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Funding for education in Islam basically focuses on distributing education costs and burdens that must be borne by the community. Things that need to be considered in education financing are the amount of money that must be spent and where the source of the money is obtained. Thus, based on the source, the cost of education is obtained from the cost of education that comes from the government, the community, and the Baitul Mal. The main obstacle in financing Islamic education is due to limited sources of funds, low support for the community. In this case the thought about the source of education costs, at least the education providers must have planned it in detail because if the implementation process only depends on certain parties, in this case, the education providers are not serious in developing it. All these aspects are the concern of Pesantren in providing education to students, thus the educational aspect becomes part of the aspect of assessment that is very important in learning. The right attitude to respond to today's developments is expressed by the values of moral education developed through management functions to improve the quality of Islamic education in Islamic boarding schools. By implementing it in formal education, Pesantren education, informal education, and non-formal education, it will produce spiritual values, ethical honesty values, and tolerance values. Based on this view, the program implemented felt by all Pesantren residents through a good financial system.

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.

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 Indonesian State Islamic Higher Education (PTAIN) system was created to encourage a progressive form of Islam to oppose political Islam and to be apolitical. Because PTAIN are the official government form of Islamic higher education, PTAIN faculty members can be important opinion makers in the Indonesian Islamic community. PTAIN are critical to understanding the Indonesian Islamic community because they engage in innovative scholarship on Islamic theology, ethics, law, and practice and in the education of young Muslim leaders in many fields. This article explores some of the ways PTAIN have been politicized to play a role in the debates about the future of Indonesian Islam which is developing (or at least showing) more complex variations. It offers a theoretical model for understanding the variation found in Islam.

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

Discussing today's Islamic education in Indonesia can be seen from an optic of politics of curriculum and policy in the politics of education. As we know that the reality of replacing the minister is always followed by replacing policy. Here, indeed, many people do not mean allergy or anti-change as long as the changes are still in the context of continuity and toward the better or the best. So, maybe no worries for all. In this paper, the focus of discussion is focused on important and interesting questions about how is the portrait of Islamic education in Indonesia? How the goals and the Quo Vadis of curriculum policy of Islamic education in Indonesia? How idealism education policy widely in Indonesia? How are the challenges and solutions for Islamic education problems in Indonesia? The paper is written by using qualitative data which is based on references and books literature, newsletters, journals and opinions in the mass media and other sources that are relevant in the study of Islamic education in Indonesia, particularly related to curriculum and education policy. The results showed that: first, a portrait of Islamic education in Indonesia from pre-independence to the independence of Indonesia continues to date indicating a paradox, besides the significant development and progress. Second, the goals of the policy of the Islamic education curriculum in Indonesia are always influenced by government policies at the same general education policy. How idealism education policy widely in Indonesia is the mainstreaming of education as a commander (education is king). Moreover, education policy is not merely to discuss the practice of education and learning, more than that is also concerned with the development of education in the competition at the same time the international synergies. Fourth, the challenges and solutions of Islamic education problems in Indonesia can be seen in terms of internal and external context. The solutions are about the culture of competitiveness balanced with the cooperation with all stakeholders need to be done for the goodness and the nation's welfare.Keywords: Islamic Education, Politics of Curriculum and Policy in Educational PoliticsAbstrakMembahas pendidikan Islam saat ini di Indonesia dapat dilihat dari optik politik kurikulum dan kebijakan dalam politik pendidikan. Seperti kita ketahui bahwa realitas penggantian menteri selalu diikuti dengan penggantian kebijakan. Di sini, memang, banyak orang tidak bermaksud alergi atau anti-perubahan asalkan perubahan masih dalam konteks kontinuitas dan menuju yang lebih baik atau yang terbaik. Dalam tulisan ini, fokus diskusi difokuskan pada pertanyaan-pertanyaan penting dan menarik tentang bagaimana potret paradoks pendidikan Islam di Indonesia? Bagaimana tujuan dan Quo Vadis tentang kebijakan kurikulum pendidikan Islam di Indonesia? Bagaimana idealisme kebijakan pendidikan secara luas di Indonesia? Bagaimana tantangan dan solusi untuk masalah pendidikan Islam di Indonesia? Makalah ini ditulis dengan menggunakan data kualitatif yang didasarkan pada referensi dan buku literatur, buletin, jurnal dan opini di media massa dan sumber-sumber lain yang relevan dalam studi pendidikan Islam di Indonesia, terutama yang berkaitan dengan paradoks pendidikan Islam. Hasil penelitian menunjukkan bahwa: pertama, potret pendidikan Islam di Indonesia dari pra-kemerdekaan hingga kemerdekaan Indonesia hingga saat ini menunjukkan paradoks, di samping perkembangan dan kemajuan yang signifikan. Kedua, tujuan kebijakan kurikulum pendidikan Islam di Indonesia selalu dipengaruhi oleh kebijakan pemerintah pada kebijakan pendidikan umum yang sama. Bagaimana idealisme kebijakan pendidikan secara luas di Indonesia adalah pengarusutamaan pendidikan sebagai panglima. Selain itu, kebijakan pendidikan tidak hanya membahas praktik pendidikan dan pembelajaran, lebih dari itu juga berkaitan dengan perkembangan pendidikan dalam kompetisi sekaligus sinergi internasional. Keempat, tantangan dan solusi masalah pendidikan Islam di Indonesia dapat dilihat dari segi konteks internal dan eksternal. Solusinya adalah tentang budaya daya saing yang seimbang dengan kerja sama dengan semua pemangku kepentingan yang perlu dilakukan untuk kebaikan dan kesejahteraan bangsa.Kata kunci: Pendidikan Islam, Politik Kurikulum dan Kebijakan dalam Politik Pendidikan

Since the 1970s, movements aimed at giving Muslim women access to the serious study of Islamic texts have emerged across the world. In this book, Masooda Bano argues that the creative spirit that marked the rise and consolidation of Islam, whereby Islam inspired serious intellectual engagement to create optimal societal institutions, can be found within these education movements. Drawing on rich ethnographic material from Pakistan, northern Nigeria and Syria, Bano questions the restricted notion of agency associated with these movements, exploring the educational networks which have attracted educated, professional and culturally progressive Muslim women to textual study, thus helping to reverse the most damaging legacy of colonial rule in Muslim societies: the isolation of modern and Islamic knowledge. With its comparative approach, this will appeal to those studying and researching the role of women across Africa, the Middle East and South Asia, as well as the wider Muslim world.

This paper expresses the meaning of democracy in Islamic education in depth by using a content study approach that is an in-depth analysis of the content of information from education experts. In an educational democracy, the values contained in the implementation of educational practices and programs of an educational institution consist of several stakeholders such as educators, education staff, students, principals and school committees or the community in order to achieve the same goals as contained in the vision. and the mission of educational institutions. Through efforts to implement democratic values, education is expected to be able to encourage people to become active, independent, creative, innovative, critical, productive individuals and respect others. The essence of democracy in Islamic education is to place the human position proportionally or there is a balance between educators and students in placing themselves and being able to carry out the educational process properly, by putting aside individual differences that are brought from birth and there is no element of compulsion or self-awareness in following education and eliminate all things that hinder the educational process to gain knowledge in order to achieve a high degree before Allah SWT and to achieve happiness in this world and in the hereafter. Keywords: Education Democracy, Islamic Education Philosophy

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.