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This paper examines two sets of interrelated issues informing contemporary discussions on Islam and education that take place within both Muslim majority and minority contexts. The first set of issues concerns the academic conceptualisation of the study of education within diverse historical and contemporary Islamic cultural, intellectual, political, theological and spiritual traditions. After a critical examination of the current literature, the paper suggests that &lsquo ; Islamic Education Studies&rsquo ; offers a distinctive academic framing that incorporates an interdisciplinary empirical and scholarly inquiry strategy capable of generating a body of knowledge and understanding guiding the professional practice and policy development in the field. Lack of conceptual clarity in various current depictions of the field, including &lsquo ; Muslim Education&rsquo ; &lsquo ; Islamic Pedagogy&rsquo ; &lsquo ; Islamic Nurture&rsquo ; and &lsquo ; Islamic Religious Pedagogy&rsquo ; is outlined and the frequent confusion of Islamic Education with Islamic Studies is critiqued. The field of Islamic Education Studies has theological and educational foundations and integrates interdisciplinary methodological designs in Social Sciences and Humanities. The second part of the inquiry draws attention to the lack of new theoretical insights and critical perspectives in Islamic Education. The pedagogic practice in diverse Muslim formal and informal educational settings does not show much variation and mostly is engaged with re-inscribing the existing power relations shaping the society. The juxtaposition of inherited Islamic and borrowed or enforced Western secular educational cultures appears to be largely forming mutually exclusive, antagonistic and often rigid &lsquo ; foreclosed&rsquo ; minds within contemporary Muslim societies. The impact of the educational culture and educational institutions on the formation of resentful Islamic religiosities and the reproduction of authoritarian leadership within the wider mainstream Muslim communities have not been adequately explored. The study stresses the need to have a paradigm shift in addressing this widely acknowledged educational crisis. The formation of a transformative educational culture remains the key to being able to facilitate reflective and critical Muslim religiosities, and positive socio-economic and political change in Muslim majority and minority societies. This inquiry explores a significant aspect of this crisis by re-examining the degree to which Islamic and Western, liberal, secular conceptions and values of education remain irreconcilably divergent or open to a convergent dialogue of exchange, reciprocity and complementarity. The originality of the paper lies in offering a critical rethinking of Islamic Education through mapping the main relevant literature and identifying and engaging with the central theoretical issues while suggesting a new academic framing of the field and its interdisciplinary research agenda.

Abstract: Construction is the most important thing in an institution, especially in the field of military in Indonesia, namely TNI, such as coaching implementation that is applied in accordance with the vision, mission and objectives of the institution. TNI as a social creature needs help with the form of mental development of religion based on Islamic values. This research aims to find out and discuss the implementation of religion mental development conducted by TNI in the view of Islamic education. This research applied library study by collecting data from books, magazines, newspapers and other sources. The results of this study showed that the implementation process such as objectives, subjects, objects and methods along with the content of the material based on Islamic education concept. The mental development of religion makes TNI soldiers able to perform their duties and responsibilities.Keyword: Development, Education, Islam, Religion, TNI.

The dominant use of English in every field covering politic, economic, and sosial culture these days has manifested in its gaining a special position in many countries where it is not spoken. In Indonesia, it is a foreign language officially constituted as part of national education curriculum and becomes a requirement in a number of higher education and workforce entry. Yet, ELT in Indonesia faces various constraints including, but is not limited, the anxiousness to threat the purity of Bahasa Indonesia, the national language, and the worry about liberal western values embedded in English to corrupt the youngsters moral and attitudes. Interestingly, Islamic education that maintains a vital role among Indonesians has included English alongside other secular sciences and technology as part of its curriculum in its current advancement. In this regard, the paper will show how critical Islamic education role among Indonesians is, how ELT in Indonesia has developed, what challenges it experiences, and what opportunities it posseses in the context of Indonesian Islamic Education. The paper argues that Islamic education remains the choice of the Indonesian Muslim communities as long as it is able to meet the demands of living in the globalization era while keeping the Islamic values in all the learning process. It further suggests that ELT in Indonesia needs to incorporate Islamic values and show that English learning put no threats and negative influences to Indonesian culture in general and Islamic religious values in particular.

Although Singapore cannot be used as a model for global Islamic education, this country has quite several madrasahs. The Singapore government is also quite responsive in providing support for the continuation of Islamic education activities. This study aims to analyze the Islamic education system—madrasah management and curriculum in Singapore. Most importantly, this study identifies how the role of madrasahs in the Singapore education system is. The study in this paper is qualitative. This study uses library research, and the method of content analysis and constant comparative analysis becomes the first option of the writer. The results show that Singapore's Islamic Ugama Majlis (MUIS) plays a significant role in monitoring and managing the development of Islamic education in Singapore, which performs three types of Islamic education, Part-Time Education, Full Time Education, and Islamic Study Program for the Community. MUIS created a special curriculum by proposing the Singapore Islamic Education System (SIES) by introducing the ALIVE curriculum. The role and relevance of madrasahs cannot be underestimated or dismissed because the growing Muslim community and society will always need the right channels for real Islamic education regardless of how progressive or modern it is. This paper provides a broad view of madrasah in Singapore and looks at management, curriculum, and the role of madrasahs.

This paper aimed at exploring M. Natsir's thoughts on Islamic education. Using a qualitative study with a historical approach, the writer found that M. Natsir was a rare figure. He was not only a scholar but also a thinker, a politician, and an educator. As an educator, he not only became a teacher, but also gave birth to various educational concepts known as an integral and universal education concept. He was an architect and an anti-dichotomous thinker of Islamic education. According to Natsir, Islam did not separate spiritual matters from worldly affairs. The spiritual aspect would be the basis of worldliness. The foregoing indicated that religious ethics emphasized by Islamic teachings must be the foundation of life. The conceptual basis of "educational modernism" with tauhid as its foundation demonstrated that he was a figure who really cared about Islamic education.

Politics has greatly influenced the Islamic education development. In general, the development of Islamic education in Indonesia was divided into four periods that is the 'before independence' period, the ' Old Order ' period, the ' New Order ' period, and the reform period. Indonesian education instilled the practice of dualism in the 'before independence' period. Islamic education in the period is closely watched and does not develop. The second period is 'Old Order', this period took place after Indonesia's independence, in that time, the government has begun to organize all state systems as well as the education system. Many policies related to Islamic education Also are made in the period. The third period is 'New Order', Islamic education is growing significantly in this period, pesantren which has previously only studied religion began to incorporate the general science in its education system. Students in this period also have to take part in religious education ranging from basic education to the highest education. The fourth period is reform, in this period, the development of Islamic religious education was very much considered and equaled its position with general education.

In the Era of Disruption 4.0, education should have become one of the media in forming positive attitudes towards various realities. The attitude in question is an attitude of being willing to accept, acknowledge, and respect other people with their respective ethnicities, this is also stated in the slogan "Bhinneka Tunggal Ika". The cultivation of these attitudes and values is the main attraction in the multicultural education system. It is based on this matter that the researcher examines the thoughts of Amin Abdullah. Amin Abdullah's thoughts are very prominent starting from the idea of integration-interconnection, which later became the jargon of UIN Sunan Kalijaga to this day. Then his thoughts contributed significantly to the discourse in creating the concept of tolerant, democratic Islamic education and upholding the values of unity and justice. Writing articles using qualitative research with library methods. This is done in order to get the concepts of Amin Abdullah's thoughts on Multicultural Education. The data sources come from books and journals that are nationally and internationally accredited. Amin Abdullah's thoughts on Islamic education are religious education that breathes peace, has sensitivity to social reality, prioritizes social safety, and is based on the values of unity and justice as contained in the Qur'an and hadith so that students are able to accept, recognize and respect the differences of others.

This research reviews about national education budget in the study of Islamic education policy. The federal education budget is part of the political education policy in Indonesia. The politic of education budget can be realized through systems made in a country. Government policy regarding education budget allocation of 20% is by the mandate of the 1945 constitution as included in the Draft State Revenue and Expenditure Budget (RAPBN). It is explained explicitly in the Statute of National Education System No.20 Year 2003 in article 49. This policy also becomes a lantern which can ease the economic burden of the poor to send their children to school because they have received funding from the government. However, the realization of the budget education of 20% may not be disbursed according to the benchmark percentage. Besides, there is Islamic education which has its institution in managing educational practices. This research was qualitative by collecting literature data from various primary and secondary references. Politic in education budget can make people more eager if all policy can protect other educational components, especially in the realm of Islamic education.Penelitian ini mengulas tentang anggaran pendidikan nasional dalam studi kebijakan pendidikan Islam. Anggaran pendidikan federal adalah bagian dari kebijakan pendidikan politik di Indonesia. Politik anggaran pendidikan dapat diwujudkan melalui sistem yang dibuat di suatu negara. Kebijakan pemerintah tentang alokasi anggaran pendidikan sebesar 20% adalah dengan mandat UUD 1945 sebagaimana tercantum dalam Rancangan Anggaran Pendapatan dan Belanja Negara (RAPBN). Hal ini dijelaskan secara eksplisit dalam Undang-Undang Sistem Pendidikan Nasional No.20 Tahun 2003 dalam pasal 49. Kebijakan ini juga menjadi lentera yang dapat meringankan beban ekonomi orang miskin untuk menyekolahkan anak-anak mereka karena mereka telah menerima dana dari pemerintah. Namun, realisasi anggaran pendidikan 20% tidak dapat dicairkan sesuai dengan persentase patokan. Selain ...

The main issue of this research is how the historical review of Islamic education in Mulnithi Azizstan Madrasa in Pattani-Southern Thailand. This type of research is a descriptive qualitative research that uses phenomenological, pedagogical, and psychological approaches. The researcher took the location in Mulnithi Azizstan Madrasa Pattani South Thailand. The findings showed that the early history of Islamic education in Pattani Thailand began in 1961 in the government of Sarit Tanarat by proposing a modernization program for Islamic boarding schools which was transformed into a private Islamic education school. After that policy, the growth of Islamic boarding schools is increasing rapidly. One of them is the Mulnithi Azizstan Madrasa. The concept of Islamic education institution in Mulnithi Azizstan Madrasa initially used the concept of Suffah in the time of its establishment. At present, the madrasa uses the concept of Halaqah and Majelis as the ways for students to learn. Finally, Mulnithi Azizstan Madrasa changed the learning system into each class.

This article examines the current traditional Islamic education in Indonesian Islamic boarding schools, known as pesantren, following the passing of the pesantren bill into legislation by the Indonesian People's Representative Council in September 2019. We focus on aspects of the Pesantren Legislation (Undang-Undang Pesantren), which recognises pesantren as a new type of formal education and regulates the way the pesantren system is managed. People who engage in the pesantren system will certainly take advantage of this legislation. Nevertheless, they cannot avoid possible changes of established values in pesantren that have been socially reproduced for a long time. The authors argue that in the first two decades of the 21st century, Indonesian traditionalist Muslims have celebrated an important development in the pesantren tradition-based education, which received formal recognition in Indonesia's national education system.

Indonesia is a country with various tribes, nations, races, ethnicities, religions, and languages. This diversity is unique for the Indonesian people. Multicultural understanding is needed to be implemented in the life of a pluralistic society. Multicultural understanding that is tolerant, egalitarian, democratic, inclusive, as well as understanding and appreciating diversity is important and urgent to be instilled through multicultural Islamic education. Indonesian Muslim scholar, Gus Dur Wahid and Cak Nur give more attention to multiculturalism education seen from their ideas in various writings. This type of research is library research using a qualitative descriptive-analytical approach. Furthermore, the data were analyzed using technical content analysis. The results of this study indicated that multicultural Islamic education upholds tolerance, democracy, humanism and pluralism. According to Gus Dur, multicultural Islamic education is learning based on local cultural diversity that is synchronized with the teachings of Islam, built on the spirit of equality, equality, humanity, and plurality through mutual respect for existing similarities, differences, and uniqueness. Meanwhile, according to Cak Nur, multicultural Islamic education is education that views that diversity is not a barrier or reason for discrimination against other groups. Then in the thoughts of Gus Dur and Cak Nur, there are similarities that lie in the aspects of multicultural ideas, the objectives of multicultural Islamic education, the concept of educators and learning methods. While the differences are in terms of concepts, curriculum, and implementation of learning evaluation.

ABSTRACTEducation is a conscious and deliberate effort to create anatmosphere of learning and the learning process so that learners areactively developing the potential for him to have the spiritual strength ofreligious, self-control, personality, intelligence, noble character, and theskills needed themselves and society. Education continues throughout theages and absolutely mumust be carried out by each individual. Islamiceducation as an activity that can never be separated from personal andsocial life. Islamic education encourages people to maintain the existenceof Islamic normative values and positive cultural values. The article istalking about perspective of Islamic Education to contunity value andculture. The task of Islamic education is the development of potential,cultural inheritance, and interaction between culture and potential. Toachieve this, students must be fostered to become adults, that is, they havethe level of humanization, the level of homanization, the complete level,the internalization of values, and the level of self-reliance; while theFunction of Islamic Education is as an instrument of maintaining anddeveloping cultural values and community norms (Islam) and as a meansof making changes (innovation) through science and skills. Islamiceducation is essentially a process of cultural formation and transformation.The mission of Islamic education is internalization of cultural values intoeducational activities, education as a vehicle for the socialization ofcultural values, closing the space of contamination of negative globalcultural influences, and developing cultural values of work ethics. 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This article is the result of research conducted at two multicultural elementary schools with multi-religious students and teachers. This research was intended to determine the value of multicultural education and the implementation of these values in Islamic religious education learning. This research utilized a qualitative approach with the type of case study. The data in this research were successfully gathered by means of observation, in-depth interview, and interpretation of related documents. Furthermore, the data in this research were then analyzed by using Robert K Yin's case analysis which contains five phases of analysis, specifically: (1) Compiling, (2) Disassembling, (3) Reassembling (and Arraying), (4) Interpreting, and (5) Concluding. Subsequently, a cross-site analysis was carried out by comparing and combining the findings obtained from each site. The research results showed that the values of multicultural Islamic education in PAI learning were successfully implemented by teachers through several stages, including: First; integrated multicultural values in the school's vision, mission, and goals, PAI Syllabus, and PAI Lesson Plans. Second; conducted learning process by using additive, transformative and social action approaches. Third; utilized democratic learning method by using various learning strategies such as dialogue, simulation and role playing, applied exemplary method, and mudzakaroh method. Fourth; evaluated the learning process by covering three assessment domains, particularly cognitive domain, affective domain, and skill domain. Fifth; practiced learning multicultural values in religious activities and social activities held by the school.Keywords : Implementation, Multicultural values, Islamic education learning

Abstract:In the perspective of Islamic education, the concept of liberalism and democracy in education is about owning academic freedom, in which a lecturer can teach, and the students have the right to learn without limitation and mixing it with irrational thoughts. This paper aims to elaborate on the nature and the development of liberalism and democracy in Islamic higher education from different sources. The type of research used in this study was library research. The data were taken from various books and articles related to the topic then analyzed using content analysis. Based on the findings, the theory of the Islamic education philosophy about the concept of liberalism and democracy were so sustainable to provide possible solutions in education management, educational facilities, and infrastructure. Also, it could be a solution for educators to implement teaching methods or approaches that are more suitable for the learning process.Abstrak:Dalam perspektif pendidikan Islam, konsep liberalisme dan demokrasi dalam pendidikan adalah tentang memiliki kebebasan akademik, dimana seorang dosen dapat mengajar, dan mahasiswa berhak untuk belajar tanpa batasan dan mencampurkannya dengan pemikiran-pemikiran yang irasional. Makalah ini bertujuan untuk mengelaborasi sifat dan perkembangan liberalisme dan demokrasi di perguruan tinggi Islam dari berbagai sumber. Jenis penelitian yang digunakan dalam penelitian ini adalah penelitian kepustakaan. Data diambil dari berbagai buku dan artikel yang berkaitan dengan topik tersebut kemudian dianalisis menggunakan analisis isi. Berdasarkan temuan tersebut, teori filosofi pendidikan Islam tentang konsep liberalisme dan demokrasi yang begitu lestari dapat memberikan solusi yang memungkinkan dalam pengelolaan pendidikan, sarana dan prasarana pendidikan. Selain itu, dapat menjadi solusi bagi pendidik untuk menerapkan metode atau pendekatan pengajaran yang lebih sesuai untuk proses pembelajaran.