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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.

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 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

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.

Assessment plays an important role in the educational process so there is a need for standardization of student education assessments. Permendikbud Number 23 of 2016 is an effort from the government to provide standards in the assessment of learning outcomes both carried out by the Education Unit and the Government. In the Permendikbud it is stated that the assessment of student learning outcomes includes three aspects, namely cognitive, affective, and psychomotor. The assessment of these three aspects in the 2013 curriculum is called authentic assessment. In practice, not all IRE (Islamic Religious Education) teachers apply authentic assessment. This study aims to elaborate on how IRE Elementary School teachers in Bantul District develop authentic assessments. This research is field research with a qualitative approach. The results of this study are the development of Authentic assessment conducted by IRE teachers in the Bantul sub-district consists of several development steps, namely first, observing or mapping KD (Basic competencies) and indicators to be tested. Second, determine the type of assessment that is tailored to the aspects to be tested. Third, compile an assessment that will be tested. Fourth, compose an answer key. Fifth, develop scoring guidelines. The recommendation from the results of this study is that in developing authentic assessments there should be simplifications related to testing trials in search of validity and reliability. This is because, at the level of implementation, this step is difficult for IRE teachers to implement.

'Einige europäische Länder haben den islamischen Religionsunterricht in ihr Schulsystem eingeführt, nicht nur um für eine fachliche Vermittlung religiöser Inhalte zu sorgen, sondern vor allem um den Religionsunterricht überschaubar zu machen und ihn vor Instrumentalisierung zu schützen. Erfahrungen mit dem islamischen Religionsunterricht in Österreich und Deutschland zeigen, dass die Anforderungen an diesen Unterricht durch eine gezielte Kooperation des Staates mit den islamischen Religionsgemeinschaften erfüllt werden können. In diesem Zusammenhang stellt sich aber die Frage: Wie viel Autonomie und wie viel Staat braucht der islamische Religionsunterricht, damit durch ihn ein Beitrag zur Integration gerade der jungen MuslimInnen in die säkularen europäischen Gesellschaften gewährleistet werden kann? Widerspricht eine staatliche Mitbestimmung beim Religionsunterricht dem Neutralitätsgebot des modernen Staates? In diesem Beitrag wird versucht, anhand eines Vergleichs der Situation des Religionsunterrichts in Österreich und in Deutschland auf diese Fragen Antwort zu geben, um daraus Schlüsse für andere europäische Staaten ziehen zu können.' (Autorenreferat)

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 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.

This article is limited to a literature study dealing with radicalization in educational institutions. More specifically, the authors want to add as much information as possible, so that this paper strengthens the study of literature and data that can strengthen further research. The preliminary results are as follows: radicalism enters through textbooks, by changing the religious understanding of teachers and students, the books used are official books published by the government and private institutions through worksheets. Based on the above problems, the author has indeed tried to look back at some of the teaching materials for Islamic religious education which are mixed with radical ideas as revised by the government and by the community to improve textbooks so that radical understanding can be lost. So it is necessary to reorientate the handling of radicalization which has been done and understood by great people. Efforts to stem radicalism, which have so far been more focused on terrorists or warfighters, have not been carried out much as an understood precaution and radical action.

After Islamic theology was given a place at universities in German-speaking areas, certain issues in the Islamic theology and religious pedagogy took on greater importance and moved to the forefront of discussion. A collection of various articles by the author, this book focuses on developing an understanding of Islam that is context-sensitive and takes both the Islamic tradition and the new European context into account.

Der Beitrag liefert auf Grundlage eines Forschungsreviews erstmals einen systematischen und differenzierten Überblick zur empirischen Befundlage zum islamischen Religionsunterricht (IRU) in Deutschland. Der IRU erweist sich zunehmend als Gegenstand einer dezidiert empirischen, disziplinübergreifenden Forschung, in der sich die mehrdimensionale Interessenlage ihm gegenüber spiegelt, sich im Bildungssystem zu etablieren und gleichzeitig integrationspolitischen Ansprüchen gerecht zu werden. Dabei wird sowohl unmittelbar gegenstandbezogenes als auch kontextuelles Wissen zum IRU generiert, wobei die Forschung häufig eher (extrinsisch) auf den IRU im Verhältnis zur Gesellschaft und dessen Legitimation, Akzeptanz und Nutzen und weniger (intrinsisch) auf das Verstehen und die Entwicklung des IRU ausgerichtet ist. Daraus resultieren drei zentrale Erkenntnisse: Erstens liefert die bisherige Forschung wichtige Befunde, erlaubt jedoch kaum verlässliche und verallgemeinerbare Aussagen zum IRU hinsichtlich seiner gesellschaftlichen Situiertheit und (integrativen) Wirkung. Zweitens wird die auf das Verstehen und die Entwicklung des IRU gerichtete eher intrinsische Forschung teilweise durch Integrationsimperative überlagert und stellt weiterhin ebenso ein wichtiges Desiderat dar. Drittens ist die Forschung zum IRU stark am Status Quo orientiert und thematisiert kaum Fragen der zukünftigen Entwicklungen und Herausforderungen einer zunehmend multireligiösen säkularen Gesellschaft. Der Beitrag versteht sich damit als Momentaufnahme und zugleich Impulsgeber der IRU-Forschung, die sowohl Spiegel wie auch mögliche Triebkraft der Entwicklungen im Feld des IRU sein kann.

The purpose of this research is to study and study the management of Islamic education in Bangkok and government schools as well as to formulate recommendations and implementation of Islamic education. The main contributors in this study consisted of 3 interviewees, school teachers Klong Nueng (Kaewnimit) and other government school teachers. Qualitative informants and sources are the head of PAI. And Islamic education teachers in many government schools in Bangkok have mixed research designs using exploratory design models. And content analysis for qualitative data. In the implementation of the Bangkok government school Islamic education curriculum, the overall picture is at a good level. And the implementation of Islamic education from the head of PAI and PAI teachers, there is no difference and work experience. Suggestions and guidelines for the implementation of Islamic education in government schools in the metropolitan area of Bangkok 1) Preparation there must be coaching for the head of the academic field and PAI teachers in the field of recruitment of teachers who have immediately completed Islamic education teaching Islamic education 2) planning for curriculum implementation and implementation of all parties involved in the management of Islamic education. The curriculum must be planned and sustainable. So that the curriculum can be adjusted to the curriculum structure, both subject matter and study time 3) Implementing the implementation of the Islamic education curriculum the teacher must provide instruction. In accordance with the course structure Teaching integrated course content And using various techniques Use interesting materials Media for the teaching and learning process. ) Supervision, monitoring, and evaluation. Within the school, a supervisory committee should be appointed. Joint planning for the supervision of Islamic education. Set of supervision to summarize and report the results of supervision to related parties and the community. And let the agencies carry out their duties in the field of Islamic education to participate in monitoring the management of Islamic education in a sustainable manner