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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.

The village of Margomulyo Jepara has wide and varied da'wah challenges in line with the dynamics of globalization and the development of information technology whose negative effects cause various konds of socio religiuos problems. Under these conditions, the village government carried out da'wah communication in order to overcome these problems and build a religious village.This research is a qualitative research methods as well as policy research. Data collection techniques in this study were through interviews, observation, and documentation. The data analysis techniques used inductive and descriptive narrative forms.The result of this research is that the da'wah communication carry out the Margoyoso village government is carried out through several stages such as problem formulation, policy formulation, legitimacy, communication and socialization. The background for the birth of this policy was due to the socio-religious problems and poltical agenda of the village government. The da'wah messages in this study consist of morning prayers in congregation, turning off the television after maghrib, let's recite the recitation and compulsory Early Madrasah which is formulated based on the results of deliberations with the village government, religious leader, community leaders, and religious social organizations. The communication process is carried out with two approaches, namely cultural and structural approaches. Key words: communication, da'wah, village government, religious village.

This paper aims to analyze the development of Islamic education in Indonesia and efforts to strengthen it in the national education system. This type of research is descriptive qualitative. Study of literature by focusing on terms of peeling, summarizing and collecting a literature, then the authors provide an analysis of the data that has been collected. The results showed that during the pre-independence era religious education was not only not recognized but also not included in the education system, it was even suspected of being a place to incite and fight the invaders. At the time of independence it did not yet have a role because the government still tended to be controlled by nationalist and secular groups, if there were Islamic groups, Islam was still more abangan. Thus the New Order government continuously fostered the quality of madrasa education so that in 1975 a joint decree (SKB) was issued by three ministers on Improving the Quality of Education in Madrasas, where the SKB of the three ministers had advantages and disadvantages. So that the solution of this weakness is the government is trying to make breakthroughs to restore the function of the madrasa as a place to print religious leaders, namely by opening an alternative Madrasah Aliyah named Madrasah Aliyah Special Program (MAPK). Henceforth, this MAPK was changed to Madrasah Aliyah Religious (MAK) which focuses and strengthens the field of Islamic education. There are two strengthening of Islamic education in the national education system, namely strengthening Islamic educational institutions, and strengthening religious subjects in all schools both under the auspices of the Ministry of Religion and other Ministries.

The village of Margomulyo Jepara has wide and varied da'wah challenges in line with the dynamics of globalization and the development of information technology whose negative effects cause various konds of socio religiuos problems. Under these conditions, the village government carried out da'wah communication in order to overcome these problems and build a religious village.This research is a qualitative research methods as well as policy research. Data collection techniques in this study were through interviews, observation, and documentation. The data analysis techniques used inductive and descriptive narrative forms.The result of this research is that the da'wah communication carry out the Margoyoso village government is carried out through several stages such as problem formulation, policy formulation, legitimacy, communication and socialization. The background for the birth of this policy was due to the socio-religious problems and poltical agenda of the village government. The da'wah messages in this study consist of morning prayers in congregation, turning off the television after maghrib, let's recite the recitation and compulsory Early Madrasah which is formulated based on the results of deliberations with the village government, religious leader, community leaders, and religious social organizations. The communication process is carried out with two approaches, namely cultural and structural approaches. Key words: communication, da'wah, village government, religious village.

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.

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.

The reality of the difference in applying Islamic law in the context of marriage law legislation in modern Muslim countries is undeniable. Tunisia and Turkey, for example, have practiced Islamic law of liberal nuance. Unlike the case with Saudi Arabia and the United Arab Emirates that still use the application of Islamic law as it is in their fiqh books. In between these two currents many countries are trying to apply the law in their own countries by trying to bridge the urgent new needs and local wisdom. This is widely embraced by modern Muslim countries in general. This paper reviews typologically the heterogeneousness of family law legislation of modern Muslim countries while responding to modernization issues. Typical buildings seen from modern family law reforms can be classified into four types. The first type is progressive, pluralistic and extradoctrinal reform, such as in Turkey and Tunisia. The second type is adaptive, unified and intradoctrinal reform, as in Indonesia, Malaysia, Morocco, Algeria and Pakistan. The third type is adaptive, unified and intradoctrinal reform, represented by Iraq. While the fourth type is progressive, unifiied and extradoctrinal reform, which can be represented by Somalia and Algeria.

The reality of the difference in applying Islamic law in the context of marriage law legislation in modern Muslim countries is undeniable. Tunisia and Turkey, for example, have practiced Islamic law of liberal nuance. Unlike the case with Saudi Arabia and the United Arab Emirates that still use the application of Islamic law as it is in their fiqh books. In between these two currents many countries are trying to apply the law in their own countries by trying to bridge the urgent new needs and local wisdom. This is widely embraced by modern Muslim countries in general. This paper reviews typologically the heterogeneousness of family law legislation of modern Muslim countries while responding to modernization issues. Typical buildings seen from modern family law reforms can be classified into four types. The first type is progressive, pluralistic and extradoctrinal reform, such as in Turkey and Tunisia. The second type is adaptive, unified and intradoctrinal reform, as in Indonesia, Malaysia, Morocco, Algeria and Pakistan. The third type is adaptive, unified and intradoctrinal reform, represented by Iraq. While the fourth type is progressive, unifiied and extradoctrinal reform, which can be represented by Somalia and Algeria.

Dalam Islam "Civil Society†sebagaimana dijelasankan dalam QS. Al-Imron ayat110 dalam kata"Kuntum Khoiru Ummah†adalah masyarakat yang etissama denganmasyarakat yang berproses dan memilikikecenderungan pada nilai-nilai utama (khoir) sebagaimanajuga yang diungkapkan oleh Al-Farabi yang landasannyaadalah Iman dan Tauhid dalam melaksanakan amar ma"rufdan Nahi munkar. Di Barat Secara substansial istilah CivilSociety sudah ada sejak zaman Aristoteles, yakni suatumasyarakat yang dipimpin dan tunduk pada hakim.Penguasa, rakyat dan siapapun, menurut Aristoteles, harustaat dan patuh hukum yang telah dibuat secara bersamasama. Dalam khazanahpemikiran politik, perkembanganistilah Civil Society bisa dirunut sejak Cicero yang pertamakali menggunakan societies civilis dalam filsafat politiknya.Pada tahun 1690 John Lock menulis buku CivilianGovernment yang berisi penekanan pada peran masyarakatdalam menghadapi kekuatan mutlak para raja dan hak-hakistimewa para bangsawan, misi John Lock adalahbagaimana membangun pemikiran otoritas masyarakat untukmerealisasikan kemerdekaannya dari hegemoni elit yangmemonopoli kekuasaan dan kekayaan, caranya, adalahmelalui demokrasi parlementer, disin parlemen dianggapsebagai lembaga yang mewakili rakyat dalam menghadapihegemoni kekuasaan. Setelah John Luck di Inggris, diPrancis muncul Jean Jacques Rousseau, penulis bukumonumental The Social Contract (1762) yang membahastentang pemikiran mengenai otoritas rakyat dan perjanjianpolitik yang harus dilaksanakan antara anggota masyarakatdan kekuasaan.

Muhammad Abduh merupakan salah satu di antarapara pemimpin reformasi Islam yang memiliki pemikiran yangkompleks. Keinginan yang kuat untuk mengimplementasikanreformasi dan menempatkan Islam dalam situasi yang harmonisberhadapan dengan tuntutan jaman untuk kembali kepada Islamyang sesungguhnya membuatnya memikirkan ulangpermasalahan Islam dan menuliskannya dengan sebuahpemahaman baru. Ide Abduh terinspirasi oleh pemikiranpembaharuan ijtihadnya Ibn Taimiyah, yang bercorak Wahabi,tentang puritanisme, paham Mu'tazilah, paham para filosofmuslim tentang rasionalisme dan ilmu sosial. Pemikiranpembaharuannya yang dinamis dan jangkauannya yang luas,meliputi: bidang agama, bahasa Arab dan seni perang, tafsir,pendidikan, dan politik, tidak dapat dipisahkan, meskipunberkaitan erat dengan karakter teologi rasionalnya. Untuk itu,dapat dikatakan bahwa Abduh adalah seorang pemikirindependen di dunia Islam yang menghidupkan kembali pahamMu'tazilah.

Muhammad Abduh merupakan salah satu di antarapara pemimpin reformasi Islam yang memiliki pemikiran yangkompleks. Keinginan yang kuat untuk mengimplementasikanreformasi dan menempatkan Islam dalam situasi yang harmonisberhadapan dengan tuntutan jaman untuk kembali kepada Islamyang sesungguhnya membuatnya memikirkan ulangpermasalahan Islam dan menuliskannya dengan sebuahpemahaman baru. Ide Abduh terinspirasi oleh pemikiranpembaharuan ijtihadnya Ibn Taimiyah, yang bercorak Wahabi,tentang puritanisme, paham Mu'tazilah, paham para filosofmuslim tentang rasionalisme dan ilmu sosial. Pemikiranpembaharuannya yang dinamis dan jangkauannya yang luas,meliputi: bidang agama, bahasa Arab dan seni perang, tafsir,pendidikan, dan politik, tidak dapat dipisahkan, meskipunberkaitan erat dengan karakter teologi rasionalnya. Untuk itu,dapat dikatakan bahwa Abduh adalah seorang pemikirindependen di dunia Islam yang menghidupkan kembali pahamMu'tazilah.

Tulisan ini mendeskripsikan pemahaman dan peran kaum ibu serta strategi yang dilakukan dalam pemberdayaan dan penguatan masyarakat. Kaum ibu diasumsikan sebagai pribadi yang hanya mengabdikan untuk keluarganya karena lebih fokus pada area reproduktif dan dimensi domestik. Asumsi tersebut tampak berbeda dengan aktivitas kaum ibu di Muslimat Nahdlatul Ulama Ponorogo. Dengan spirit motherhood, kaum ibu sudah mulai ikut berjuang, berkorban dalam melakukan pemberdayaan masyarakat. Kaum ibu di Muslimat NU Ponorogo lebih cenderung memaknai/memahami spirit motherhood sebagai landasan gerakan yang lebih banyak dalam konteks gerakan sosial kaum ibu seperti pendidikan, kesehatan, dan sosial keagamaan. Dari model dan ragam kegiatan yang dilakukan tampak bahwa Muslimat NU Ponorogo sudah beranjak dari motherhood biologis ke motherhood sosial, akan tetapi belum sampai ke arah motherhood politik. Dari hasil kajian tersebut tampak pula bahwa Muslimat NU dapat menjadi semacam institution by example, yaitu sebagai contoh organisasi perempuan yang bisa dijadikan pilot project dalam melakukan strategi pemberdayaan melalui filantropi sosialnya.

The dichotomy of education that has swept the Islamic world is recognized as having created split of Muslim personalities. Educational institutions produce experts who are qualified in spiritual-transcendental issues, but unable to face the objective reality of social life that demands attention to every change that occurs. On the other hand, experts born from the world of general education institutions are very smart in dealing with the realities of social life, experts in the fields of science technology, economics, politics, and so on. However, it is not uncommon for people to be completely dry, even devoid of spirituality, which causes their lives to be unsettling and at the same time detrimental to personal, family and community life. This study uses a qualitative approach, with a literature review method. The results show that the dichotomy of science is the separation between religious and general disciplines, which in turn gives birth to a new term called educational dualism, namely religious education and general education. The dichotomous view that separates the religious sciences and general sciences is contrary to the concept of Islamic teaching which has integralistic teachings. Islam teaches that the affairs of the world are not separate from the affairs of the hereafter. The implication is that when referring to Islamic teachings, general sciences should be understood as an inseparable part of the religious sciences. The Islamic Religious College (STAIN / IAIN / UIN) must have the courage to review the vision, mission, and scientific paradigm that it has built over the past few decades. The aim of STAIN / IAIN / UIN as a Religious Higher Education needs to be oriented towards the birth of a bachelor who has three abilities at once, namely the ability to analyze academically, the ability to innovate and the ability to lead according to the demands of social, scientific, and professional problems in one breath of ethos. scientific and religious.

Women mostly depend on agriculture, which indicates that women have their economic resources to help the family economy. The presence of the Kulon Progo Coastal Farmers Association of Farmers is the beginning of a bright future for farmers, women. This article discusses the empowerment of women in the Kulon Progo Coast Farmers Association. The purpose of this study is to find out how far women can be empowered with the organization of the Kulon Progo Coastal Farmers Association. This research is a qualitative study with data collection techniques using a purposive sample. The data collection process is done by in-depth interviews and snowball after the key informant is found. The data obtained were analyzed using the Longwe analysis framework. The results of this study indicate that female farmers are equal in agricultural areas, but in the political domain (organization) female farmers are still below male farmers.