan koordinator gugus bertanggungjawab kepada ketua umum; (3) Efektivitas Pelaksanaan Program KKG PAI belum dapat diketahui karena pengurus KKG belum melakukan evaluasi hasil, namun dilihat dari keterlaksanaan program hingga September 2017 sekitar 70% program dapat terlaksana. Program yang belum terlaksana: PHBI kirab semarak Muharram dan lomba Islami memperingati Maulid Nabi, Bhakti sosial ke panti asuhan, pembuatan media pembelajaran android, pelatihan baca tulis Quran, studi banding KKG, silaturahmi ke tokoh, tutor teman sebaya, dan pembentukan koperasi KKG; (4) Faktor-faktor Pendukung: adanya kemauan pengurus dan anggota untuk maju, kemampuan dan keterbukaan pengurus, dan pembinaan yang kontinyu. Faktor penghambatnya: dana minim, jam mengajar guru padat, sarana-prasarana kurang, dan dukungan pemerintah kurang; (5) Program Ideal KKG menurut pengurusmeliputi program rutin dan pengembangan. Program rutin sekurang-kurangnya: diskusi pembelajaran, penyusunan silabus, program semester, dan RPP,analisis kurikulum, penyusunan instrumen evaluasi, dan pemantapan menghadapi ujian nasional. Program pengembangan dapat dipilih sekurang-kurangnya tiga dari kegiatan-kegiatan: penelitian,penulisan karya tulis ilmiah, seminar, lokakarya, paparan hasil penelitian, diskusi panel, penerbitan jurnal, dan penyusunan website; (6) Pokok-pokok rekonstruksi program KKG meliputi perlunya rumusan Visi dan misi, tujuan program, program rutin dan pengembangan dimana setiap program dirumuskan tujuan untuk memudahkan evaluasi keberhasilannya dan jadwal kegiatan pelaksanaannya

Ibn Khaldun is one of the leaders and Islamic thinkers of sociology, education, politics and economics. The scholars acknowledge their masterpiece al-Mukadimah as a source of study and references to this day. The purpose of this study is to examine strategies according to Ibn Khaldun's thinking in implementing Islamic school climate in order to be used as a guide and adapted in school. This qualitative study uses content analysis. This study finds that the Islamic school climate-implementation strategy proposed by Ibn Khaldun is very useful for adoption and practice by today's educators. This paper takes Ibn Khaldun's views from various scopes including environmental theory, strategy and thought. As a result of this study, a framework related to Islamic school climate implementation strategies has also been proposed