Impact of Waqf Property at Primary to Higher Islamic Educational Institutions in Bangladesh: A Study

Education is a process to humanize humans. The development of education is undergoing rapid changes in Indonesia due to the impact of COVID-19 and MBKM policies. It is at this time that digital transformation in education is running fast, it requires the readiness of educational institutions, teachers, students, and parents. This study aims to analyze the digital transformation of Islamic educational institutions in responding to the MBKM curriculum with the paradigm of Progressivism. This study uses a literature review as a method. Data was obtained from observations and interviews of researchers with several managers of Islamic higher education institutions in Ponorogo. The data that has been obtained were analyzed with the perspective of John Dewey's Progressivism education theory in his book Education of democracy. The results showed that Islamic educational institutions in Ponorogo quickly responded to changes in the education model with digital transformation so that they could implement the MBKM curriculum implemented in Islamic educational institutions under the Ministry of Religion of the Republic of Indonesia. From the perspective of the educational flow of John Dewey's progressivism in education, the learning process of students must be given the freedom to express opinions. Students must be active and not just accept the knowledge given by the teacher. Likewise, the teacher must create an atmosphere so that students always feel thirsty for knowledge. Managers of educational institutions must also understand how education is carried out. Education managed by people who do not understand the problem of education will hinder education itself and the manager of educational institutions must be progressive in making policies because the development of education is always dynamic.

Many financial transactions in Islamic higher education institutions in Indonesia have not exactly suitable for Sharia principles, especially in areas such as academic fees and financial contributions. One of the main key issues in these transactions is the presence of gharar, which refers to uncertainty or ambiguity that may disadvantage one of the parties involved. The lack of transparency in contracts and payment mechanisms is a major factor contributing to gharar. In Islamic law, transactions containing gharar are prohibited as they can lead to injustice in contractual agreements. This study aims to identify the presence of gharar in financial transactions within Islamic higher education institutions in Indonesia and to analyze its implications for the validity of contracts and compliance with Sharia principles. A qualitative descriptive method was employed, incorporating three primary approaches: in-depth interviews with key policymakers in Islamic higher education institutions, document analysis of fiqh sources related to Sharia-compliant transactions, and direct observation of financial transaction practices within the institutions. The findings indicate that certain financial transactions in Islamic educational institutions contain elements of gharar, particularly in terms of fee transparency and contractual ambiguity. A lack of clarity in payment mechanisms can lead to misunderstandings between institutions and students, potentially resulting in financial disputes. However, this study also finds that gharar does not automatically invalidate contracts, as long as it remains within an acceptable threshold according to fiqh muamalah, especially when gharar is not a dominant factor in the transaction. These findings highlight the need for clearer regulations in the financial systems of Islamic higher education institutions, including standardized contractual frameworks and greater transparency in fee structures, to minimize ambiguity in transactions and enhance adherence to Sharia principles. Therefore, collaboration among educational foundations, administrative staff, students, and parents is essential to ensure that all transactions are conducted with full transparency and free from gharar, as prohibited in Islamic teachings.

Mosque is one little building that in origin is built for forbear repression. With its Islamic coming, mosque experiences to process Islamisasi. Mosque terminology then pointing to at one particular” little mosque ”, one that usually doesn't be utilized for sholat Jum at. And succeeding mosque at West Sumatra, have two functions, first as logistic as custom, and both of religion function, which is as institute of Islamic education. Mosque as institute of implicit Islamic education, developed first time by Burhanuddin's Sheikh at Ulakan Pariaman, and has tall keagamaan authority at minangkabau. But mosque role at Minangkabau starts to fade since early century 20. Which is is begun while Minangkabau's islamic community lies in situation that progressively is in a bind, since: first, economic pressure and Dutch colonial politics, both of, mark sense keagamaan's reconditioned idea.

Surau is a cultural heritage building of the local community before the advent of Islam. The surau is intended to function as a place to meet, gather for meetings and a place to sleep for boys who have reached puberty and parents who are old. With the arrival of Islam, surau also underwent an Islamization process. In addition to the above functions, its function was later expanded to become a place for teaching and developing Islamic teachings such as learning the Koran, places for ceremonies related to religion, places for mysticism, places for meetings, lodging. travelers, places of worship, bergambus and others. However, the function of the surau began to fade since the early 20th century which was marked by the arrival of the Dutch to West Sumatra with a situation squeezed by Dutch colonial economic-political pressures and reconditioned religion. The aims of the research include knowing the surau and the modernization of education during the Dutch East Indies era. The preparation of the research used the Library Research method. Data collection was carried out by means of a Literature Study. Data analysis was carried out by analyzing the contents of the book, related literature, historiography. From the results of the research conducted, it can be obtained the results of the research that the existence of the surau as one of the first Islamic educational institutions in Minangkabau had made efforts to modernize amid the penetration of the Dutch East Indies. The modernization referred to concerns an institutional system that is more accommodating to the demands of the development of Muslim society. The modernization of the surau was marked by the establishment of modern Islamic educational institutions, such as the Adabiyah School, Sumatra Thawalib, Madrasah Diniyah and so on which were the forerunners of the Jembatan Besi surau. Models of educational institutions use a curriculum that does not only teach religious education, but also includes general subjects. Furthermore, the development of organizations in the field of education originating from this surau further modernized the surau as an educational institution. The incessant penetration of the Dutch East Indies government into the existence of Islamic educational institutions in the Minangkabau area, apparently did not dampen the enthusiasm of the ulama with the consolidation carried out with Islamic reformers who were increasingly showing their stability.

The teaching of English in Islamic Higher Education Institutions must be integrated by Islamic values. Since, it is very important for every teacher and lecturer in Islamic Educational Institutions from very early beginning to integrate Islamic values in terms of internalizing those values in the materials taught in the process of teaching and learning. Contrastive analysis is an approach to determine the similarities and differences between two languages. This approach is appropriate to be used in Islamic Higher Education Institutions, since the majority of the students in these Institutions are from Islamic Boarding Schools who had already learned Arabic as their basis of L2. This will help the lecturers to use contrastive analysis between Arabic and English in their English teaching. Considering that their consciousness about Language will help them to learn another language. It is also as one of the integration of Islamic values in English Language Teaching in Islamic Higher Education Institutions , because Arabic is one of cultural values of Islam.

Educational institutions are very absolute existence today for the smooth process of education, especially in Indonesia. Moreover, educational institutions are associated with the concept of Islam, Islamic educational institutions are a forum where education within the scope of Islam carries out its duties for the achievement of the ideals of the Muslim Ummah. Families, mosques, Islamic boarding schools and madrassas are Islamic educational institutions that are absolutely necessary in a country in general or in a city in particular, because these institutions are like money-making machines that will produce something very valuable, as well as resource printers. qualified and steady human in Islamic aqeedah.Islam requires its people to convey the teachings of Islam to all human masters without exception, but that does not mean also justifies any means, such as coercion and violence. Islam is a religion that rahmatan lil naturalin, so the way to convey it must use a friendly way and its presence can be a blessing for all mankind regardless of differences in religion, creed, race, ethnicity and nation. Islamic educational institutions are one of the Islamic propaganda media, so the development of Islamic educational institutions in an area is an indicator of the development of Islam in the region. Indonesia is a country with a majority Muslim population, but its spread is only concentrated in the western part of Indonesia, while the eastern part of Indonesia is a region that is very minimal almost untouched by Islamic teachings, Islamic educational institutions. The purpose of preparing this paper is to find out the concept of Islamic educational institutions and its development strategy in Muslim minority and elite regions.
 Educational institutions are very absolute existence today for the smooth process of education, especially in Indonesia. Moreover, educational institutions are associated with the concept of Islam, Islamic educational institutions are a forum where education within the scope of Islam carries out its duties for the achievement of the ideals of the Muslim Ummah. Families, mosques, Islamic boarding schools and madrassas are Islamic educational institutions that are absolutely necessary in a country in general or in a city in particular, because these institutions are like money-making machines that will produce something very valuable, as well as resource printers. qualified and steady human in Islamic aqeedah.Islam requires its people to convey the teachings of Islam to all human masters without exception, but that does not mean also justifies any means, such as coercion and violence. Islam is a religion that rahmatan lil naturalin, so the way to convey it must use a friendly way and its presence can be a blessing for all mankind regardless of differences in religion, creed, race, ethnicity and nation. Islamic educational institutions are one of the Islamic propaganda media, so the development of Islamic educational institutions in an area is an indicator of the development of Islam in the region. Indonesia is a country with a majority Muslim population, but its spread is only concentrated in the western part of Indonesia, while the eastern part of Indonesia is a region that is very minimal almost untouched by Islamic teachings, Islamic educational institutions. The purpose of preparing this paper is to find out the concept of Islamic educational institutions and its development strategy in Muslim minority and elite regions.

Indonesia is a country which is rich in differences in ethnicity, race, skin color, and religion. Islamic education institutions, as part of many other institutions, must show their existence in dealing with differences through fostering religious moderation among students. This study aims at revealing the participation of Islamic education institutions in religious moderation and what Islamic educational institutions do to build religious moderation in Indonesia. This study uses a descriptive method with a library research approach. In so doing, this study is conducted by reading various references related to the discussed issues. The findings uncover that Islamic educational institutions have several roles in terms of religious moderation, namely: first, educational institutions have a role in formulating or revising educational goals; second, educational institutions have a role in providing guidance through educators; third, educational institutions have a role in synergizing religious moderation with materials/curriculum and learning processes; and fourth, educational institutions have a role in making students familiar with the applications of religious moderation through the school environment. The things that Islamic education institutions can do towards religious moderation are: first, formulating educational goals based on religious moderation; second, direct coaching through teachers; third, the integration of religious moderation in materials/curriculum in learning subjects; and fourth, synergizing all school members in habituating religious moderation behavior

This study is intended to examine the level of scientific literacy of pre-service physics teachers in Islamic and non-Islamic educational institutions. The research method used document review studies, tests, and observations. The sample selected was 70 pre-service physics teachers consisting of 35 pre-service physics teachers from an Islamic education university and 35 from a non-Islamic educational university. The results of the test show that pre-service physics teachers in an Islamic educational institution have a lower average score than pre-service teachers studying in a non-Islamic educational institution. Through document review and observation, several factors causing the low scientific literacy ability of pre-service physics teachers in Islamic educational institutions were revealed, including the proportion of credits for science courses, supporting facilities and infrastructure, and the quality of teaching staff. This finding is expected to be an evaluation material for policy makers, especially in Islamic educational institutions to make improvements in a structured and systematic way.

Education means either human or social capital investment to build up an intellectual community possessing wider knowledge. Some define education as a process of transferring knowledge from one generation to another. By investing in education, we tend to create a dynamic society which in return would contribute significantly to the development of nation. The main objective of this study is to explore information related to the policy in developing Islamic higher educational institutions and the strategic roles played by the respective alumni in the process of developing the community and nation. This study utilizes the valuable documents relating to the development of Islamic educational institutions as the main data sources. The data were taken from the websites of some Islamic institutions, articles written by the Muslim figure in Indonesia and from the webpage of the Director of Higher Islamic educational institution, Ministry of Religious Affairs. Primary research method was also used by interviewing the leaders of Islamic higher educational institutions to gain a broad sense of the policy changing and policy re-orientation. Data from the interviews were manually analyzed and classified into relevant ideas, themes, categories and patterns based on qualitative approaches.

This paper aims to reveal and explain the factors of entry and development of radicalism in Islamic educational institutions. Then explain about the anti-radiklalisme Islam education in preventing and tackling radicalism in Islamic educational institutions. Islamic educational institutions in this contemporary era need to get more attention from academics and education practitioners, because Islamic educational institutions are vulnerable to the entry of radical ideas. These ideas are spread by various groups who simultaneously embrace radicalism in Indonesia. On the other hand, Islamic educational institutions are not yet fully prepared and pay attention to the symptoms of radicalism that seek to enter into it. The Islamic educational institution is still focused on its internal, and has not fully responded to the symptoms of radicalism in Indonesia. This paper is focused on Islamic educational institutions, because the concrete form of the implementation of Islamic education is in the institution. Islamic educational institutions have a strong potential to ward off radicalism so as not to freely enter and poison educators and learners. Islamic education institutions in this case need to respond seriously, namely by growing awareness about the existence of radicalism. This awareness will lead to massive movements. Departing from awareness, Islamic education institutions should implement and optimize the management of Islamic education continuously, then apply Islamic education with multicultural, tolerant, and moderate. With this, all educators and learners in educational institutions can have a broad and respectful view, and avoid radicalism.

This study aims to understand the contestation of Islamic legal thought between the scientific tradition of Dayah (Islamic boarding school) and the State Islamic Higher Education Institutions (PTKIN) in responding to global issues. The main data sources in this research are words and actions, the rest are additional data such as documents. Methods of data collection included interviews, observation, and documentation. All data obtained were analyzed by data reduction, analysis, and interpretation. Based on the objectives and research methods above, it was found that there were three factors causing the emergence of contestation between the two Islamic educational institutions, namely, (1) the different methodologies and approaches to Islamic law used; (2) the difference in the spirit of fiction between Dayah and PTKIN. Dayah has the spirit of preserving fiqh, while PTKIN’s spirit is fiqh renewal; (3) Political background. The contestation between Dayah and PTKIN occurred in two areas, namely the area of worship and non-worship. Based on the references, methods of reasoning, approach, and spirit possessed by these two Islamic educational institutions, it can be understood that the two models of Islamic legal thought have the potential to be integrated. Such integration may include; integration of foundations, sources, methods, approaches, and reasoning models.

Effective leadership is needed in order to be able to bring about significant changes in (Islamic) educational institutions in order to improve the quality of their services. One of them is transformational leadership initiated by Bernard M. Bass which is still popular today and continues to be developed and applied to Islamic educational institutions. The results of a search through literature research show that: 1) Transformational leadership inspires followers to commit to the vision and goals of the organization, provides challenges to become innovative problem solvers, and develops the capacity of followers through coaching, guidance, and providing challenges and support; 2) Components of transformational leadership: Idealized Influence (II), Inspirational Motivation (IM), Intellectual Stimulation (IS), and Individualized Consideration (IC); 3) The effectiveness of transformational leadership: increasing creativity, overcoming stress/crisis, implementing change, and developing leaders; 4) Criticism of transformational leadership theory: (a) it is elitist and anti-democratic, and places too much emphasis on the 'heroic' aspect of leadership; (b) has the potential to be abused; (c) personality traits or personal tendencies that may be difficult to change; (d) lack of conceptual clarity regarding the various components of transformational leadership; and (e) the lack of specification of transformational leaders influence followers and under what conditions emerge and are effective; 5) The ability of school/madrasah principals to properly implement Bernard M. Bass's transformational leadership theory through his 4I’s in an Islamic educational institution, will be able to improve the quality of education and make schools/madrasas effective. Keywords: Theory of transformational leadership, Bernard M. Bass, Quality of Islamic educational institutions

This research used descriptive-qualitative approach with data collection techniquws in the form of observation, interview and documentation. From the research that has done, the findings are as follows. First, people’s knowledge of Islamic education and Islamic educational is good enough; seen from many positive responses of informant who see the very impor- tant Islamic education and Islamic for them. Second, by the attitude of the society towards the Islamic educational institutions, cognitively they have understood the importance of Islamic education and Islamic educational institutions, and affectively their response to the development of Islam is also quite good, visible from the awareness to follow the study / assemblies of existing science. Community behavior is getting better so that the number of criminals is reduced and public participation is increasing in religious activities held by religious leaders of Pengkok Village. Third, public interest in non-formal institutions Islamic education is very high; on the contrary, the interest of the community towards the formal institution of Islamic education is still lacking. in demand due to several factors in the fourth conclusion. Fourth, the lack of public interest in the formal institutions of Islamic Education is due to the following factors. (1) educational background, (2) experience, (3) condition of institution, (4) govern- ment policy, and (5) environment of institution management itself

ABSTRACTThis paper explores the anxious and sometimes hostile relationship between modern forms of civil society and non-modern institutions in Bangladesh. I argue that an uneasy relationship arises from civil society's inability or lack of initiative to identify and negotiate with ‘pre-modern’ social institutions and their remnants, which I conceptualise here as samaj. Such dissonance and disengagement have been historically constructed largely with regard to the way in which the roles of the state, capital and market forces have been conceptualised at the interface between ‘modernity’ and ‘tradition’. This proposition demands a genealogical understanding of the relationship between civil society and samaj, in which the latter is represented by religious institutions such as the khanqah and the madrasa.

Islamic educational institutions are known as the oldest educational institutions in Indonesia, however, in terms of quality and managerial aspects, Islamic educational institutions are still second. This cannot be separated from the many challenges and problems of poor management that exist in some Islamic educational institutions. This article aims to examine the problem of implementing management in Islamic educational institutions. The method used in this article is a literature study by reviewing several literatures related to the theme that the author will study. The results show that one of the management problems in Islamic education institutions is the lack of Islamic education managers in meeting the needs and expectations of stakeholders, then there are still authoritarian and centralized leadership practices that apply in some Islamic education institutions, the existence of a dichotomy in Islamic education institutions which causes the emergence of two groups of scientists, the lack of competent human resources, especially in managerial aspects and the strength of several Islamic educational institutions in maintaining their local wisdom values, so this also has an impact on the reluctance of Islamic education to innovate in line with current developments. ABSTRAK Lembaga pendidikan Islam dikenal sebagai lembaga pendidikan tertua di Indonesia, akan tetapi dalam aspek kualitas dan manajerialnya lembaga pendidikan Islam masih di nomor duakan. Hal ini tidak lepas dari banyaknya tantangan dan problematika kurang baiknya manajerial yang ada di sebagian lembaga pendidikan Islam. Artikel ini bertujuan untuk mengkaji problem penerapan manajemen di lembaga pendidikan Islam. Metode yang digunakan dalam artikel ini adalah studi literatur dengan mengkaji beberapa literatur-literatur yang berkaitan dengan tema yang akan dikaji penulis. Adapun hasilnya menunjukkan bahwa salah satu problem manajemen di lembaga pendidikan Islam adalah kurangnya para pengelola pendidikan Islam dalam memenuhi kebutuhan dan harapan stakeholder, kemudian masih adanya praktek kepemimpinan otoriter dan sentralistik yang berlaku di sebagian lembaga pendidikan Islam, adanya dikotomi dalam lembaga pendidikan Islam yang menyebabkan timbulnya dua pengelompokan ke ilmuan, masih minimnya SDM yang berkompenten terutama dalam aspek manajerialnya dan masih kuatnya beberapa lembaga pendidikan Islam dalam menjaga nilainilai kearifan lokalnya, sehingga hal itu juga berdampak kepada enggannya pendidikan Islam untuk berinovasi sesuai dengan perkembangan zaman.