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Mainstreaming the issue of Islamic education in the Philippines will be a major avenue in providing the overall educational requirements for every Filipino Muslims. A qualitative method is applied in this study, which mainly involved analyzing contents. The findings of the study show that Islamic education plays a vital role in peace and development for Muslims-Christians relationship. The study finds out that due to the achievement of peace and development for the country, the government implements Arabic Language and Islamic Values Program (ALIVE) that lead to National Public Holiday, provide equal education, provide opportunity for Muslims scholars and give some advantage to Muslim society in the Philippines. Focus on the issue of Islamic education in the country will create a garden of peace that may lead to respect and harmony.

Abstract This article aims to find out and describe the pattern of Islamic education moderation in Indonesian history. Islam in Indonesia is manhaj tawasuṭ (moderate). With manhaj, Islam as a religion followed by the majority of the Indonesian population succeeded in entering into every aspect of life in Indonesia from social, cultural, economic and even political and government bureaucracy. Similarly, Islamic education managed to occupy an important position in education in Indonesia. Even though it is an alternative education, the fact is that Islamic education in Indonesia is a very important part to educate the nation. Moderation of Islamic education in Indonesia began with the first education model in Indonesia, namely pesantren. The pattern of moderation found from pesantren is cultural acculturation which is very obvious, from the knowledge learned to educational methods used, Arabic pegon to fill the language gap. The next phase is accommodation patterns that we can see from madrasa that adapts the classical government system from the colonial side. The next pattern is formalization that can be described through the phenomenon of state madrasas. Then, the latest is mu'adalah policy and formal diniyyah education. From these patterns it can be concluded that Indonesian Islamic education always takes the middle way (wasaṭiyyah) of every challenge that arises due to historical movements. This modernization is a genius manner by paying attention to the rules of muḥafadzah 'alāqadīm al-ḥāliḥ wa al-akhdzu bi jadīd al-aṣlaḥ. With this understanding, Islamic education in Indonesia will always be relevant in every space and time (ṣaliḥli kull zamān wa makān) as aspired by the salāf al-ṣaliḥ. Keyword: Moderation, Islamic Education ملخص تهدف هذه المقالة إلى اكتشاف نمط الاعتدال في التربية الإسلامية في إندونيسيا ووصفه في المسار التاريخي. كما هو معروف أن الإسلام في إندونيسيا لديه منهج التوسط كإحدى خصائصه. مع منهاجه المعتدل، نجح الإسلام كدين يتبعه غالبية السكان الإندونيسيين وهو يدخل في كل مفاصل حياتهم بدءا من البيروقراطية الاجتماعية والثقافية والاقتصادية وحتى السياسية والحكومية. وكذلك، نجح التعليم الإسلامي في احتلال مكانة هامة في عالم التعليم في إندونيسيا. على الرغم من أنه تعليم بديل، إلا أن التعليم الإسلامي في إندونيسيا جزء مهم للغاية في الجهود الرامية إلى تثقيف حياة الأمة. أول الاعتدال في التربية الإسلامية في إندونيسيا وهو في المعهد الإسلامى. هذا النمط الاعتدال الموجود في المعهد الإسلامى هو التثقيف الثقافية الواضح عند النظر إلى خصوصيات ذلك المعهد وعمومياته بدءا من نظام تعليمه، والعلوم المستفادة فيه حتى الأساليب التعليمية التي تستخدم منها العربية Pegon كجسر من الفجوة في لغة التدريس. في المرحلة التالية، يمكن العثور على أنماط الإقامة التي يمكن رؤيتها من خلال التعليم في المدرسة التي تكيّف النظام الحكومي الكلاسيكي من الجانب الاستعماري. النمط التالي هو الشكل الرسمي الذي يمكن وصفه من خلال ظاهرة ازدهار المدارس الإسلامية الحكومية، وصولاً إلى أحدث سياسات المعضدة وهو لتعليم الرسمي لتعليم المسائل الدينية Madrasah Diniyah. من هذه الأنماط، يمكن أن نستنتج أن التعليم الإسلامي الإندونيسي يأخذ دائمًا مسارًا متوسطًا (الوسيطية) من أي تحديات تنشأ بسبب حركة التاريخ. الرد على التجديد بطريقة عبقرية من خلال الاهتمام بقواعد المخافظة على القيم الصالح والأخذ بالجديد الأصلح. وبهذا الفهم ، سيكون التعليم الإسلامي في إندونيسيا دائمًا صالح لكل زمان ومكان كما أمله السلف اصالح. مفتاح الكلمات: الاعتدال ، التربية الإسلامية Abstrak Artikel ini bertujuan untuk mengetahui dan mendeskripsikan pola moderasi pendidikan Islam di Indonesia dalam lintasan sejarah. Sebagaimana diketahui bahwa Islam di Indonesia memiliki manhaj tawasuṭ (moderat) sebagai ciri khasnya. Dengan manhaj moderatnya, Islam sebagai agama yang diikuti mayoritas penduduk Indonesia berhasil masuk dalam setiap sendi kehidupan di Indonesia mulai dari sosial, budaya, ekonomi bahkan politik dan birokrasi pemerintahan. Demikian pula pendidikan Islam berhasil menempati posisi penting dalam dunia pendidikan di Indonesia. Sekalipun ia merupakan pendidikan alternatif, faktanya pendidikan Islam di Indonesia menjadi bagian yang sangat penting dalam usaha mencerdaskan kehidupan bangsa. Moderasi pendidikan Islam di Indonesia diawali sejak model pendidikan pertama di Indonesia yaitu pesantren. Pola moderasi yang ditemukan dari pesantren adalah akulturasi budaya yang sangat kentara jika mencermati seluk-beluk pesantren mulai dari sistem pendidikannya, ilmu yang dipelajari hingga metode pendidikan yang menggunakan arab pegon sebagai jembatan dari kesenjangan bahasa pengantar. Pada fase berikutnya ditemukan pola akomodasi yang bisa kita lihat dari pendidikan madrasah yang mengadaptasi sistem pemerintahan klasikal dari pihak kolonial. Pola selanjutnya adalah formalisasi yang bisa digambarkan melalui fenomena menjamurnya madrasah negeri, sampai yang terbaru, kebijakan mu'adalah dan pendidikan diniyyah formal. Dari pola-pola tersebut bisa disimpulkan bahwasanya pendidikan Islam Indonesia selalu mengambil jalan tengah (wasaṭiyyah) dari setiap tantangan yang muncul akibat gerak sejarah. Kebaharuan direspon dengan cara yang jenius dengan memperhatikan kaidah muḥafadzah 'alā qadīm al-ṣāliḥ wa al-akhdzu bi jadīd al-aṣlaḥ. Dengan pemahaman demikian maka pendidikan Islam di Indonesia akan selalu relevan dalam setiap ruang dan waktu (ṣaliḥ li kull zamān wa makān) sebagaimana dicita-citakan para salāf al-ṣaliḥ. Kata Kunci: Moderasi, Pendidikan Islam

Abstrak: Nilai Pendidikan Islam Dalam Tradisi Mandi Safar Di Desa Gili Indah Kecamatan Pemenang Kabupaten Lombok Utara. Penelitian ini bertujuan untuk mengetahui sejarah dan bentuk pelaksanaan serta nilai pendidikan Islam yang terdapat dalam tradisi Mandi Safar yang dilakukan masyarakat desa Gili Indah Kecamatan Pemenang Kabupaten Lombok Utara. Penelitian ini merupakan penelitian kualitatif deskriptif. Metode pengumpulan data penelitian ini adalah observasi, wawancara dan dokumentasi. Instrumen penelitian yang digunakan yaitu human instrument. Sedangkan analisis data yang digunakan untuk menganalisis data penelitian ini adalah perpanjangan keikutsertaan, ketekunan pengamatan dan tringulasi. Hasil penelitian ini adalah: pertama, tradisi Mandi Safar yang dilakukan oleh masyarakat Desa Gili Indah Kecamatan Pemenang Kabupaten Lombok Utara merupakan tradisi yang diwariskan oleh nenek moyang mereka yang berasal dari suku Bugis dan suku Mandar (Sulawesi). Tradisi ini dilatarbelakngi oleh adanya keyakinan masyrakat bahwa pada bulan Safar Allah SWT menurunkan banyak penyakit dan bencana sehingga tradisi ini dilakukan untuk tolak bala. Tujuan lain dari pelaksanaan tradisi Mandi Safar ini adalah untuk pengobatan dari penyakit yang diakibatkan dari pelanggaran terhadap pantangan yang telah diikrarkan oleh nenek moyang masyarakat pada zaman dahulu. Kedua, pelaksanaan tradisi Mandi Safar yang dilakukan oleh masyarakat Desa Gili Indah Kecamatan Pemenang Kabupaten Lombok Utara memiliki beberapa tahapan, yaitu: persiapan, pelaksanaan dan penutup. Ketiga, nilai pendidikan Islam yang terdapat dalam tradisi Mandi Safar ini antara lain adalah nilai musyawarah untuk mufakat, pelestarian lingkungan, tolong-menolong, persaudaraan, keimanan dan ketakwaan, dan syukur. Keemapat, tradisi Mandi Safar merupakan perbuatan bid'ah yang memiliki nilai hasanah (kebaikan) dan dhalalah (sesat). Abstract: Religion and tradition have their own meaning, however, hardly are both separated in its practice. Therefore, the study on both term is essential. This research aimed to examine the history, the practice and the Islamic values found in Mandi Safar tradition in Gili Indah village, Pemenang district, North Lombok, and the position of Mandi Safar tradition within the Islamic law. This qualitative research collected data through observation, interview, and documentation and deployed human instrument as the research instrument. The data analysis procedures used were the extension of participation, thorough observation and triangulation. The empirical findings showed that, first, the practice of Mandi Safar as a tradition in the village was inherited by the ancestors of the local community who came from Bugis or Mandar ethnic (Sulawesi). Second, in its Practice, the tradition has several phases, namely preparation, implementation and closing. Third, the Islamic values found in the tradition were discussion for the sake of consensus, environmental preservation, mutual assistance, brotherhood, gratitude, safety, and the economics and political education. Fourth, Mandi Safar as a tradition practiced by Muslims, although remains debatable in the Islamic law, such a tradition entails Islamic education that should be maintained.

There have been many studies on Islamic education in Aceh, especially among traditional institutions. However, the new coming of ustaz Java has led to social dynamic in the province. This paper aims to examine the contemporary of Islamic authority in education in Aceh, Indonesia. It will focus with two social concepts and their role in society. It based from fieldwork in Aceh in several areas. It is argued that there is changing of Islamic authority the society in which the ustaz play more important role in education rather than teungkue. Meanwhile, the teungku are more interested in political arena.

The picture of the changing curriculum of education in Indonesia makes education less emphasize the religious character, lack of adaptation of science and technology of the future, influenced by global economic politics is accompanied by increasing education cost. The purpose of this study is to provide an overview of managing the skills and creativity of Islamic educational institutions as an effort to improve management development. So raises the question of research how innovative Islamic educational values are integrated with transformative strategies to the needs of Islamic educational institutions of society?. To answer this research question, researchers collect data through the method of documentation-observation. Then after the data collected, analyzed through content analysis and critical analysis and synchronized with results of observation. So this study yields one of the proposed thoughts on innovation strategies that are expected to develop an integrative education with standards and figures of a sustainable future model

This article is a literature study (library research), which aims to assess the qualitative description of the basis of Islamic education Axiological if viewed in the perspective of philosophy of education. To obtain the results of the study, the researcher uses several methods, among others: deductive, inductive, historical, and contextual. The type of research using library research (library research) with descriptive-analytic approach to data (primary and secondary) are qualitative. The results obtained is that Islam is the sistem of values that guide the Islamic way of life, in accordance with the guidance of Allah SWT. Axiology cornerstone of Islamic Education with regard to values, goals, and targets to be achieved in Islamic education. Those values must be included in the curriculum of Islamic education, among others: contains instructions morals; efforts for improving the welfare of human life on earth and happiness in the hereafter; contains endeavor to achieve a good life; contains values that can combine the interests of this world and the hereafter. So axiology Islamic education is understood as the value, benefits or educational function of Islam associated with various things in it. Islamic values that can be obtained from two main sources namely the Qur'an and the Sunnah of the Prophet became a reference of the concepts laden education and moral values of humanity itself. So, will created the order of life "future society" is so envisioned as something new to mankind.

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 paper aim is to describe Values of Multicultural Islamic Education In Islamic Studies at High School. . This study uses the qualitative approach and library research. The result showed that The values of multicultural Islamic education are reflected in PAI subject matter in the 2013 curriculum, including democracy, tolerance, Democratic Values, (humanist/ humanity) Pluralist (diversity), justice.

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.