AN ANALYSIS OF NEED BASE (REFORM) EDUCATION AND MADRASSA SYSTEM IN KHYBER PAKHTUNKHWA, PAKISTAN

This study also aims at determining the role of these madrassas in imparting education to adult females and elderly women alike. This research is also an eye opener for policy makers that without any outside help they are working quite effectively even in those areas where government fails to provide education to boys so girls are out of the question. Another positive aspect of these madaris is that they offer a uniform curriculum and system of education. There is no distinction of rich and poor, Pashtuns and Panjabi, young and old, all people having any background, status and age have an access to education in these institutions. Almost all the students, parents and madrassa teachers showed their satisfaction over madrassa education especially for girls because they consider madrassa education associated with girls decency more over madrassa educated girls obtain better marital status, the most desired one in an Islamic society and hence considerable number of rich and middle-class families sent their daughters to madrasas & even are ready to pay fees if so required These madrassa are working independently but in recent years been started and teachers of home madrassas showed their concerns over it. Most of the teachers are unwilling to get their madrassa registered with any board for me or the other reason. Government should take measure to provide opportunities to religious sectors for improving and expanding the services of these madrassa. Moreover necessary steps should be taken to eradicate the misunderstanding between government and madrassa administrators. In this way registration procedure can be made easier and exact number of these madrassa can be brought forth. But all this requires mutual understanding and an atmosphere of cooperation and trust. Madrassa assumes central position in Islamic Education System. Recently in most of the rural areas of Khyber Pakhtunkhwa the number of Home madrassas increased many fold. These madrassas provide valuable services to communities in which they are located. These madrassas are a ray of hope for those girls who are not allowed to attend schools and those women who are illiterate as these institutions provide basic religious education and also a place of get together for those who are otherwise confined to four walls of the house. Most of these This study also aims at determining the role of these madrassas in imparting education to adult females and elderly women alike. This research is also an eye opener for policy makers that without any outside help they are working quite effectively even in those areas where government fails to provide education to boys so girls are out of the question. Another positive aspect of these madaris is that they offer a uniform curriculum and system of education. There is no distinction of rich and poor, Pashtuns and Panjabi, young and old, all people having any background, status and age have an access to education in these institutions. Almost all the students, parents and madrassa teachers showed their satisfaction over madrassa education especially for girls because they consider madrassa education associated with girls decency more over madrassa educated girls obtain better marital status, the most desired one in an Islamic society and hence considerable number of rich and middle-class families sent their daughters to madrasas & even are ready to pay fees if so required These madrassa are working independently but in recent years been started and teachers of home madrassas showed their concerns over it. Most of the teachers are unwilling to get their madrassa registered with any board for me or the other reason. Government should take measure to provide opportunities to religious sectors for improving and expanding the services of these madrassa. Moreover necessary steps should be taken to eradicate the misunderstanding between government and madrassa administrators. In this way registration procedure can be made easier and exact number of these madrassa can be brought forth. But all this requires mutual understanding and an atmosphere of cooperation and trust. Madrassa assumes central position in Islamic Education System. Recently in most of the rural areas of Khyber Pakhtunkhwa the number of Home madrassas increased many fold. These madrassas provide valuable services to communities in which they are located. These madrassas are a ray of hope for those girls who are not allowed to attend schools and those women who are illiterate as these institutions provide basic religious education and also a place of get together for those who are otherwise confined to four walls of the house. Most of these

The purpose of this study is to ascertain the role that these madrassas play in educating both adult females and elderly women. The fact that these madaris provide a uniform curriculum and educational system is a benefit of them. There is no difference between rich and poor, Pashtuns and Panjabi, young and old; everyone has access to education in these institutions, regardless of background, status, or age. Since the majority of students, parents, and madrassa teachers believe that madrassa education is especially beneficial for girls and that it also improves girls' decency and helps them achieve the most desirable marital status in Islamic society—better marital status—a large number of wealthy and middle-class families sent their daughters to madrasas and are even willing to pay tuition if necessary. These madrassas operate independently, but they have only recently begun, and the teachers of home madrassas have expressed concern about it.  The number of Home madrassas has recently increased dramatically in most rural areas of Khyber Pakhtunkhwa. These madrassas offer important services to the communities in which they are located. These madrassas provide a ray of hope for girls who are not allowed to attend schools and for illiterate women by providing basic religious education as well as a place of gathering for those who are otherwise confined to four walls of the house.Most of these madrassas operate independently of any religious, political, or government organisation, and are free of sectarianism, extremism, or fundamentalism, focusing solely on religious education. The effects of these home madrassas on girls' education are the focus of this research. The study's main goals are to highlight the role of these madrassas in female education and the need for restructuring and reshaping these madrassas for better results.

This article analyses how the Islamic educational system in Malaysia, particularly the role played by madrasahs and pondoks,shapes its graduates' perception and mindset. The questions that will be raised are therefore: to what extent does Islamic education in Malaysia contribute to the rise of radical Muslims? What aspects of the teachings, pedagogy and/or curriculum provided in the Islamic educational system is capable of generating feelings of hatred against non-Muslims in Malaysia's multi-religious society. Are there other independent variables that may contribute to, and explain why, the Islamic educational school system has been identified as breeding ground for Muslim terror- ism? The scope of this paper then focuses on the traditional Islamic educational system especially the partially state funded and privately run madrasahs and pondoks.DOI: 10.15408/sdi.v16i1.490

INTRODUCTION Throughout history across the world, moral development and character formation have been considered to be among the most important goals of school-based education (Lee, 2002; Lickona, 1991; Molnar, 1997; Nucci, 1989; Park & Chu, 1996; Ryan & Bohlin, 1999; The Korean Association of Education, 1997). Although the structure, content, and educational practices of moral and character education approaches differ across countries as a function of their respective traditional, religious, societal, and cultural backgrounds they share similar educational aims to help students grow into well-established and functioning members of society. This chapter will take up these issues as they play out within moral and character education in Korea. Moral and character education for youth varies in structure based on who is being taught (the students), where they are being taught (the setting), and in what form instruction occurs (differing curriculums, such as specific programs or following an example in everyday settings). Within Korea, moral and character education is closely related to one another, with "moral subject education" and "character education" comprising two complementary components within the educational system as a whole. However, the more common and typical form is the curriculum-based moral education-"moral education as a curriculum." Let us begin with a look at the key terms used in Korean moral education, their definitions, and their relation to one another. First is "moral education" and "moral education as a curriculum"—hereafter mentioned as MEC. The ultimate goals of these two forms of education do not differ, but the time periods, objects, and the settings in which each form of education occurs are different. "Moral education" is a broader concept that encompasses the formal and informal learning of morals in common settings such as home, schools, and society. MEC is an official and systematic interaction between the teacher and student that takes place in a classroom setting that helps students learnknowledge, values, behaviors, and other skills needed to understand and habituate the expected moral lifestyle of a functioning adult in Korean society. The Moral Education Curriculum presents general guidance for how to teach the characteristics, goals, and content of moral education as a nation-wide standardized subject in Korean elementary and middle schools. A second key distinction is the differentiation between MEC and character education (hereafter referred to as CE). These two terms are similar with respect to general goals, but each approach reaches its goals with different methods and emphasizes different aspects of the topic. Historically, MEC was the central point of moral education following the first introduction of moral education in all levels of schooling in South Korea in 1973. However, over time increasing attitudes of rudeness, self-centeredness, physical violence, and bullying accompanied the competition of students trying to get into higher-ranking schools. As a result of these broader effects of the educational environment, MEC was criticized as a knowledge-based curriculum that students "know of but do not put into practice." As a consequence, CE was promoted as an effective plan to overcome this problem. The issues thought to be addressed by CE are larger than those of MEC. Good character, which is the goal of CE, is demonstrated in people's lifestyles as a whole and is influenced by their school, home, and society. In Korea, there are two types of academic activities-curriculum-based activities and extracurricular activities, with CE belonging to the latter type (Korea Institute for Curriculum and Evaluation, 2011). In Korea, on May 31st, 1995, the concept of CE was made public via a written report, "The Agenda of Education Reform for the Establishment of a New Educational System." It was produced by an Ad hoc Committee of Education Reform and basically states that education needs to change in such a way that it positively enhances the development of sound moral character and creativeness in students. To this end, "Practical CE" needs to be strengthened throughout all educational activities in the school. This became the case that would "reinforce practical character education" through extracurricular activities such as discussion (debates), experiences, and community service in 1995 (K. C. Heo, Jo, Kim, Yu, & Lee, 1994; S. H. Heo, 1998; Kang et al., 2008; Lee, 2002). However, CE has expanded to become more curriculum-based in recent years, and has been integrated with MEC. This is because, despite the attention that was directed toward CE, the effects of CE have not been evident. The assumption is that this ineffectiveness was because CE has not been integrated within curriculum-based activities that take up the majority of school hours. In March 2012, the national curriculum was reformed under "Project based character education"—a plan that was created in response to the significant amount of violence among students. Each school level came up with goals that reflect core values, and students were encouraged to initiate, explore, experience, and put these values into practice. Referring to this event, it was declared that MEC is to become the "central curriculum for character education," and it was said that "Considering the role and mission that schools hold in CE today, MEC is to become its core, supervising curriculum" (2012 Revised National Curriculum, Notification No. 2012-14, Ministry of Education, Science, and Technology). This led to an increased emphasis on the significance of MEC in the school curriculum. Whereas MEC typically focuses on teaching students to understand moral values and develop a sense of moral judgment, and, in addition, encourage them to put these teachings into practice as its main goal within the classroom setting, CE encourages acomprehensive approach to improving character and virtue through curriculum-based activities (including MEC), creative extracurricular or experiential activities, and optimistic climate building through the modeling of good deeds within the student body. Therefore, the knowledge about moral values taught in MEC can be put into practice more easily through extracurricular activities or experiential activities in the bigger subject field of CE. The remainder of this paper focuses upon the specific systems and the practices of moral education as a curriculum and its relation to character education. Together these components comprise the approach to moral education in Korea.

The innovation of the education system in Islamic boarding schools must be carried out with the aim of finding new breakthroughs in its development, so that it is hoped that there will be new findings that can give any changes in the Islamic boarding school education system. In its way, Islamic boarding school education runs dynamically in forming a multicultural community that is socio anthropologically stated as Islamic boarding school society. This is shown by the two main functions of Islamic boarding school . The first one is as an educational institution with an educational system and typical teaching learning pattern. The second one is Islamic boarding school always internalizes Islamic values in the middle of the Islamic boarding community as well as the community in general. In this case , Islamic values that are accordance with multicultural values.Multicultural education encourages educational institutions to play a role in instilling awareness in a pluralistic society and developing an attitude of tasamuh tolerance to create cooperation with all the difference that exist . Multicultural based Islamic boarding school education is a progressive approach to transform education that holistically provides critics and shows the weaknesses of failure and discrimination in the world of education. Innovation steps taken by Islamic boarding schools in responding to the dynamics of education in Indonesia, students have a formal education diploma in addition to maintain their existence as traditional educational institutions. This then makes Islamic boarding schools innovate in their policies and education systems.This research is located in two places, namely Islamic boarding school Tebuireng Jombang and Islamic boarding school Sirojul Ulum Kediri. This study aims to describe, analyze, and interpret (a) The types of innovations in the multicultural Islamic education system in the Tebuireng Islamic boarding school in Jombang and the Sirojul Ulum Islamic boarding school in Kediri. (b)The process of innovation in the multicultural Islamic education system at the Tebuireng Islamic boarding school in Jombang and the Sirojul Ulum Islamic boarding school in Kediri (c) the results of the innovation of the multicultural Islamic education system at the Tebuireng Islamic boarding school in Jombang and the sirojul ulum islamic boarding school in Kediri.The type of research used is a qualitative with a case study research approach, data collection techniques use three ways, namely observation, interview, and documentation. Then the data is analyzed by condensing the data, presenting the data, and drawing conclusions or verification. While the source of data in this study : the caretaker of the boarding school, the administrator of the foundation, the head of teacher unit ,ustadz.The results of the study show that: The innovation of a multicultural – based education system is seen in : (a) the form of the salafiyah madrasah education unit (b) form of education unit madrasah diniyah (C) madrasah nidzomiyah (d) form of education unit tahfidzul quran (e) form of formal education unit consist of : (1) Islamic junior high school A and Islamic junior high school B (2) Islamic junior high school salafiyah syafiiyah (MASS) : (3) Islamic senior high school salafiyah syafiiyah (MASS) : (4) (Junior high school) and (senior high school )A Wahid Hasyim : (5) Transeins senior high school (6) Islamic Muallimin Hasyim Asy’ari. (f) the form of a higher education unit consisting of : (1) Ma’had Aly Hasyim Asy’ari : (2) University of Hasyim Asy’ari .The innovation process of a multicultural based education system includes : (a) the need of the problem (b) development (c) teaching methods. The results of the innovation of a multicultural based education system are revealed in educational institutions under the auspices of Islamic boarding schools which includes : (a) tafaquh fiddin (b) mujtahid (c) proficient in Arabic (d) intellectual intelligence, social, skill, and spiritual ( e ) academic ability ( f) ahlaqul karimah (g) Muallim.The Islamic boarding school education system is actually full of multicultural life contained in it because the teachings of islam itself are very compatible with multicultural values. Therefore it is necessary to explore (observe) all matters related to the boarding school education system to heal an open attitude that can adapt at any time to change times. Therefore when the religious community presents a closed interpretation of religion that is exclusively radical and even shows hostility to others, it is necessary to innovate a multicultural based education system.Keywords: Innovation, Islamic Boarding School Education, Multicultural

This article examines Islamic Education and its position in the National Education System Law. The method used in this research is descriptive-qualitative and is included in the literature review. The process of data collection in this study is by making observations, in the sense of tracking various references related to the study’s focus, both from books, articles, and so on, that serve to support these data. The data analysis technique used in this study is the content analysis method. From the study, it can be seen that Islamic education gets legitimacy to exist and get a place to live and develop in Indonesia to meet the educational needs of the Muslim community as the majority citizen. The state’s accommodation of the Islamic education system gives Islamic education systems and institutions a strong foundation to be developed with financial support and attention from the state. Therefore, the state must develop the Islamic education system as one type of religious education in the national education system. In the national education system, Islamic education as a religious education system is implemented in various channels, namely formal, informal, and non-formal

The identity negotiation among a religious ethnic minority is closely tied with its religious educational system and it equally applies to the case of the Sino-Muslim community. This paper investigates that how did Muslim religious educational system stature the distinctiveness of Muslim ethnic minority in the Chinese context while simultaneously helping them integrate into the Chinese society and what role did it play in placing Muslims at a continuum between Chinese and Islamic educational spheres. It contends that Chinese Islamic education predominantly adapted the essential characteristics of the Islamic madrasa system to the requirements of the Muslim population living in a Confucian social order. Hence it is a true reflection of the cultural simultaneity of Chinese Muslims. The research employs ethnographic methodologies including participant observation and extensive interviewing and relies upon the archival data for the historical contextualization of the observed facts. It concludes that the Islamic educational system in China played an inevitably crucial role in the survival of Islamic faith and knowledge in the Chinese land. On one hand, it connected the Chinese Muslim community with the mainstream Muslim world transcending regional and cultural boundaries and on the other hand, its certain features remained exclusive to Chinese Muslim civilization indicating the dynamic and vigorous interrelationship between Confucian and Islamic educational systems.

In a historical perspective, Islamic education as a sub system of the education system in general way only known after the sending of the Prophet Muhammad SAW has a messenger of Allah SWT. The retise unders prophet Muhammad SAW covers the system that axixts in the life on the universe, Islamic education refers to Islamic values. Therefore, the Islamic education system has a fundamental difference with the education system built by education both in the East and West . During the leadership of the prophet Muhammad SAW, Islamic education was built on a monolothic basis, which was sourced from revelation, namely the Qur’an and Hadith. Therefore, Islamic education is not known has a dichotomous term, the separation between religious education and general education.
 
 Keywords: Islamic Education System and Institution, Rasulullah SAW.

Abstract: PontrenMu has three patterns of Islamic education system, namely: the madrasa system, the Islamic Boarding School system, and expertise (takhasssus) system. The madrasa system is a model of modernization of Islamic traditional educational system and Islamic Boarding School system seems as a model of “postmodernized” high school (sekolah) educational system. Meanwhile, expertise (takhasssus) system can be called as a neo-postmodernized Islamic Boarding School system in which the graduate Islamic educational system integrating with traditional Islamic education in a spesific pattern (pesantren luhur/ma`had `aly). All of that Islamic educational systems are oriented to realize the vision and mission of Muhammadiyah in order to produce the cadres of ulema-intellectual or intellectual-ulema formally and simultaneously. Besides of being the alternative strategies for improvement of Islamic educational system of Muhammadiyah in both levels of high and graduate school, the three patterns of Islamic education system are also being solutions for fulfillment of demands and needs of Moslem communities in contemporary era. Key words: PontrenMu education system, madrasa, Islamic Boarding System, expertise (takhasssus)

This article provides a good understanding of the background, system, curriculum and problems in Islamic education in Malaysia. There are several important points in this article, namely about the background of Islamic education in Malaysia: The history of the arrival of Islam to Malaysia in the 14th century and its main role in society after the arrival of the Malays explains the roots of Islamic education in Malaysia. The presence of Islamic scholars and scholars in Islamic preaching in Malaysia reflects the importance of religious education in the culture and history of the country; Development of Islamic Education in Malaysia: this article details the development of Islamic education in Malaysia in three periods: the early period, the period of British rule, and the period after independence. These include the introduction of Islamic education subjects in public schools after independence and the establishment of Islamic higher education institutions; Islamic Education System in Malaysia: explains the structure of the Islamic education system in Malaysia, including its stages such as pre-school, primary, secondary, and pre-university education. An explanation of exams and qualifications also provides a good understanding of how students move through the education system. ; Educational Curriculum in Malaysia: The educational curriculum in Malaysia is explained with a focus on subjects, tests, and language of instruction; outlines changes in curriculum over time and the emphasis on languages of instruction, including English, in education; Problems and Policies in the Education System: covers several problems facing the Malaysian education system, such as access gaps, ethnic issues, and language of instruction. The government has responded with policies such as scholarship programs, skills-based education, and improved teacher training; Policies in the Education System: A number of policies that have been implemented in Malaysia, such as the Basic National Education and skills-based education programs, are also described in this paper providing a good view of the evolution and challenges of Islamic education in Malaysia as well as the government's efforts to overcome existing problems. . This is important to understand how Islamic education plays a role in Malaysia's multicultural and multiethnic society.

On the one hand, the fact that the notion is gaining ground around the world that for education and religious training, it is necessary to integrate the education system with religious traditions, on the other hand, the need for it should be felt in Pakistan too Under the influence of this thinking, an education system is being formed in which Islamic traditions should be taken care of. Meanwhile, the existing institutions of modern education are suffering from many unlawfull manners from the Shariah point of view. In such a situation, it is necessary to research a few issues, with the help of which the features of a new Islamic education system can be clarified. Therefore, it is necessary to set up institutes which are well equipped with modern technology. Furthermore, the departments’ duty is to provide both religious and modern education in a perfect manner. Islam has given golden principles for the acquisition of knowledge. For instace, each gender male and female has to make available separate class envirnment. The most important step is to facilitate students to offer them time for prayers which are the basic religious practice of Islam. In addition to the above, it is needed to charge fee according to student financial capacity. The syllabus should decorate with Islamic way of teaching techniques. As a result, it will develop youth mentally and spiritually Islamic ideological. In this article, Islamic rules and the solution to the problems of modern institutions is discribed in Shariah point of view.

Nowadays negative implications of Globalization, the crisis of values, crisis of media, consumerism, and lack of cultural identification, impatience in the face of religion, virtual identification and loss of religious and traditional values are the main challenges confronting students. Besides transfer of knowledge, schools are responsible for educating the graduates, too. It means that it should invest in flourishing all existential dimensions of students including intellectual, emotional, social, spiritual, and moral dimensions and care for their education and productivity. Now this question arises is that since religious education is a process accomplished through granting vision, genuine and practical obligation to the person, in harmony with his nature and far from force and pressure, in order to gain this- and other-worldly prosperity, can the school undertake this important responsibility or not and in the case of disability to fulfill this duty, should religious education be deschooled; i.e. the mission of religious education should be assigned to institutions other than school or not? The findings of this investigation show that religious education doesn’t have desirable situation and the new generation doesn’t receive the religious thoughts and behaviors as is qualified. Teachers use grade and other quantitative indices to teach values and morality and evaluate the progress in religious education of students; this results in duality of the student’s identity, personality and behavior, because they are not motivated internally to learn religious issues. On the other hand, in Islamic societies, the administrators and politicians cannot be irresponsible for the religious education of members of their society. According to the doctrines of the true religion, Islam, governors and politicians are obliged to attempt to accomplish this affair, so ministry of education in Iran as a public institution has taken the charge of this affair and schools are charged with delivering religious and divine education to the students and the necessity of deschooling the religious education is denied in Islamic republic of Iran and since our formal education is directly governed by the government and is mentioned in national document of school curriculum and also the document of fundamental transition in education, the objective of education is to educate a religious and committed human being, we may not separate the religious education of students from school. So the possibility of deschooling from religious education in Iran is denied, too. But the tenure of government and formal education relating to religious education is conditional upon conditions, that if accomplished, the tenure will be permitted. In this article these conditions are indicated in detail.

MULTICULTURALISM IN ISLAMIC EDUCATION SYSTEM: PROBLEMS OF ISLAMIC EDUCATION IN SCHOOLS. Education aimed at shaping attitudes and behavior towards the civilized man. An education system that only emphasizes the transfer of knowledge, making education is no longer meaningful and a positive effect on learners. Education is not touching the side of humanism that develops an attitude of pluralism as a foundation of multiculturalisms thought. Model of religious education would only create learners abdullah which are only godly individually. Understanding pluralism and multiculturalism has become a commodity in politics that will continue to roll in the realm of national education including Islamic religious education which is an integral part of the national education system. The governments policy regarding the application of curriculum of KTSP which necessitates the provision of education oriented to potential of regional and local cultural values. This policy can not be separated from the awareness of the figures and leaders of this country that the Indonesian nation is very diverse and heterogeneous. Therefore, it is impossible to build this country withot considering of the values of plurality and multicultural in society.

ABSTRACTBaptists, like other Nonconformists, believed that the home was an important centre for education for boys and girls. Education for girls, however, often focused on training in domesticity and manners. As the eighteenth century progressed, and education began to move outside the home, women found new freedom and financial independence as they opened schools. Tracing some of those developments, this article examines the work of two women: Martha (Smith) Trinder (1736–1790) and Henrietta Neale (1752–1802).

Gender construction in Islamic societies was influenced by religious interpretations and local culture, which can affect social roles and expectations for individuals based on gender. This research aims to analyze the interaction between Islamic religious education and gender construction in Islamic society context. This research uses a qualitative method with a literature study approach or literature analysis to collect and criticize literature related to religious education, gender, and Islam. After the data is collected, it is analyzed to produce concrete conclusions. The research findings indicate that religious education has a significant role in maintaining and changing gender construction in Islamic society. The interpretation of religion and its emphasis in the religious education curriculum can influence how gender roles are defined and implemented daily. In addition, cultural factors and social context also play a role in shaping gender construction in Islamic societies. Local traditions, social norms, and historical factors can reinforce or change perceptions of gender roles in society. The research also highlights the importance of religious education in reflecting on Islamic teachings to promote gender equality and overcome patriarchal views. This research was expected to provide further insights into how Islamic religious education can influence the construction of gender in Islamic societie