Kiai Kampung and Social Change A Study of the Role of Kiai Kampung in Social Change through Multicultural Islamic Education in Sukolilo Village, Jabung, Malang

The purpose of this study is to analyze the role of Durkheim's social solidarity theory in the development of Islamic religious education in the context of social integration of Muslim society. This study uses a library method to analyze the role of Émile Durkheim's social theory in the development of Islamic religious education, focusing on the theory of social solidarity and its application. The literature used includes Durkheim's works as well as recent articles and research related to the relationship between Islamic religious education and social solidarity. By reviewing various references, this study aims to deepen understanding of the application of Durkheim's theory in the context of Islamic religious education in society. Islamic religious education has an important role in forming social solidarity through values ​​such as ukhuwah, ta'awun, and social justice. Durkheim's principle of social solidarity which emphasizes shared values ​​is very relevant to be applied in Islamic religious education. By teaching these values, Islamic religious education can strengthen social integration and create a more harmonious and just society.

Islamic education has a vital role in building and strengthening social harmony in an increasingly plural and complex society. This study highlights the urgency of understanding the contribution of Islamic education through the perspective of Émile Durkheim's structural functionalism theory, which emphasizes the importance of social structures and institutions in maintaining the order and balance of society. The purpose of this study is to explore how Islamic education can strengthen social harmony by involving various stakeholders, including educational institutions, educational citizens, religious leaders and the wider community. The research method used is a Studi Literatur approach, by reviewing literature related to Émile Durkheim's theory of structural functionalism and its application in the context of Islamic education. Data sources include books, journal articles, and other relevant documents. The results show that Durkheim's structural functionalism theory is very effective in explaining how Islamic education can function as a social mechanism that integrates shared values, strengthens social cohesion, and minimizes conflict. Through the curriculum, extracurricular activities, and religious values taught, Islamic education succeeds in creating strong social solidarity among students and the community.

This research explores the transformation of Kyai Langgar's role in spreading religious values ​​amidst ever-developing social dynamics. Using a qualitative approach, this research reveals how Kyai Langgar, as a spiritual leader, not only plays a role as a religious teacher, but also as an agent of significant social change. Kyai Langgar is active in various religious activities such as congregational prayers, regular recitations, and reciting the Koran, and plays an important role in developing the younger generation and maintaining social harmony. This research also identifies the challenges faced by Kyai Langgar, including the influence of modernization, social and cultural diversity, and the use of technology and social media. Despite facing these various challenges, Kyai Langgar remains consistent in spreading the values ​​of religiosity with an inclusive approach that focuses on social welfare. This research emphasizes the important role of Kyai Langgar in maintaining morality and social stability amidst the modernization process. In addition, this research recommends increasing the involvement of Kyai Langgar in social and educational development programs at the village level to improve the quality of life of the community. These findings provide new insight into how Kyai Langgar adapts to social change, reflecting the combination of tradition and modernity in the context of Indonesian society's religiosity. Highlights: Kyai Langgar serves as a spiritual leader and agent of social change in Ngepoh Village. Adaptation to modern challenges includes the use of technology and engagement in community-based initiatives. The role of Kyai Langgar extends beyond religious duties to encompass education, social welfare, and political involvement. Keywords: Transformation of Kyai Langgar, Religious Values, Social Dynamics

The high need for Islamic character-based education, both in the learning process and in extracurricular activities, especially in the religious field. Problems found in the field are lack of student time discipline, untidy clothing, ignorance of prayers, inappropriate use of speech, lack of proper lip service, and a high focus on improving student learning competencies alone. This study aims to describe the types of Islamic character-based education programs in religious extracurricular activities in MAN 1 Padang, explain these activities carried out at MAN 1 Padang, and describe the results of Islamic character-based education for students participating in this activity at MAN 1 Padang. Descriptive method is used with a qualitative approach. Data informants are advisors on religious extracurricular activities, principals, deputy heads of student affairs, trainers and students. Data were collected through observation, and interviews, and analyzed through descriptive analysis techniques, and validity testing with data triangulation techniques. The research findings are: type of Islamic character-based education program in extracurricular religious activities in MAN 1 is part of a religious activity program, where the methods and materials used contain Islamic characters, Islamic character-based education is carried out outside hours of curricular activities with a specified time each week, with material developed from Islamic Religion, developed with relevant methods and supported by existing facilities; and religious activities are able to educate the Islamic character of students. The Islamic character is seen from the religious activities of Rohis, Hadrah and Nasyid.

Islamic religious education is at the same time faith education and charity education. And because Islamic teachings contain teachings about people's personal attitudes and behavior towards a prosperous life. In a historical-sociological context, Islamic education is defined as religious or Islamic education or teaching (al-tarbiyah al-diniyah, ta'lim al-din, al-ta'lim al-dini and al-ta'lim al-islami). in the context of tarbiyah al-Muslimin (educating Muslims), until completion. and differentiate it from secular education. The aim of Islamic religious education is to shape the nation's next generation into people who understand religion and can practice it well and correctly. Mental health is a state of well-being in individuals who realize their potential, are able to cope with the normal stresses of life, can work productively and fruitfully, and are able to make a contribution to their community. Mental health refers to how individuals are able to adapt and interact well. Mental health is always linearly related to human life span, therefore mental health is very important, especially for students who are focused on gaining knowledge, therefore the understanding and example of an educator is very necessary for students in maintaining and realizing mental health. The focus of this research includes: The essence of Islamic religious education in realizing mental health. This type of research uses case studies which aim to find out something comprehensively. This research includes field research by analyzing several things related to the nature of Islamic religious education in realizing mental health, by ensuring that children can apply the Islamic religious education learning they have received properly and correctly. Based on research, it was found that the results of the nature of Islamic religious education in realizing mental health: 1) Can be realized by learning Islamic religious education which is applied in everyday life 2) Religious activities are provided in schools and encouraged. through collaboration between the Principal, teachers and students in educating and developing children so that they run well, are active and conducive. So that it creates mental health in humans, the souls of female students and they are able to look after them well because they are equipped with this religion. 3) Female students understand how to realize and maintain good and correct mental health.

In Islamic education, enculturation implemented through the actualization of the behavior of learners in everyday life in school community. Enculturation values of islamic education is an attempt to embody of the values of the Islamic religion in the everyday behavior of learners, especially in schools. The research methode was descriptive, located in Purwakarta district West Java Province, Indonesia, with a sample of 6 the State Secondary School (SMPN), conducted in 2016. The data collection was done by using a questionnaire enclosed and semi-enclosed and equipped with observation and interviews. Data analyzed with quantitative and qualitative approach to describe and explore with categorization and interpretation. The research found that enculturation process of Islamic values in schools conducted through three important activities. Those are: (a) stages of values socialization; (b) habituation of behavior in accordance with the values; (c) enforcement of the rules for the establishment of appropriate behavior with values. Enculturation of Islamic values in schools through socialization, habituation to behave as well as enforcement of school discipline is proven to control the behavior of students in Islamic education. The enculturized values as a religious value (feel oneself being watched by God), affection to peers, respectful to teachers, pious conducted through habituation, such as reading the Quran, read the Divine Name, pray before and after learning, familiarize greeting and other religious activities in school environment is proven to strengthen Islamic religion learning process for students. Those enculturation of religious values was able to control everyday behavior of students in the school. The focus of this research is the habituation of good behavior in Islamic religion education through the enculturation of religious culture in the state secondary school. This research contributes to the development of the growth of good behavior through the enculturation values of the Islamic religion in the school.


 Sociological studies have shown that teenagers in larger Swedish cities from ‘poor result schools’ participate in extra-curricular activities connected to religion more frequently than others, and that involvement in such religious activities is positive in terms of educational outcomes for pupils from the lower strata of the social hierarchy. These findings raise new questions about supplementary Islamic education, as this is one type of religious extra-curricular activity found in many such areas. The article is based on interviews with students as well as observations from four Swedish mosques. The purpose is to discuss how we can understand the potentially compensatory effect of supplementary Islamic education. Thus, the emphasis is not on the traditional core of Islamic education, but on what we can call co-curricular Islamic educational activities, such as football, homework help, and mathematics.

This research set out of an existing view of Indonesian people that Islamic education has lower interest than public school. This phenomenon reveals question to be answered that why it happened. Perhaps it was caused by the elevation of Islamic education problems such as management crisis. It is common knowledge that Islamic education still uses traditional management. Thus, it inspires the writer to carry out the research about Islamic education management based on KH Muh As’ad’s point of view. It aims to describe Islamic management education paradigm and Islamic leaders thinking on the education; to explain Islamic management education based on KH Muh As’ad Umar Point of view; to prove the superiority Islamic education management of Kh. Muh. As’ad Umar. This research applied qualitative approach with observation method, interview, and documentation such as classical book, journal and Islamic leader opinion. While, the secondary data were article, magazine and writing which discuss about Islamic education management. It applied also empirical approach to specify the research into case study. The case study is an attempt conducted intensively, detailed and in-depth on a particular object. Research results show that organization management of Kiai As’ad held collectively, the rights and obligations are the same but the duties and authority vary according to their field; KH Asad Umar has been acted as innovator, motivator, communicator, and the mover of developing Islamic institution; KH Asad Umar has the ability to communicate and implement the vision well and right and enable to succeed manager role in creating a commitment to the values of Islam in education management. A recommendation from a this research is how educators, Islamic educational institutions headmaster and all education practitioners are able to further enhance the knowledge of Islamic education management, including the management of education based on Islam.

The transformation of Islamic religious education is an urgent need in the digital era marked by the rapid flow of information and social change. The presence of digital technology opens up new opportunities for the learning process, but it also brings challenges, especially in maintaining moderate Islamic values. Islamic religious education is no longer only oriented to the transfer of knowledge, but must also be able to form the character of students who are tolerant, inclusive, and adaptive to diversity, in line with the principles of religious moderation. However, many previous studies have focused on aspects of the curriculum or conventional methods without highlighting in depth how to integrate the values of moderation in Islamic education practices in the digital realm. There is a gap between the theory of religious moderation and its application in the digital-based education system, especially in the context of Islamic education in Indonesia. Therefore, the formulation of the problem in this study is: how to transform Islamic religious education in facing the challenges of religious moderation in the current digital era. This research uses a qualitative approach with literature study methods and case studies on several Islamic educational institutions that have implemented moderation-based learning digitization programs. The results of this study are expected to make a practical contribution to the development of Islamic education models that are relevant to the digital era and theoretically enrich the literature on the integration of moderation values in religious education. These findings are also the basis for policy recommendations for educational institutions and related policymakers.

This study examines the role of kiai leadership in strengthening the religious identity of urban Muslim communities, specifically at Pesantren Darul Falah Ternate. In an urban context, modernization and globalization often pose challenges that erode religious values in society. The kiai at Pesantren Darul Falah serves as a spiritual leader and a figure who preserves the continuity of Islamic values within the increasingly pluralistic and dynamic urban environment. This research aims to understand how the Kiai face these challenges and maintain the religious identity of the Muslim community. This study employs a descriptive qualitative method with observation, interviews, and document analysis. Data were analyzed using the methods of Miles, Huberman, and Saldana through data condensation and presentation in narrative form to highlight relevant information. The research findings show that the Kiai's leadership at Pesantren Darul Falah successfully maintained religious identity through religious activities such as study groups, zikr, and sermons and through collaboration with the government and local communities. The Kiai also utilized modern technology to disseminate Islamic teachings, bridging religious traditions with modern life. Furthermore, strategic partnerships with various parties have strengthened the role of the pesantren as a center for social and economic empowerment. These findings emphasize the importance of the adaptive and collaborative role of the kiai in addressing social changes.

A political policy that is carried out within a certain period of time seems to encourage the development of a social system as an effort to maintain the security of the system and political policies. As the government policy given to pesantren as Islamic educational institutions in Indonesia, has had an impact on the development of Islamic education institutions in Indonesia from basic education institutions and even to the formation of higher education institutions that are able to compete with general education institutions. There are 5 characteristics inherent in Islamic boarding schools, namely: pondok, mosque, teaching of classical Islamic books, santri, and kyai. Islamic boarding schools in Indonesia have a very big role, both for the progress of Islam itself and for the Indonesian nation as a whole. Based on existing records, religious education activities in the archipelago have been started since 1596. These religious activities are later known as Islamic boarding schools. Ulama began to realize that the traditional Islamic boarding schools and education systems were no longer suited to the Indonesian climate at that time. Therefore, an idea emerged about the need to develop and renew Islamic education in Indonesia.

This paper examines the dynamics of Eid al-Fitr celebrations at the Niujie Mosque in Beijing as a representation of the lived experiences of multiethnic Muslim communities in China. Employing a descriptive qualitative approach and case study methodology, the research highlights how Muslims from diverse ethnic backgrounds—such as Hui, Uighur, and Kazakh interact and engage in cultural integration while celebrating Islamic traditions amid the dominance of Chinese culture and a tightly controlled political system. As the oldest mosque in Beijing, the Niujie Mosque serves not only as a spiritual center but also as a symbol of harmony between Islamic teachings and local traditions. The Eid celebration here functions as a religious occasion as well as a site of social interaction, cultural diplomacy, and identity negotiation. The findings reveal that the Muslim community in Beijing maintains its religious identity through adaptive acculturative practices, such as incorporating local architecture, serving halal Chinese dishes, and involving multiple ethnic groups in religious activities. These findings affirm that Islam in China is not monolithic but rather flourishes in diversity and blends organically with local culture.

This research aims to analyze Islamic education management in facing the Society 5.0 era, characterized by the integration of digital technology in social and educational life. Using a mixed-methods approach, this research collected quantitative data through surveys of 150 respondents from Islamic educational institutions and qualitative data through in-depth interviews with 15 school principals and pesantren administrators. The research results show that although technology has been adopted by most Islamic educational institutions, significant challenges arise related to infrastructure limitations, teachers' digital skills, and access disparities in various regions. Adaptive and technology-based leadership plays a crucial role in designing policies that support digital transformation in Islamic educational institutions. Moreover, the integration of Islamic values with technology has also proven to be important in maintaining the identity and morality of Islamic education. This research suggests the importance of intensive training for educators and equitable access to technology so that Islamic education management can be more responsive to social and technological changes, and capable of improving the quality of education in the future.

This research aims to describe the implementation of character education (values of tolerance, social care, religion and togetherness) in the village community. The research analyzes the implementation of character education in the village community with a focus on the values of tolerance, social care, religion and togetherness. Through a qualitative approach, this article explores how villages manage diversity, promote social care, permeate religious values and build a sense of community. The analysis shows that despite positive efforts, there are also challenges in implementing these values. Inter-ethnic conflict, lack of participation in social activities, and inequality in religious understanding are some aspects that need attention. In this context, recommendations are given to strengthen character education initiatives, expand community participation and build inter-group dialogue to strengthen character values in village communities. This article is expected to provide insights for readers on the dynamics of character education implementation in the ransi dakan village environment.Keywords: Implementation of character education, tolerance values, social care values, and the Ransi Dakan community

The digital era has brought significant changes in the lives of rural communities, including in Sukolilo Pati village. This research uses a qualitative descriptive method to describe the current phenomenon. The article outlines the challenges and opportunities faced by village communities in the face of digital technology development. Limited internet access, the potential for economic empowerment, improved access to information and education, and the role of technology in health and public services are the main focus of the discussion. In addition, this article examines the impact of social and cultural changes that occur due to the development of digital technology, including adjustments to social norms and traditional attitudes in rural communities. With this understanding, the importance of technological accessibility and efforts to equalize internet access in villages, as well as the social changes therein, become important topics of discussion to ensure that the full benefits and vigilance of the digital era can be felt by all rural communities.