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This article discusses Islamic Religious Education (re) in present day Cyprus on both the southern and northern sides the dividing line established in 1974.reis understood in its broadest sense to includereclasses in formal education, Qur'an teaching in a mosque-like environment or summer school instruction. First an introductory description of the political background of current Cyprus laws is depicted, followed by an illustration of the actors, past events and options for the future. Case studies on recent conflicts in north Cyprus highlight the political aspect of providing or rejectingre. Lastly, the article raises the question as to how the differing approaches torein north and south Cyprus could be integrated once the Cyprus Conflict has been settled.

In the context of Indonesia, especially after the New Order government, many changes occurred in the structure of our constitutional system. The transition of forms of government from centralized to decentralized, changes in democratic climate, the strengthening of the issue of human rights, a firmer recognition of cultural, religious and racial pluralism, all of which have implications for Government policies in the field of education. The aim of this paper is to reveale the transformation of curriculum in islamic religion education. This study used literature review. The result of this paper that there has been a paradigm shift in the PAI curriculum in public universities after the New Order government, especially in the 2002 PAI curriculum. The paradigm developed sees Islam as a dynamic and responsive perspective towards the present.

Education is part of the future investment. The goals of education at any time need to be revised and adapted to the demands of change. Government Regulation Number 32 of 2013 concerning National Education Standards (SNP) provides direction on the need to develop and implement eight national education standards, namely: content standards, process standards, graduate competency standards, educators and education personnel standards, facilities and infrastructure standards, management standards, financing standards, and educational assessment standards. This study aims to describe the standardization of Islamic education on the orientation of religious values education. The National Education Standards have been implemented in accordance with the scope of their responsibilities to date. Even so, there are still pros and cons in the SNP policy, one of the reasons for the pro group is that standardization serves as a guide for teachers in making global changes, while those who oppose explain that standardization of education is heavily influenced by business and political decisions.

This writing aims to analyze the sociological aspects of multicultural Islamic religious education. Multicultural Islamic religious education is a solution to the plurality of Indonesian society in accordance with the democratic principles adopted by the Indonesian nation. Multicultural Islamic religious education is an important aspect in building the nation's next generation. Sociological aspects in multicultural Islamic religious education are fundamentally reflected by the existence of conducive cooperation between Islamic religious education in the family, school and community environment, good educational control will be realized. In a sociological context, the family is the first and foremost institution known to children. In this case, his parents are the first to be known and provide educational values. Then the school environment, the school at this time is a need for everyone to get an education from school. Schools in this case have two important aspects, namely individual aspects and social aspects. On the one hand, schools are tasked with influencing and creating conditions that allow optimal development. Furthermore, the community environment, a diverse society such as in Indonesia often creates the potential for friction or even conflict. Therefore, differences are a necessity in a pluralistic society. Differences must be accepted as a necessity. Such acceptance will lead to people's attitudes that can accept existing differences. This is what will produce students who have good morals, who will not only make their parents and teachers proud, but also the community as users of educational outcomes.

Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Dedication -- Contents -- List of Illustrations -- List of Contributors -- Series Editor's Foreword -- Islamic Religious Education in Europe: Introduction -- PART I: Islamic Religious Education in Europe - Country Reports -- 1. Islamic Religious Education in Austria -- 2. Islamic Religious Education in Belgium -- 3. Teaching Religion - Islam in Bulgarian Public Schools -- 4. Islamic Religious Education in Cypriot State Schools -- 5. Education About Islam in Danish State Schools -- 6. Islamic Religious Education in England -- 7. Islamic Religious Education in Finland -- 8. Islamic Religious Education in France -- 9. Islamic Religious Education in German State Schools -- 10. Islamic Religious Education and Teaching About Islam in Greece -- 11. Islamic Religious Education in the Netherlands -- 12. Education About Islam in Norwegian Religious Education -- 13. Islamic Religious Education and Education About Islam in Sweden -- 14. Islamic Religious Education in Switzerland -- PART II: Interdisciplinary Exploratory Essays on Islamic Religious Education in Europe -- 15. Comparative Perspectives on IRE in Europe -- 16. Islamic Religious Education in Europe and European Recommendations as Mutual Challenges -- 17. Teaching and Learning About Islam in Educational Terms -- 18. Varieties of Islamic Religious Education and the Link with Citizenship Education -- 19. Democratic Education on Religion and Ethics in Islamic Religious Education Contexts -- 20. Teaching About Islam: Insights from Hermeneutics -- 21. Postcolonial and Feminist Perspectives in Islamic Religious Education -- 22. Islamic Education Within the Muslim Minority Context of Europe: Pedagogy, Politics, and Future Directions -- 23. Religious Education and Social Cohesion - A Normative Stance.

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

This article aims to discuss comprehensively the concept of tolerance in Islam later thought in such a way that the concept can be applied operationally in Islamic educational institutions such asIslamic boarding schools and colleges. Methods and approaches used to address this issue are philosophical (phenomenological) and the sociology of education, one of which is the theory of inclusivism Mircea Eliade. In Islam, different thoughts, tribes, and even religion (adherents) refer to fitrah and sunnatullāh of God"s will. For this reason, then, tasāmuh (tolerance) becomes an important doctrine in every religion treatise, including in Islamic education system i.e; 1) to have responsive toward modernization which has been existed in general school institutions under Ministry of Education; 2) to develop sensitive character toward the change through apporiate learning strtategy and developing children psycho-social condition, modernizing learning facilities, environment, and other supporting factors including the involevement of parents, government, society and other education stakeholder; 3) to implement a model to strengthen inclusive Islamic education system which is opened, dialogic, and student-centered; 4) to bear a strong and tough human reseource with high tolerance who will act to occupy and create new civilization emphasizing on religion, spritual and humanism values; 5) to develop networking and corporation both national and international to expand informationn access, funding, and other international supports.

This study aims to examine improvement of the quality of PAI learning through revitalization of the Subject Teacher Conference. This research is based on several thoughts and theories, including; Surah Al-Raad verse 11, which implies that humans must change life for the better through education as a provision for life. Then philosophically, there is a view that education is oriented to the nature of knowledge and a better life. While the theory used is the theory of learning and achievement. In addition, this study uses a qualitative method or approach in which the author tries to examine phenomena and theories from a pragmatic perspective. The results of this study are; the purpose of MGMP Revitalization is to improve learning quality based on the Indonesian Government Regulation number 19 of 2005 concerning National Education Standards. The things that are emphasized are student center methods, professionalism, and active learning. Furthermore, the implementation applied is the application of innovative learning processes, dedication to the mission and vision, empowerment of human resources, and training for teachers. Finally, the problem is that professionalism, knowledge, abilities, and skills are not optimal. At the same time, the solutions and efforts taken are the emphases on having mastery of planning, mastering various competencies, the attitude of teacher responsibility in learning, and high motivation

Character education in Indonesia has become a necessity that can not be negotiable. Various cases of crime and moral deviations become evident that the character of most citizens already at alarming stage. Therefore, since the beginning, national education is not only aimed at generating human intelligent and skilled, but also of noble character. This is realized through the introduction of 18 characters excel in school (religious, honest, disciplined, tolerance, and so on). In the Islamic perspective character education paired with akhlak (Islamic ethics) education. Among the important characteristics are: it sourced from the Quran Hadith; Prophet Muhammad as a role model; priority-based methods of mental-spiritual (soul management, habituation, exemplary, and healthy environment); are simultaneous in which three education centers, namely schools, families, and communities should play a role in synergy. The government and the mass media also play a role in supporting the education of character. Pendidikan karakter di Indonesia telah menjadi kebutuhan yang tidak dapat ditawar. Berbagai kasus kejahatan moral dan penyimpangan menjadi jelas bahwa karakter sebagian besar warga sudah pada tahap mengkhawatirkan. Oleh karena itu, sejak awal, pendidikan nasional tidak hanya bertujuan menghasilkan manusia cerdas dan terampil, tetapi juga karakter yang mulia. Hal ini diwujudkan melalui pengenalan 18 karakter berprestasi di sekolah (agama, jujur, disiplin, tolerann, dan sebagainya). Dalam pendidikan karakter perspektif Islam dipasangkan dengan pendidikan akhlak (etika Islam). Di antara karakteristik penting adalah: itu bersumber dari al-Quran Hadis; Nabi Muhammad sebagai panutan; metode berbasis prioritas mental-spiritual (manajemen jiwa, pembiasaan, keteladanan, dan lingkungan yang sehat); yang simultan di mana tiga pusat pendidikan, yaitu sekolah, keluarga, dan masyarakat harus berperan dalam sinergi. Pemerintah dan media massa juga berperan dalam mendukung pendidikan karakter.

Boarding schools are Islamic educational institutions that have been proven and still survive with all of the dynamics until today. A characteristic that distinguishes boarding schools from others is the 24-hour educational system that supports character building. Additionally, the curriculum is developed to meet the needs, so it makes the boarding school more unique. This research aimed at describing the characteristics of Islamic Religious Education (PAI) courses in the boarding school curriculum. The research approach used was descriptive qualitative. The research location was Tahfidzul Qur'an Boarding School of Ahlus Shuffah Balikpapan. The primary data sources of this research were the management/ leader, educational division, asatidz (teachers) and student representatives. The data collection was through observation, interviews, and documentation. The data analysis techniques used data reduction, data display and verification. The results showed that PAI course at Tahfidzul Qur'an boarding school of Ahlus Shuffah Balikpapan was through maximizing the education in the classroom, in the mosque, in the dormitory, as well as in the real-life interaction. The boarding school does not only teach PAI knowledge or materials contained in the boarding school curriculum and in the co-curriculum, but also general knowledge and skills as a provision to take the equivalence examination at the Wustha (junior high) level or Ulya (senior high) level in order to get a diploma equivalent to MTs/SLTP or MA/SLTA at the Ministry of Religious Affairs. This research is expected to broaden the societies' view that education at boarding school is highly appropriate, complete and provides a diploma that is legalized by the government.

Globalization challenges Muslims and Christians in developing religious education in Indonesia. The problem of globalization has attacked the teaching of spiritual values. The output of religious education has recently shifted from the primary goal of education because of a disoriented religious education system. Intolerance, corruption, human rights violations, and all forms of moral decay that the Indonesian people are currently facing are manifestations of Indonesia's lack of religious education. This study uses library research with a comparative study design to analyze and solve problems of religious education from both an Islamic and Christian perspective. This study finally resulted in developing religious education in the global era of Indonesia; cooperation between the government and religious education is needed, it is necessary to integrate spiritual values, and the positive values of globalization, interfaith and interfaith dialogue must be included as part of religious education. Religious education institutions must be separated from commercialization, and the development of cooperation between Christian and Islamic educational institutions must be implemented immediately.

This article explores the anatomical characteristics of the Islamic Education Curriculum based on personal and community development in General Higher Education in Indonesia. This research is a qualitative study, words or actions of people observed and interviewed are the main data sources. The primary data sources of this study were elements of faculty leaders, heads of study programs, students, and lecturers of Islamic Religious Education. This study illustrates how the anatomical characteristics of Islamic Higher Education of General Islamic Education curriculum support strengthening personal and community development. The research findings show that the learning achievements of graduates, the content and teaching materials, the learning process or learning experience, and the assessment model illustrated in the curriculum structure, strongly support the development of responsibilities as individuals of Allah's servants and as Khalifah fi al-ardh. The aspect of personal development is the aspect of tathwir al-nafsi in the form of individual monotheism which includes the teaching of Islamic belief, strengthening of mahdhah and others. The aspect of tathwir al-ijetimaiy, illustrated in the strengthening of student social monotheism in the form of al-amr bi al-makruf wa al-nahy an al-mungkar, the human concept as caliph, democracy, science, technology, art, harmony, civil society, welfare, religious people, Islamic culture, Islamic political system, and democracy. The learning process is still dominated by increasing the understanding of the propositions, concepts, and theories with the teaching model of information processing. The internalization process through practice with social and humanistic teaching models still needs to be improved.

The author goes back to the roots of religious radicalism in the Islamic world and charts the ways it can be opposed. Having analyzed the Western political, economic, and cultural impact on the Muslim civilization he concludes that the Muslim countries stand a chance of joining the globalization process on an equal footing with others if they are able to reform public consciousness.