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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.

Biodiversity and flora in this country is a reflection of the variety and variety of natural potentials which in turn also reflect the multicultural potential of each region, ethnicity, custom, language, geography, and many more. Then coupled with the current digital era or what is called the era of disruption, the problem of social conflict that was in the realm of its initial reality, until now has also shifted to the virtual world (both social media, internet and so on). Therefore, Islamic religious education which is identical with religious dogma should also include the multicultural values of the digital era so that people who are dialogical, inclusive, democratic, pluralist, and multiculturalist are born. The purpose of this study is to obtain an acceptable formulation of Islamic religious education learning in a multicultural perspective in the era of the industrial revolution 4.0 or digital era. The research method used in this research is a qualitative research method with a grounded theory approach. Further analysis was carried out using qualitative data analysis by John W. Creswell. The research results and conclusions state that the concept of learning Islamic religious education has a multicultural perspective in the digital era, both from the aspects of educators, students, teaching materials, strategies and methods, evaluation, and learning media must prioritize dialogical, inclusive, democratic, pluralist, and multiculturalist principles.

This research talks about the compatibility of liberal ideology within Islamic education. The study is aimed at responding the following research questions. (1) What constitutes liberal ideology in Islamic perspective (or widely known as liberal Islam)? What issues are being promoted? (2) What encompasses Islamic education? (3) To what extent does liberal ideology compatible with doctrines and practices within the tradition of Islamic educational system? Which issues are compatible, and which ones are not? This study is aimed at: (1) describing what liberal ideology constitutes in Islamic perspective (or widely known as liberal Islam), including what issues are being promoted. (2) Elaborating what Islamic education encompasses. (3) Examining the extent to which liberal ideology is compatible with doctrines and practices within the tradition of Islamic educational system, which issues are compatible, and which ones are not. This study is mainly a literary analysis of descriptive undertaking. Data provided by previous researchers and all other data relevant with the topic of discussion that are contained in books, journals as well as other types of publications will also be utilized and analyzed. The data were dealt with by using content analysis technique to grasp its real meaning. The findings of this research are as follows: Liberal ideology in Islamic perspective is not what is perceived by many in the social or political terms, but liberalism in the context of Islamic thought in the Muslim world, commonly called Islamic liberalism. Liberal Islam can be described as a critical reinterpretation and reexamination of sharia (Islamic law) and fiqh (Islamic jurisprudence) to make them relevant to contemporary modern life. In other words, it refers to all traditions in the interpretation of Islam whichare based on human reasoning or rational discourse. With regard to Islamic education, it is guidance of physic and mental based on law derived from the religion of Islam aimed at forming the main character according to Islamic measurements. In terms of instruction, Islamic Education is to mean education in all branches of knowledge taught from the Islamic point of view. On theoretical perspective, what liberal Muslim thinkers had championed with regard to women's rights especially with reference to an access to education is in line and relevant with the hope of Islam.On the practical level, however, the right of women in getting an access to education is still problematic. Looking at the reality in Muslim society, we can say that the rights of Muslim women to access education is still not as good as that of men. In some societies in the Muslim countries women's education is deemed unnecessary. Unfortunately, we have to acknowledge that women are still denied the benefit of a proper education in some, mainly patriarchal, Islamic societies.

The reality of Islamic Religious Education is that many problems still occur in schools today. Islamic Religious Education is often considered a boring subject and learning activity. Many factors can cause this, including the unprofessionalism of a PAI teacher or students who are less enthusiastic about studying religious knowledge. So, this study aims to find the problems of Islamic education and its solutions, especially in the quality of Islamic Religious Education teachers. The research method used is library research. The research results are that currently, the teacher is the bearer of the educational mission whose job is to teach based on specific scientific and academic qualities. Then, get material rewards from the state and or other education management parties in which the compensation is not by the energy expended. Several solutions can encourage efforts to improve the problems of these educators, namely (1) increased teacher work discipline and implementation of good learned plans through coached, trained, and workshops. (2) the government and the foundation where teachers serve should pay attention to the welfare of teachers, (3) teachers should study and practice to improve their abilities (4) PAI teachers should be teachers who have met the qualifications

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.

Abstract: the discussion in this article refers to the development of a multicultural-based Islamic religious education curriculum as an effort to develop the values of religious moderation in Indonesia that have been implemented. The research method in this article is an observative research on educational institutions in Indonesia from the policy side of government and related educational institutions. The conclusion is as follows: 1). Multicultural-based Islamic religious education learning Model. In developing a multicultural learning model that must be blessed is a truly multicultural-laden learning activity. Learning activities are designed to provide a learning experience involving mental and physical processes through interaction between learners, learners with teachers, the environment, and other learning resources in order to achieve basic competencies. 2). Learning Media of Islamic religious education. Media can also be called tools while commonly used at this time is an audio visual aids, which means audiovisual aids are materials or tools used in the situation to help the writings and words spoken in the transmission of knowledge, attitudes, and ideas in the development of Islamic education be bases multicultural. 3). Sources of educational learning Islamic religion-based multicultural sources of Islamic values as a cornerstone of Islamic education The Foundation consists of the Qur'an and Sunnah Prophet Muhammad SAW that was developed with Ijtihad, Al Maslahah al murincorrectly, Istihsan, Qiyas and so on and from the source of learning it in the Islamic Religious education based multicultural developed with regard to the values of Islam Rahmatan li Al-"alamin that put forward the principles of Islamic Humanist , tolerant, democratic, and accommodating local cultures.

Abstract: The environment education (PLH) material has almost no place in the Islamic Religious Education and character (PAI-BP) textbooks for senior high school levels. Evidently, in the textbooks for grades 10, 11, and 12, none of the chapters specifically contains PLH. Even if there is PLH material, it is integrated into certain chapters with very limited descriptions. In contrast, the environment is one of the important aspects of Islamic teachings, especially in human relations with other creatures and the natural surroundings. Therefore, preserving­ in an Islamic perspective, the environment is not only a noble act but also rewarding worship. On the other hand, destroying the environment is not just an act of violation but also a sin that is threatened with punishment. For this reason, the government needs to revise the curriculum in order to adequately increase the content of PLH material in PAI-BP lessons. This, in the short term, aims to overcome the shortage of PLH materials, PAI-BP teachers need to optimize PLH through habituation, providing examples of clean living and clean environmental activities. ; Abstrak: Materi Pendidikan Lingkungan Hidup (PLH) hampir tak mendapat tempat dalam buku teks pelajaran PAI-BP untuk SMA. Terbukti, dalam buku teks kelas 10, 11, dan 12 tak satupun bab yang secara khusus memuat PLH. Kalaupun ada materi PLH, diintegrasikan ke bab tertentu dengan uraian sangat terbatas. Padahal lingkungan hidup merupakan salah satu aspek penting dalam ajaran Islam, terutama dalam konteks hubungan manusia dengan makhluk lain dan alam sekitar. Karena itu, melestari­kan lingkungan dalam perspektif Islam bukan sekedar perbuatan mulia melainkan juga sebagai ibadah yang berpahala. Sebaliknya, merusak lingkungan bukan sekedar tinda­kan melanggar melainkan juga sebagai per­buatan dosa yang diancam siksa. Untuk itu, penting sekali pemerintah merevisi kurikulum guna menambah muatan materi PLH dalam pelajaran PAI-BP secara memadai. Dalam jangka pen­dek, guna mengatasi kekurangan materi PLH, guru ...

Islamic religious education has a long history in Indonesia. Prior to the establishment of a formalised state-run education system, Islamic education was the core method of education in the archipelago. Even today, Islamic education plays a significant role in providing a basic level of education to Indonesian students, with about 10-15 per cent of students educated in religious schools. International focus was placed on Islamic education institutions such as pesantren (Muslim boarding school) and madrasas (Muslim day school) following the revelation that some terrorist had studied in these institutions. The perpetrators of the Bali bombings of October 12, 2002, were connected to some well-known Islamic boarding schools in Central and East Java. Questions were immediately asked about how such a moderate Muslim country such as Indonesia had produced people with such radical views and intentions. In the era of globalisation, somepesantren had a massive influx of outside influences, such as radical texts from the Middle East, which impacted negatively upon a tiny minority of Muslims in Indonesia, causing them to take up radical beliefs. Australia has a long history of aid engagement with Indonesia, with the traditional emphasis being placed on poverty-reduction, governance and economic development. Following the review of AusAID in 1997, One Clear Objective: Poverty Reduction Through Sustainable Development, Australia 's aid approach was re-evaluated and as a result objectives were more clearly defined and parameters for aid assistance were narrowed to focus on the core issues of poverty reduction through sustainable development. Events such as the Asian Financial Crisis of 1997 warranted a rapid aid response, which Australia provided. Following the Bali bombings, Australia's foreign policy was altered to encompass the threat of terrori sm. This new threat to Australia's national interest also impacted upon Australia's aid program, delivered by AusAID . In May of 2003, the Foreign Minister, Alexander Downer, announced the role that aid must play in countering terrorism: AusAID would help partner governments to improve the quality of basic education and to monitor education standards in non-state schools. This aid objective was echoed by other donor agencies, most significantly America 's USAID. Within a year, Australia dropped the reference to terrorism in articulating the reasons for an aid focus on religious education institutions in Indonesia. This can be directly related to the negative reaction to USAID policy on Muslim education in Indonesia. Given the sensitivities that nations and citizens feel about their country' s education systems this negative reaction to the suggestion of outside interference may have been anticipated. By the time of the release of the AusAID annual report in 2004, the aid focus on Islamic education institutions was being presented in a different light; not as a counter-terrorism measure, but instead as a program to reaffirm AusAID core aims of poverty reduction through sustainable development. This approach takes into account not ju st the importance of secular and Islamic education in the Indonesia, but is also a silent acknowledgement of diplomatic and political sensitivities.

Education in Indonesia is still reaping problems, including the loss of morality and character that engages students in respecting differences. As a pluralistic nation, respect for diversity is very important to maintain unity and peace. Internalization of multicultural values is carried out as an effort to introduce cultural diversity and appreciate the differences within it. Because the difference is a necessity that must be accepted by anyone. This study aims to determine the multicultural values contained in Islamic religious education learning and planting methods that have been carried out in Learning Islamic Education. The results showed that: 1) multicultural values contained in the learning of Islamic religious education in Learning Islamic Education is; inclusive values, humanism, peace, tolerance, solidarity, forgiveness, justice, help, trust, and democracy; 2) the method of investing in multicultural values is teaching, example, guidance, and habituation.

This thesis examines the institutionalization of the transformative Islamic idea of Moeslim Abdurrahman in the field of Islamic education. by proposing the problem: How to construct Moeslim Abdurrahman's transformative Islam and the thinking and to institutionalization of transformative Islam Moeslim Abdurrahman, Theis present study research is library research, hence all of this research activity is focused on studying books and literature that have relevance to the subject. Furthermore, This study uses a hermeneutic approach that is used to that is boldly and objectively interpreted frankly and objectively might be a symbol in the form of text in order to get a profound true understanding. The method of data analysis used is descriptive-analytic method, which that is to description regularly and meticulously analyze as carefully as possible, the data related to the idea of Moeslim Abdurrahman's about transformative Islamic education by describing the points thoroughly, then analyzed and. Subsequently, then the author tries to give an interpretation of the idea thinking of the figure reviewed. The result of this research shows is the construction of transformative Islamic thought of Moeslim Abdurrahman departing from the transformative theology of reviving the message of God in religion ( in Islam) to predispose side by side the marginal, and at the same time, to the theology has revitalizeenlivened the spirit of transformative pedagogy (critical learning) with the influence of political mechanism by involving the community to interpret it critically., Furthermore, and the institutionalization of the idea of Islam transformative Islam (Knowledge) of Moeslim Abdurrahman (Person) in Islamic education (JIMM) is done through externalization, that later then experiencing objectification among the young Muhammadiyah youth children through after an the internalization process.

It is a fact that as Indonesians, we currently live in the midst of a pluralistic society. This condition can have two effects at once, both positive and negative. It becomes positive when we can maintain and care for the diversity and richness of culture, customs, race, ethnicity and religion. On the contrary, it can be negative and even a threat to the unity of this nation if mutual hostility because of existing differences grows and an attitude of tolerance is not adopted. To ensure that our nation becomes a harmonious and peaceful nation, it is important to introduce this diversity to our community. One way to introduce it is by multicultural education through the existing educational institutions or schools. Therefore, it is time for schools to welcome the adoption of multicultural education. This multicultural education can succeed if adequate human resources support it. One of the most important factors in organizing this multicultural education is teacher. No less important in this case is the presence of religious education teachers. They have a central role because it is they who will be the captain who can direct students in the desired direction. Today, there are still many religious education teachers who have not been able to get out of their zone of exclusion in delivering religious material to the students. So, at this time we need to prepare religious education teachers who have good qualifications, good competence as well as certified (according to government regulation). In addition to that, they have an open insight, are willing and able to apply an inclusive-pluralist religious paradigm. It is religious education teachers like this that must be prepared in the midst of Indonesia's current pluralistic society.

Islamic religious education in the United States and Europe has become a subject of intense debate after Muslims raised in the West carried out attacks against their fellow citizens. People worry their governments are doing too little or too much to shape the spiritual beliefs of private citizens. In a new analysis paper, Jenny Berglund explains the differences in publicly funded Islamic education in nine European countries and the United States. Berglund lays out the religious education framework of each country and explains the state policies governing the teaching of Islam in public schools. State involvement, Berglund writes, ranges from sponsoring religious education in public schools to forgoing it entirely. The policies vary according to the national political culture of each country, as well as the historical and religious norms that shape public perceptions and debates over religious education. In Germany and Austria, many public schools teach Islam to Muslims as a subject within a broader religious curriculum in which parents can choose their students' religious courses. In the United Kingdom and Sweden, public schools teach Islam as an academic subject, and train teachers through comparative religious studies departments in universities. French and U.S. public schools do not teach religion, although students can lean about Islam in subjects such as art, history, or literature. Despite the diversity of these approaches, Berglund notes three good practices that apply across the board: Establishing rigorous academic standards of training for teachers of religious education courses. Providing factual textbooks informed by academic scholarship, both for Islamic religious education and non-confessional school subjects that teach about Islam. Building upon current curricular and pedagological best practices through international exchange and dialogue of scholars. By adopting these practices, Berglund argues, governments can further their citizens' knowledge of important aspects of the human experience and promote inclusive citizenship and respect.

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.