<b>KH MUHAMMAD MUHAJIRIN AMSAR SEBAGAI PIONIR PENDIDIKAN ISLAM DAN REFORMASI SOSIAL UNTUK MENCERDASKAN</b> <b> KESADARAN UMAT DI KOTA BEKASI</b>

This study examines the Islamic education system, which continues to be an exciting discussion among education practitioners. This is a form of public concern and concern for the current objective condition of Islamic educational institutions, especially in Indonesia. This is library research, namely research sourced from library materials using a qualitative approach. In this case, the researcher explored several primary and secondary data with the following steps: reading and studying in-depth primary data such as books, journals, articles, theses, theses, and dissertations related to the discussion of Islamic education reform in Indonesia. The results of this study reveal that the long journey of Islamic education has provided various forms of Islamic education models in Indonesia. In this case, Islamic education also participates in the renewal of the education system in Indonesia. So, it can be said that Islamic education in Indonesia has a significant impact in terms of the turmoil of renewal and changes in the direction of education in Indonesia, both in the ideological and practical realms. Thus, the long journey of Islamic education in Indonesia is a manifestation of the reform of Islamic education and is the driving force and determinant of the direction of reforming Islamic education in Indonesia. So, it can be concluded that the reform of Islamic education in Indonesia can show how dynamic the journey of Islamic education in Indonesia is. This can be seen from the many different models of Islamic education that exist in the world of education in Indonesia.

This paper attempts to understand Nurcholish Madjid’s Islamic education reform. After the death of Nurcholish Madjid, his education appears as a significant human capital investment which might become the instrument which constantly keep Nurcholish Madjid’s legacies alive, developed, and disseminated through times. Apart from this fact, Nurcholish Madjid’s Islamic education reform has not been yet the main focus of previous researches. Focusing on Nurcholish Madjid’s Islamic education reform, this paper looks at the educational activities of Nurcholish Madjid mainly in IAIN-UIN Jakarta and Paramadina. In this regards, this paper investigates Nurcholish Madjid’s Islamic education reform and the contexts within which it was developed. This investigation provides an insight to the discussion of the subject which tries to answer the questions of what kind of ideas which were developed by Nurcholish Madjid to reform Islamic education in Indonesia; how he defined, interpreted, and applied the ideas for the development of Islamic education in Indonesia. Eventually this paper suggests that in teaching and understanding Islam, Nurcholish Madjid obviously treated Islam not only as a religion, but also as a historical, sociological, and anthropological phenomenon which must be studied in an open, democratic, participatory, pluralistic, and inclusive way.

Women are creatures of Allah SWT who cannot be underestimated because the presence of women is often a problem in the world of Islamic educationin chili, role limitations are an ongoing problem besides that Islamic education is stillface various fluctuations and this can be caused by various factors, including social norms, economic limitations, and the perception that women should play a role in the domestic sphere. In the view of Islam itself, women have an honorable and noble position in the view of Islam. Even women can feel equality and justice. Islam upholds the values ??of humanity, justice, equality and nobility. And this is what is needed in the reform of Islamic education in the world of education, especially Islamic boarding schools in Lombok. Islamic Education Reform at Syaikh Zainuddin NW Anjani Islamic Boarding School and Darul Mujahidin NW Mataram Islamic Boarding School has been able to answer questions and existing problems with several breakthroughs: firstly providing women's access to Islamic education, secondly providing influence and breakthroughs in Islamic education reform towards women's empowermentin the neighborhood Islamic boarding school. Besides this, Islamic boarding schools still have challenges that must be found solutions for the realization of reformeducation sustainable and able to elevate the achievements of Islamic boarding schools on the island of Lombok in the eyes of the world.

Pakistan came into being on the basis of two nation theory. There are number of subjects that are offered as compulsory at the secondary level of education. Islamic education is one of the subject that is compulsory at school level in Pakistan. Being a religious subject for Muslim students studying in Pakistani schools, it is considered to be important in character building. In this study, an attempt has been made to analyze the effectiveness of Islamic education in the educational system and gauge students’ perspectives on Islamic education as a character building tool. Survey method has been used to seek the objectives of the study. The population of the study includes students of secondary schools in District SBA. The Data has been collected through personal visits by giving questionnaires to students. The Percentage has been used in the analysis of the data. Major findings of the study suggest that Islamic education helps the students to become good citizen and plays a positive role as agents of social change in their local communities. Keywords: Pakistan, Educational Reformation, Deformation, Islam

: Islamic education has an important role in shaping the character and morality of individual Muslims, as well as ensuring the continuity and dissemination of Islamic religious values. In Islamic educational institutions, the role of educators and education personnel is crucial in carrying out this mission. However, in practice, Islamic educators and education personnel often face various challenges and problems that affect the effectiveness of Islamic education as a whole. One of the problems that often arise is the lack of qualifications and competence of Islamic educators and education personnel. Many Islamic educational institutions face difficulties in obtaining educators and education personnel who have a deep understanding of Islamic teachings, as well as skills in applying them in the context of modern education. This can hamper the process of Islamic education and reduce the quality of graduates produced. In addition, the problem of inadequate infrastructure and educational facilities is also one of the main problems in Islamic education. Many Islamic educational institutions still face limitations in terms of educational facilities and infrastructure, such as inadequate school buildings, lack of books and learning materials, and lack of other supporting facilities. This condition can hamper the learning process and create a learning environment that is not conducive. Another challenge is the low motivation and commitment of Islamic educators and education personnel. Lack of motivation and commitment can result in low teaching quality, as well as a lack of innovation in the delivery of learning materials. In addition, differences in understanding and interpretation of Islamic teachings can also cause conflict and disharmony among educators and education personnel.Seeing the complexity of the problems faced by Islamic educators and education personnel, serious and comprehensive efforts are needed to overcome these problems. The role of the government, educational institutions, society and other stakeholders is very important in efforts to improve the quality of Islamic education and ensure the realisation of the vision of quality, inclusive and progressive Islamic education.

This study discusses the efforts GUPPI in the reform of Islamic education and the contribution GUPPI in education reform effort Islam.The eimed this study was to determine the effort GUPPI in Islamic education reform effort and to determine the contribution GUPPI in the reform of Islamic education. This type of research is a field research (field research) are implemented in Gowa. This research is descriptive qualitative, using the sociological approach, historical and anthropological. Data collected through observation, interviews and documentation. Sources of data obtained through primary data and secondary data. The data obtained are then processed in a deductive, inductive and comparative then presented, is reduced and verified as well as the conclusion. The results showed that, GUPPI efforts in the improvement of education is to adapt the curriculum with the curriculum in force at the National Education Ministry, improve infrastructure, and to add teachers and improve the welfare of teachers' honorarium. Contributions GUPPI in an attempt to reform Islam is to develop the organization as a means of improving and developing faith and righteous deeds, GUPPI increasing role in the implementation of Law Number. 20 of 2003 on National Education System. Realizing the social value system that is capable of filtering and National anticipate cultural values of national and global as well as seek advice and guidance facilities and mosque in vocational schools and general principles of spontaneous and self-help.

Many historians and scholars have embraced the concept of ""tradition vs modernity,"" arguing that Islamic educational institutions play a minor role in Muslim civilization's intellectual development. Despite the fact that portrayals of Islamic educational institutions, such as madrasas, as legacies of medieval antiquity are still popular in public discourse, numerous historians, philosophers, and scholars have debated this concept over the years. This research is a comparative study to explore the modern Islamic educational reform in Islamic higher education in Tunisia and Indonesia. As well as its contribution to development. The purpose of this study is to answer what are the explorations of educational reform in Indonesia and Tunisia's higher education? What is both countries' contribution to the development of Islamic education? The study was conducted using a qualitative method with an historical approach. The historical books of colonialism in Indonesia and Tunisia were used to collect data for the exploration of Islamic educational reform in Islamic higher education. Data also includes journals, articles, books, news, and international data that are relevant to the theme. The findings of the study show that modern reform is impacted by the colonial system in Indonesia, which allowed faith-based schools to take control of the schools. Islamic higher education in Indonesia is growing with modern ideas and has a dualistic system. While in Tunisia, of the French colonial type, they tried to get rid of all Islamic education because many Islamic higher education or madrasas were gotten rid of. As a result, following the end of colonialism, Islamic higher education in Tunisia now consists of just one and only Zaitunah University as part of Islamic civilization. This paper expects that by providing insight into colonial-era transformations, current and future generations of educators will recognize their significance and help to reintegrate an Islamic worldview, epistemology, and ethics into higher education development.

This study examine the relevance of Nurcholish Madjid's thinking to overcome social conflicts in the digital era 5.0. In the context of an increasingly polarized Indonesia due to the spread of inaccurate information and digital inequality, Madjid's thinking on inclusive Islam offers a relevant solution. By emphasizing the values of pluralism, tolerance, and interfaith dialogue, Madjid's thinking can be the foundation for a more inclusive Islamic education. This study uses a literature study method to analyze the works of Madjid and related literature that are primary and secondary sources in this study. The results of the study show that Madjid's thinking can be an important reference in formulating Islamic education strategies that are able to foster mutual respect and reduce potential conflicts. Thus, Islamic education can play a role as an agent of social change that is able to create a more harmonious and peaceful Indonesian society. It is hoped that this article can provide views for educators to implement inclusive educational approaches and strategies to achieve the goals of Islamic education.

The diversity of Indonesian society in terms of religion, culture, ethnicity, and language demands an education system that is able to foster an inclusive, tolerant, and fair attitude in differences. Islamic Religious Education (PAI) has a strategic role in forming characters that are not only religious, but also able to live side by side harmoniously in society. The purpose of this study is to describe the integration of Islamic religious education with pluralism and multiculturalism and the role of Islamic religious education as an agent of positive change. This study uses a descriptive qualitative approach with a library research method analyzing various libraries and academic sources related to the integration of Islamic religious education (PAI) with pluralism and multiculturalism. Data sources in this study consist of secondary data in the form of books and journal articles that are relevant to the research and data analysis techniques using a qualitative approach. The results of the study indicate that the integration of Islamic religious education (PAI) with pluralism and multiculturalism through inclusive learning, interfaith dialogue, development of multicultural skills, teaching universal values, awareness of Human Rights, in-depth educator training is very important in forming an attitude of mutual respect, tolerance and appreciation of differences, so as to reduce exclusive, radical, and intolerant attitudes. The role of Islamic Religious Education as an agent of positive change includes the formation of individual character, Islamic Religious Education as an agent of social change, the role of Islamic Religious Education institutions. The conclusion of this writing is that the integration of Islamic Religious Education with pluralism and multiculturalism must be carried out holistically, wisely, and contextually to be relevant to the conditions of a diverse Indonesian society, and to be able to form a future generation that is tolerant and lives side by side harmoniously.

<p><em>Education is one of the media that is Able to help develop the potential of all human beings. Over time the implementation of many educational experience problems when the role of education has a significant influence on improving the quality of human life. Islamic education as an agent of social change should be Able to hit the problem that move dynamically and proactively to the advancement and improvement of Muslims. Das sollen, the purpose of education in Islam as the process of formation of human beings to conform with the nature of existence. Therefore, we need an alternative thinking in an effort to minimize the various educational failure. Democratization of education Considered as a solution capable of Islamic education in creating a humanist. Education that does not justify the existence of intimidation, repression and restrictions on the creativity of teachers and students can be Realized with the Efforts to create a democracy marked by education teaching-learning process that is open and full of healthy and responsible dialogue between teacher and pupil. Humanist atmosphere in education will deliver the achievement of educational goals of Islam. Islamic education is basically the Democratization of space, the which is where the education is directed at a dialogical space. Moreover, the ultimate goal of Islamic education directs its final destination on the behavior and attitude changes, the quality and variety of aspects that promote humanism space. Islamic education should be oriented to instill democratic values in the learning process, such as openness, mutual respect, sympathy, empathy, solidarity, and their understanding of pluralism in a pluralistic life.</em></p>

This article argues the Islamic education of the past to have a future in contemporary times. The faith-based resources the educational tradition provides have the potential to reconnect the moral and professional sides of education for various productive roles in modern society. In the contemporary scenario where moral conduct and professional-occupational performance are disunited both conceptually and institutionally, Islamic education faces a challenge to its own relevance. The paper attempts to correct the stereotyping of Islamic education by drawing examples from varied contexts of the transmission of sacred knowledge through different institutional forms. The analysis seeks to recover what the discourse on the reform of Islamic education has ignored. The challenge before Islamic education is how to provide its bearers the conceptual means to make sense of the environing world while remaining steadfast in harboring moral virtue as a skill in the making of modern civilization. One response is to attend to the tools of social science not only for making sense of the modern world but also for engaging in a conversation with scholarly traditions outside the religious sphere. This should help develop the mutual sharing of discursive resources for common purposes between religion and the modern public sphere.

The noble value of knowledge in Islam occupies a central position in the formation of civilisation and the character of a complete person. However, in contemporary educational practices, these noble values are often marginalised by pragmatic approaches that emphasise cognitive aspects alone. This article aims to examine in depth the internalisation of the noble value of knowledge in Islamic education based on the tarbawi perspective of the Qur'an and Hadith. This research uses a qualitative approach with a library research method, analysed through a thematic interpretation approach and a comparative study of classical and contemporary Islamic education literature. The results of the study show that knowledge in Islam is seen as a light (nūr) that guides humans towards spiritual and social perfection. Values such as sincerity, responsibility, and scientific integrity are key principles in the formation of civilised academics. This research contributes to the strengthening of a holistic Islamic education paradigm and provides a conceptual basis for value-based curriculum development. In conclusion, the internalisation of the noble value of knowledge should be the main orientation in the reform of Islamic education, with recommendations for further research that examines its empirical implementation in educational institutions.

Purpose of the study: This study aims to analyze how Islamic education reform in Western developing contexts influences the redefinition of teacher professionalism within Islamic moral and epistemological frameworks. It seeks to explore the dialectic between faith-based values and secular educational structures through an interpretive conceptual review. Methodology: The research employs a qualitative literature review using the Critical Interpretive Synthesis (CIS) approach. A total of 35 academic sources from 2010–2024 were selected from Scopus, SpringerLink, and Taylor & Francis databases. The synthesis critically integrates theoretical and empirical literature on Islamic education reform, teacher professionalism, and pedagogical renewal in developing Western societies. Main Findings: The synthesis reveals that reform in Islamic education functions as an epistemological reconstruction that redefines professionalism from a moral-spiritual foundation. Teachers in Western developing contexts act as mediators between Islamic ethics and plural educational demands. Reform initiatives emphasize ta’dib (ethical discipline), ihsan (excellence), and intercultural competence as the core of teacher professionalism, transforming education into a moral and spiritual enterprise. Novelty/Originality of this study: This study contributes a conceptual framework of integrative professionalism, merging Islamic epistemology with global education theory. It offers a new understanding of how Islamic reform can serve as an ethical corrective to modern professionalism, positioning teachers as agents of spiritual renewal and social transformation in plural learning environments.

This article aims to reveal the implementation of the supervisor's role as an agent of Islamic education change in Indonesia and the impact of implementing supervision on teachers' performance. This research is field research using the method of observation, interviews, and documentation. The results showed that the role of Islamic religious education supervisors in Kuningan Regency was good, although it could have been better. The indicator is in carrying out the guidance for religious teachers, as expected. The relationship between implementing supervision by guiding teachers at schools is good, but it has yet to be optimal. It is due to the situation and condition of the school. Besides, many schools are fostered to be supervised, and the implementation of supervision significantly impacts the performance of Islamic religious education teachers. This is reflected in the implementation of teaching and learning activities carried out by the teacher and the current administration, and this indicates that the teacher has been able to feel the maximum guidance from the supervisor. The impact shown between the implementation of supervision on teacher performance is positive. With the more widespread discussion about improving the quality of education, this research will be a valuable input for existing regulations. Due to the limitations of this study, it is hoped that other studies will explore the aspects that have yet to be discussed in this study. The process of implementing teacher professionalism in the form of self-evaluation through teacher performance assessments is a new finding by the author on Islamic religious education supervisors in Kuningan regency, which has positive values in carrying out supervisory duties, so it will change the paradigm of supervisors in improving teacher competence, especially Islamic religious education teachers in Kuningan regency.

Islamic education as a formal teaching material in Indonesia has experienced at least three phases, namely the first phase since the entry of Islam into Indonesia until the era of Islamic education reform in Indonesia, the second since the emergence of ideas for Islamic education reform, and the third since the creation of the National Education System Law (in 1989). This research aims to analyze the existence of Islamic education in the national education system in Indonesia. This type of research uses a qualitative approach with a literature study method. Data sources are quoted from credible pages such as Google Scholar and SINTA. Next, the data was analyzed and checked for validity through data triangulation. The results of this research conclude that Islamic education is recognized for its existence in the national education system, which is divided into three things. First, Islamic education as an institution, second, Islamic education as a subject, and third, Islamic education as a value.