Character education as one of the national development priorities in 2010 must be coherent are in line with the national education goals. Expected character education is not a subject that stands alone or is a value that is taught, but rather the effort to plant one of these values through the integration of subjects. Learning science in elementary school specifically aims to develop knowledge, attitudes and skills with the main objective to develop creativity and critical thinking. Values that can be implanted through a process of habituation in science subjects in primary schools are religious, honest, tolerance, discipline, hard work, creative, independent, democratic, curiosity, the spirit of nationalism, patriotism, recognize excellence, friendship/communicative, love peace, love reading, environmental care, social care, and responsibility. Aspects must be considered in the integration is to link these values explicitly in planning, implementing and assessing learning lessons tailored to the characteristics of the subjects.

Character education in Indonesia still remains a very complex issue despite many efforts have been made by the government. The issue is still very evident in the behavior of the Indonesian nation which is still far from the ideal values of the character of the Indonesian nation itself. Therefore, in this paper the authors attempt to describe reality and the problem of educational character in Indonesia and in Islamic education point a view. This paper to present some of logical consequences of the concept of formalistic educational character in Indonesia that impact to Indonesian attitude which tending to have formal-religious in living on national activity.

This study aims at investigating the ideology behind the positioning of religion included in the Guidance of Culture and Character of the Nation of the Ministry of Education published in 2010. It is presented as part of the curriculum of character education and prescribes for teachers on how to conduct the implantation of good moral values in their students’ mind and heart. This issue of character education marks a significant shift in Indonesia’s national curriculum of education showing a potential to be a conflicting battleground of ideologies. Hence, this is an essential issue to study, especially in the light of Critical Discourse Analysis (CDA). By using three dimensional models of CDA’s Fairclough (1989) the Indonesia’s curriculum of character education is textually analyzed. The result of analysis shows that the use of religious values may still be questionable; in terms of symbols and jargons, religion is highly valued; however, it seems to be only a disguise to silently suppress and marginalize its essential core of teachings.

To be sure, that outdoor student activity in Arabic Intensive Program can’t be dismissed from the educational process, where it’s a part of the curriculum in all educational institutions. Many people were interested of the existing education to put the appropriate status of the student activity. In this case, the researcher wants to discover the role of student activity in Arabic Intensive Program student academic achievement at Maulana Malik Ibrahim State Islamic University Malang, using descriptive approach, and concluded that the Arabic Intensive Program has placed the student activity in special attention equal academic student activity, the student activity in the Arabic Intensive Program has an active role in raising academic achievement for university students.

This paper aims to describe the other side of the Pesantren that has been stereotyped as a conservative, traditional, and old fashioned islamic education institution. The research used the historical method. Particularly, it attempted to analyze and interprete as well as crosscheck between the primary pesantren texts gained from bookstore flea market and the writings of Orientalists‘ displayed in the bookstore in Supermall which is always regarded to be more valid by the researchers of Islamic education. The findings showed that in pesantren, students were taught to be democratic, tolerant to others, respect differences (pluralism), and cosmopolitan to science. Moreover, those attitudes proved to be a fundamental ideology of our nation. In other words, understanding Pesantren actually understands how to love the nation and the State of Indonesia. Thus, education in pesantren refers to education of Islamic boarding schools intended to inculcate and love their own people.

The distinction between santri (Islam) and nationalist became the burning issue again. This is triggered by the acts of violence and terrorism done by a group/some Indonesian Muslims who have backgrounds as santri in pesantren. As a result, people tend to consider that santri (Muslims) no longer has a love for his homeland (nationalism). This paper intends to provide an overview that historically, Islam was actually very nationalistic, particularly in the Dutch colonial times. Many rebellions came previously from Santri before the nationalists do, such as Diponegoro war and Banten war. The studies of nationalist attitude of the santri was approached with character studies. In addition, figures of the study were Abdul Hasbullah and Ahmad Dahlan. By studying both national modern and Islamic education figures, it is expected that Muslims realize the spirit of loving their motherland as well as the nationalism as the part of religious doctrine of Muslims.

An educational institution that allows organizing formal and non-formal learning even informal at once is Pesantren. Historically, direct linkages among environment of madrasah, families and communities indeed countries have been held for more than four centuries. Thus, Pesantren needs to formulate a clear curriculum that is able to cover all forms of education and the environment. Actually, those efforts have been made by Pesantren Al Mukhlisin Mempawah West Kalimantan. This investigation aims to describe the pattern of development of the curriculum in Pesantren. It used a case study method. The data were obtained from interviews, observation and document analysis. The results indicate that the development of curriculum in Pesantren should still take into account the quality of the curriculum in the planning, control and reinforcement. The basic character of the curriculum can be based on the character of believers as Ulul albab which historically has been the primary vision of the schools since the 17th century. In addition, the character is intergrated in such a way in the form of Islamic learning, teaching and real-life boarding students, teachers and scholars (parenting boarding school).

This research aims to recognize the accoutability of financial management of Madrasah Aliyah Pesantren in Semarang and the acculturation of acountable financial management to improve qualified education of Madrasah Aliyah at Pesantren Hidayatussubban in Semarang. The methods for collecting data consists of observation, and documents study. A critical analysis was used to analyze the data. Based on the method above, educational finance management of Madrasah Aliyah Pesantren Hidayatussubban in Semarang, is generally not accountable. It can be recognized from the weakness of budgetting system and the weakness of finance control, but the finance accounting of Madrasah Aliyah is sufficient enough. Therefore, to build the accountable culture of financial management, Madrasah Aliyah must establish financial management system for the development of education quality which consists of inputs, process, outputs, and objectives. To achieve this objectives, it needs some input standards, process standards, and output standards.

School levy is a concept that can be used as an alternative model which is applied in education funding management practices, particularly in searching for additional sources of financing education. The basic concept of school levy is financing of school education supported by property taxes. Property tax is the property tax paid by people who have a relative excess/wealth. These people, in Islam belong to the group of people who are obliged to pay zakat. The core of school levy is funded by the public school which is in Islam, similar to the financing of education taken from the people in the form of the potential payment of zakat, infak, sadakah, waqf (Ziswa) and the like. Applying school levy model helps the education funding issues that still have not been sufficiently overcome yet by empowering Muslims which basically has Ziswa concept. If this concept is managed properly, it will be an abundant source of education funding and be available continuously.

This paper aims to describe that there is a number of conventions/rules that must be considered by the researcher of Islamic education in interpreting the verses of the Qur'an related to education. The conventions/rules can be in the form of methodological and theological. Methodologically, an attempt to interpret the verses of education contained in the Qur'an comes from the Qur'an interpretation methods. In general, the method of interpretation of the Qur'an is not different from the method of interpreting the text/script in general. The most distinguishing thing is the text itself in the form of the holy book. Therefore, there needs to be a certain theological understanding to treat the holy Qurán as an object of study/interpretation/research. The Qur'an is the word of Allah SWT that contains instructions for all humans. As the word of Allah, only God knows all intents contained in each verse of the Qur'an. But as a guide, the word must be understood in order to be carried out. On that basis, efforts to understand the Qur'an should be done, includingto understand the verses of the Qur'an related to education. Variety of these efforts including the basic principles, methods of analysis and research methods are summarized in the concept of theology methodological foundation of Islamic education.

This study aims to determine the effect of peer tutors learning strategies and achievement motivation on learning outcomes of students of class VIII subjects Qirâ’at al-Qur’ân. This research used a 2x2 factorial experimental design and was performed in MTs Ex PGA Univa Project Field with sample of 48 students. The results show: 1) The students who learn Qirâ’at al-Qur’ân through peer tutoring learning strategy is higher than those who learn through expository teaching strategies in MTs Ex PGA Univa Medan Project, 2) learning outcomes of Qirâ’at al-Qur’ân of students who have high achievement motivation with learning strategy peer tutors is higher than expository teaching strategy in MTs Ex PGA Univa Medan Project, 3) learning outcomes of Qirâ’at al-Qur’ân of students who have low achievement motivation and learning strategy is lower than the peer tutor learning strategies Ex MTs expository PGA Univa Medan Project, 4) There is interaction between learning strategies and achievement motivation on learning outcomes Qira'at al-Qur'an of student MTs Ex PGA Univa field Project.

Akhlak reflects the identity and quality of the individual, society, tribe and nation and even the parameter of dignity of all human civilization throughout the ages. The essence of Islam is akhlak. The concept is stated in the Hadith saying that Allah not merely sent Muhammad SAW except for an important task to edify mankind. Islamic education that focuses on the formation of akhlak is essential. Akhlak-based Islamic education studies and practices good behaviour and teaches students to avoid reprehensible behavior. Theologically, examining the akhlak can be done by using theological and philosophical approaches together. Religion (revelation) from God and philosophy (reason) come also from Allah swt. Methodologically, morals can be studied by using method tajribi (inductive) and method of qiyas (deductive). In didactic, akhlak can be taught, through role models and habituation.

This study attempts to investigate the implementation of religious guidance for prostitute and its influence to Woman Social Institution Silih Asih in Palimanan, Cirebon. It formulated on four research questions: 1) How is the process of religious guidance in Social Institution Silih Asih; 2) What is the participants’s efforts to achieve the goal of religious guidance; 3) How is the material of religious guidance in Social Institution Silih Asih Palimanan; 4) How is the approach and method of religious guidance applied in Social Institution Silih Asih Palimanan to support and achieve the aim of religious guidance. The study used qualitative-naturalistic, research design with descriptive method. The data were collected through observation, interview, and document analysis. The results of the study show that: 1) there were two stages of religious guidance: identification stage and rehabilitation process; 2) the participants were identified by their age, marital status, education background, parents’ job, and reasons of being prostitute; 3) the materials presented on theoretical and natural materials based on Islam thoughts; 4) the religious guidance used various approaches: experience, habituation, emotional, rational, and holistic.

This study is based on the reality that learning process of Arabic in UIN Sunan Gunung DjatiBandung has not been able to reach the expected result. It is indicated in the result of languageproficiency test of the students who learn Arabic in a number of departments and programs in UINSGD Bandung. Therefore, it is necessary that appropriate model of curriculum be found as asolution to improve the quality of the graduates in mastery Arabic skills; that is, the curriculum forteaching learning Arabic that facilitates students to achieve the goals, content standard, teachinglearning process, and evaluation system. This study utilizes Research and Development method,since it focuses on curriculum development of Arabic in UIN SGD Bandung.

This paper intends to unravel the leadership internal conflict that generally happened in all State Islamic College in Indonesia, especially in the institutions named Institute (IAIN) and high school (STAIN). These issues was revealed by using case study. The selected case is STAIN Kudus in Central Java. Data were collected through interviews, observation and documentation study. The data was then analyzed using Miles and Huberman interactive model and based on the theory of transactional leadership proposed by Yulk (1998), the theory of effective leadership from Razik (1995) and models of leadership (Muhammad SAW) of Islam. The results showed that internal leadership conflicts that occurred in STAIN Kudus is the impact of 'direct election' mechanism in selecting the chairman in the late 2005. The battle between the winning and losing camps continues to become a long-drawn leadership internal conflicts. The conflicts apparently decrease the performance of the lecturers. It is characterized by shifting the focus of the lecturers‟s performances from academic to political performance.

This paper seeks to track a number of political trauma in Soeharto era (New Order) that befall of Islamic education, particularly in madrasah. The discussion is carried out historically and analytically to a number of policies and the implementation of Islamic historical facts under Suharto. Facts and data are reviewed through politics of Islamic education. The study results showed that in general education policies under Suharto are: 1) centralized, 2) discriminatory and 3) tends to be quantitative. They swapped back into the politicization of education in order to preserve power. One of the Islamic educational institutions that became the political victim of Soeharto was madrasah. Ijazaisme policy, equality and accreditation either through the Ministry of Religious Affairs and Education and Culture have managed to control the (quality of) the development of madrasah. Although the quantity of madrasah grew very rapidly but the quality is so low that made madrasah marginalized. Until now the madrasah is still considered 'the second-class schools'. The substance of the madrasah as a community empowerment was restricted by the Soeharto regime. As a result, it is still difficult to find qualified private madrasah which is equal/above average quality of the public school.

This paper attempts to redefine the concept of Islamic Religious Education (PAI), especially in the field of moral education, which is confronted with the problem in the present context: weak character of the nation. The study is based on these three things: 1) the material of akhlaq is being the public concern, 2) it is also the core of Islamic teachings, and 3) The term „akhlaq‟ experiences limitation in terms of meaning in PAI. The method of discussion used is the philosophical of Islamic education. The data is processed through the discourse analysis, then discussed in accordance with the context and the present needs, and synthesized with actual and universal values of Islamic teachings. The results showed that 1) the core of PAI is building character, not merely teaching rituals, 2) The materials about „akhlak‟ do not cover the contemporary issues such as how Muslims in Indonesia live better as the member of the state and the nation, 3) there is a meaningful relation between ethics, morals and characters in the context of PAI. PAI which is based on akhlak, moral principles and character should consider: 1) integration, 2) relativity, 3) environment, 4) reciprocity, and 5) the relevance or adaptation. The five principles are essentially avoiding the symbolic PAI practices which is formalist, apologetics and fanatical.

This paper tries to simplify the schools of philosophy of education into three mainstreams only: constructivism, leberalism and anarchism, it is also to pave the way that enables philosophy of Islamic education play its role by finding out the interplay among those three mainstreams and then analysing them in the context of Islam. Those three share the same conceptions regarding religiosity/tawheed and humanism/ good deeds. When the two points are confronted with the issues of education and community, new challenges emerge: that is, the philosophy of Islamic education except religious and humanist must also be progressive in advancing civilization through the spirit of diversity that exists within a nation or between nations. Philosophically, the result of the synthesis is called progressive humanism philosophy of Islamic education. The approach and methods used in this paper is a content analysis of the philosophical and theological education. Philosophical education analyzed is O'neil thought about educational ideologies. Theological analysis used as tool of analysis is Abu Zaid‟s thought (2003) regarding the importance of reasoning power of the word of God which is then grounded by Setiawan (2012) as a Progressive Islam.

This writing is to elaborate the idea of reconstructing system of Pesantren. This is due to the demand of real social needs and competition on the quality among educational institutions. As a result, reconstructing education system of Pesantren is a must in order to prepare Pesantren to be modern educational Institutions that are ready to compete with other educational institutions. Therefore, Pesantren needs one comprehensive education system that makes it function as a transmission either in form of formal or non-formal education. As the impact, Pesantren can actualize the essence of human life that is always involved in various changes in times since the dynamics of Pesantren in the future cannot be separated from the process of globalization. In this case, the existence of both traditional and modern Pesantren in the future will be determined by its ability to integrate culturally with the international system characterized by a more rational, dynamic and competitive relationship system.

This paper intends to reposition Islamic boarding school (Pesantren) as an educational institution that is likely to contribute greatly to the formation of Indonesian identity in the future. The discussion involves the analysis of philosophy, history, sociology, anthropology, theology and education. Data were collected textually and contextually. The result shows that Pesantren is the first educational institution (the 13th Century) that focuses on forming values, moral and socio-cultural character of Indonesia. Some of the orders were passed on in the form of Indonesian Islamic law, architecture and puppets. There are three basic characters that allow schools (Pesantren) to carry out this mission: 1) institutional system that is integrated with the community, 2) intensive ongoing learning system (pondok) and 3) implementation of principles that are based on the universal teachings of Islam can be interpreted in three dimensions, the mythic and the ontological functional (Van Peursen, 1998). Strategically, all three can return the mission of the schools (Pesantren): build and develop the character, moral (akhlak), social (ummat), culture (adab) and religiosity of Indonesia.