Transforming the Islamic Education Curriculum for the Society 5.0 Era: Integrating Technology, Ethics, and Pedagogy

Information and communication technology development in the last few decades has transformed many aspects of human life, including education. Digital transformation has brought challenge and opportunity to education systems in the world. In Indonesia, Islamic education has a crucial role in building character and morals of the younger generation. The Islamic religious education curriculum is often considered less responsive to the dynamics of technological change. Digital transformation in Islamic education provides many opportunities to increase the efficiency, effectiveness and quality of Islamic education. Some of these opportunities are the use of technology in learning, data management and curriculum development. This research aims to describe curriculum development for Islamic religious education in the digital era. The study used a library research method, in this case author collected various literatures related to the topic of discussion, namely the Islamic Education curriculum in the digital era. The research aims to evaluate the effectiveness of implementing technological approaches in curriculum development. The results of this study indicate that technology integration in Islamic education can improve the quality of learning, if implemented with careful planning and proper support. The research also identified some challenges, such as the digital gap and lack of teacher training, and social cultural influence. The long-term goal of this research is to provide policy recommendations that can support the development of a more inclusive and effective technology-based curriculum.

Internalization and development of the Islamic religious education curriculum in Islamic-based institutions such as Islamic boarding schools are required to have a solid foundation. The fundamental value of the development of the Islamic Religious Education curriculum is an important part of maintaining Islamic education buildings, especially in the development of inclusive pesantren. For this reason, the developer of the Islamic Religious Education curriculum needs to lay the foundation for the development of subjects to be used in Islamic boarding schools. Descriptive analysis is used to analyze in this research on the development of the Islamic religious education curriculum. Based on the results of the analysis, there are seven foundations that can be used in the development of the Islamic religious education curriculum in Islamic education institutions such as Islamic boarding schools, namely: theological foundation (religion), philosophical foundation, ideological foundation, psychological foundation, sociological foundation, science and technology foundation, and organizational foundation. By internalizing and developing these values, Islamic education institutions based on pesantren can be well

This research examines the concept of the Islamic religious education curriculum in educational institutions in Indonesia. The Islamic religious education curriculum plays an important role in shaping students' moral and spiritual values, and preparing them to contribute positively to society. This research uses a qualitative approach with literature study methods and in-depth interviews with educational experts and practitioners at Islamic educational institutions. The research results show that the concept of the Islamic religious education curriculum in Indonesia is designed not only to provide religious knowledge, but also to shape the character of students so that they are by Islamic values. However, this research also found several challenges in implementing the curriculum, such as a lack of integration between theory and practice, and limited educational resources and facilities. This research identifies several strategies to increase the effectiveness of the Islamic religious education curriculum, including developing learning modules that are more relevant to local contexts, improving the quality of teacher training, and utilizing technology in the learning process. This research concludes that developing a comprehensive and dynamic Islamic religious education curriculum is very important to answer the challenges of the times and support the creation of a generation with noble character and broad knowledge.

ABSTRACTInternalization and development of the Islamic religious education curriculum in Islamic-based institutions such as Islamic boarding schools are required to have a solid foundation. The fundamental value of the development of the Islamic Religious Education curriculum is an important part of maintaining Islamic education buildings, especially in the development of inclusive pesantren. For this reason, the developer of the Islamic Religious Education curriculum needs to lay the foundation for the development of subjects to be used in Islamic boarding schools. Descriptive analysis is used to analyze in this research on the development of the Islamic religious education curriculum. Based on the results of the analysis, there are seven foundations that can be used in the development of the Islamic religious education curriculum in Islamic education institutions such as Islamic boarding schools, namely: theological foundation (religion), philosophical foundation, ideological foundation, psychological foundation, sociological foundation, science and technology foundation, and organizational foundation. By internalizing and developing these values, Islamic education institutions based on pesantren can be wellÂ

Islamic religious education is still at the understanding process stage, not yet fully at the application stage. This study adopted a qualitative descriptive analysis method. The approach used in this study is the library research approach. the teacher is a "key factor" component in the development of the curriculum itself, especially in dealing with the dynamics of social change at this time, where teachers are required to keep abreast of technological developments, for the sake of continuity of educational interaction. The development of a well-implemented Islamic religious education curriculum will produce quality graduates, and of course have an impact on Islamic education institutions, of course with the support of teachers who are not left behind in the progress and development of technology and information. The development of a well-implemented Islamic religious education curriculum will produce quality graduates, and of course have an impact on Islamic education institutions, of course with the support of teachers who are not left behind in the progress and development of technology and information.

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.

The Islamic religious education curriculum needs to balance this by developing the existing curriculum by utilizing technology and science to be used as more efficient methods and media. In discussing the development of Islamic education curriculum and also the decision of the Minister of Religion regarding the curriculum in madrasas. This is related to several aspects such as the nature of the Islamic religious education curriculum, the development of the Islamic religious education curriculum according to the figures, and the theoretical basis for the development of the Islamic religious education curriculum. The development of the Islamic religious education curriculum is an important component in the world of education which refers to the preparation and planning of learning, the learning process or implementation, and also the evaluation of learning to assess whether or not a lesson has been achieved in an institution in particular or in general. By studying the development of Islamic religious education curriculum according to experts and leaders and used properly to develop an Islamic religious education curriculum that is appropriate and effective in achieving the goals of Islamic religious education.

Evaluation of the Islamic education curriculum is an activity to determine the level of progress of students in an educational process that can be used as a reference and indication to revise or develop the Islamic religious education curriculum. While the evaluation results become a reference for the development of the Islamic education curriculum, namely an activity to create an Islamic religious education curriculum through a process that combines one component with another in order to realize a better Islamic religious education curriculum in the future. This study aims to examine and analyze the implementation of evaluation and development of the concept of Islamic education curriculum as an academic rationalization in high school. This research uses a qualitative method of phenomenology type whose unit of analysis is Daar El-Azhar High School. The data collection uses observation and interviews as well as documents, with the analysis of the research data using data reduction, display model and conclusion drawing. The results of the research findings found that the implementation of Islamic education curriculum evaluation in senior high schools has been based on academic rationalization in the form of: formative and summative assessments, supervision of the learning process, peer assessment learning communities and measuring the level of satisfaction with stakeholders. The implementation of Islamic education curriculum development in senior high schools has been based on academic rationalization in the form of: detailed learning modules, diverse teaching material sources, specific Islamic education subjects and extracurricular Islamic education. The Islamic religious education curriculum in senior high schools according to the development results, in the form of; specific teaching modules, taking teaching material sources from package books, reference books, journals, the internet, classical and modern books and specific Islamic religious education subjects, namely; Qur'an hadith and aqidah akhlak and tafsir, fiqh and Islamic history and Arabic.

Islamic education is in the national education system, can be divided into three things. The first is Islamic education as an institution, the second is Islamic education as a subject, and the third is Islamic education as a value. The purpose of this research is to find out the Policy Analysis of Islamic Education Institutional Dynamics: Islamic Boarding Schools, Madrasas, and Integrated Islamic Schools in Indonesia: A Comparative Study. The method used in this research is the method used in this research is a qualitative method with a document review. In terms of this research is referred to as literature study research, by examining journals, books, research reports, magazines and other literature that is in accordance with the discussions studied in the study. Pondok pesantren is defined as a place to live as well as a place for students to gain knowledge, especially religious knowledge. The development of the pesantren curriculum can use strategies that do not undermine the characteristics of the pesantren as traditional Islamic religious education institutions. Madrasas as Islamic educational institutions are now placed as school education in the national education system. In one of the dictums of the joint decree (SKB) of three ministers (Minister of Religion, Minister of Education and Minister of Home Affairs) it was stated that steps were needed to improve the quality of education in madrasas so that graduates from madrasas could continue to public schools, from public schools elementary to college. In essence, an integrated Islamic school is a school that implements the concept of Islamic education based on the Qur'an and As Sunnah. The operational concept of SIT is an accumulation of processes of acculturation, inheritance and development of Islamic religious teachings, Islamic culture and civilization from generation to generation.

<p>This research is motivated by the attitude of Muslim ambiguity in facing modernity which its existence is necessity and can not be rejected in any way. The product of modernity has roiled throughout the joints and pulse of human life without any rebellion. Because he is present with a friendly and pragmatic smile, so able to lull and make forget the impacts. The author formulates this research on the concept of modern education Mahmud Yunus and its relevance to modern education now and how its contribution to modern educational institutions in Indonesia. This study aims to get a picture of modern educational thinking Mahmud Yunus and its relevance to the birth of modern educational institutions in Indonesia. This research is library research, where the data obtained through primary data sources and secondary data, either through the source books of Mahmud Yunus figures directly or from reading materials and internet searching and interviews that the author describes by arranging them according to the theme and issues, especially issues related to the modernization of Islamic education in Indonesia. The concept of modern education Mahmud Yunus is a radical renewal of the education system by taking into account the needs and demands of society, without destroying the existing order. So the offer of modernization of education Mahmud Yunus, in the application of its implementation does not get opposition from anyone, both internal and ekster-nal. While his contribution to the birth of modern educational institutions in Indonesia; In the first place, institutional modernization, Mahmud Yunus is among those who pioneered the need to change the teaching system from the individual ones as applied in the pesantren using the sorogan or weton method. Secondly, the modernization in curriculum where Mahmud Yunus was the first to pioneer the existence of an integrated curriculum, a curriculum combining religious knowledge and general science in Islamic educational institutions, especially in developing Arabic teaching. Third, modernization in the field of learning, Mahmud Yunus is recognized by educational experts as a way hacker for the birth of new methods of Islamic education in Indonesia and he made a new teaching method that he introduced with the name al-thariqah al-mubasyarah (direct methode) that teaches various components science of Arabic. From the thought of Mahmud Yunus is found a new concept, namely; "ICT-based Modern Madrasahs" from the elaboration of the modernization concept both from the institutional side, the curriculum, the method of learning and producing a reliable educator in the hope of becoming a new paradigm for the world of Islamic education in the world and Indonesia in particular.</p><p class="keywords">Keywords: modern education, islamic education institution, integrated curriculum</p>

This paper aims to describe the Islamic education system in Indonesia, Pakistan, Saudi Arabia, sociological issues, and alternative solutions. The method used is library research. Study results: Institutions of Islamic education in Indonesia: Islamic boarding schools, madrassas, Islamic higher education, and non-formal Islamic educational institutions. Sociological problems: misorientation, emphasis on intellectual, verbalistic and centralistic, exclusive, dichotomous, mechanical, methodological and pedagogical crises, depending on government education patterns and issues of relevance. The solution: needed concepts that clarify the basic ambivalence of philosophy, objectives, methods, and curriculum of Islamic education; reformulation of Islamic sciences; creating a more future-oriented education; institutional reconstruction; methodological innovation; fostering research enthusiasm; and integration of Islamic education with general education. Islamic education in Pakistan is divided into three: Quranic School; Mosque Primary School; and Madrasa. Sociological problems: poverty; regional disparity; gender discrimination; lack of work skills education; fund; lack of professional teachers; verbalistic; centralistic; exclusive; dichotomous; crisis methodology; and indoctrinative. Solution: increase cooperation with Islamic countries; integration of Islamic education and general education; Increasing teacher and cleric competency; Campaign for equal rights to education; and Increasing the cost of education. Islamic education in Saudi Arabia includes levels: Basic Education, Further Education: general, religious, and technical; College. Its sociological problems: the Sunni clash with the Shiites; teacher domination; gender disparity; and dichotomous problems. The solution: ijtihad ulama ’Islam across countries helps Saudi Arabia formulate an Islamic education system; and cooperation between Islamic countries.

Purpose – The authors aim to compare Imam Hatip School (IHS) with MAN Insan Cendekia (MAN IC), two Islamic educational institutions that have successfully implemented an Islamic religious education curriculum integrated with general science. Design/methods/approach – This study used a literature review research method that examined several sources and government documents in three languages. The data collection technique was conducted by extracting and evaluating information in articles that meet the inclusion criteria. Once extracted and evaluated, the authors analyzed and interpreted the data. Findings – The integrated curriculum of Islamic education in IHSs aims to anticipate extreme, radical understandings and rejection of the state that implements the secular system. It will form the nature and attitude of tolerance among fellow citizens, allowing it to reduce social conflicts. The IHSs has implemented the integrated Islamic education curriculum by adopting a modern education system. The implementation of the integrated PAI curriculum at MAN IC aims to eliminate the paradigm and praxis of the dichotomy of science. MAN IC adopts an integrated Islamic religious education curriculum based on the traditional Islamic system with a mandatory policy to stay at a dorm for students, where religious activities are more emphasized when students are in the dormitory. Research implications/limitations – This research still has limitations due to a limited literature review and verification study in closed terms on our respondent informants. Therefore, further research is required to deepen the examination in this study. Originality/value – The findings in this study have included the aspects of policy, strategy, content or material development, and the implementation results of the integrated PAI curriculum in the two institutions. Those aspects build a socio-cultural identity, allowing it to develop the school in the realm of progress and achievement. The expectation is that this research can become an example for the development of Islamic Education Institutions in integrating the PAI curriculum.

Technological developments become a challenge for education to continue to improve the quality of learning. Indonesian Islamic education must also respond and apply technology as an improvement in education and to prepare quality graduates. Therefore, this study aims to look at Islamic educational institutions in responding to technological developments in the current era. So this study used a quantitative design with a survey method with a total sample of 86 respondents from 86 different Islamic educational institutions. Samples were taken randomly using the technique cluster random sampling and convenience sampling. Data analysis uses descriptive statistics which describe the entirety of the respondents' answers. Based on the findings and analysis, two important aspects can be concluded, namely: 1) the use of technology in Islamic education is currently comprehensive, this is evidenced that the percentage of survey results shows above 80% of institutions have implemented technology in their institutions. Of course, this technology has been designed to improve students' abilities both from cognitive, affective, and psychomotor aspects. Not only that, 21st century capabilities are also involved in designing the applied technology, namely 4C, critical thinking, creativity, collaboration, and communication. 2). The curriculum is also designed using existing technology, so that its application can make it easier for both teachers as instructors and students as learners. 80% of institutions have also implemented it. Another thing that became this finding, the institution also provides facilities for teachers to continue to improve their competence both in curriculum development and in the use of technology.

Historically, the Islamic Education curriculum in which there is an Islamic Religious Education curriculum in Indonesia has developed and changed towards significant progress from the pre-independence era to the reform order. In a sociological view, the Islamic religious education curriculum functions to pass on the past culture to the next generation, so that the task of Islamic educational institutions is not only for the sake of social change, but also for the sake of awareness of the existence of Allah SWT as its goal. Politically, efforts to develop and change the curriculum cannot be separated from the influence of political changes that develop in the educational environment. Economically, an Islamic educational institution needs to develop a curriculum that is oriented to improving the quality and expertise of graduates of Islamic educational institutions so that they can be directly used in the job market. In the review of state management, local governments give autonomy to schools to formulate and design education policies which, although still seem centralized, educational institutions in the regions can still develop their curricula by incorporating local values ​​and wisdom

This study aims to reveal how big the role learning PAI for autistic children in school inclusion, in SD IT Zahira School Medan. In this research that became the outline of the issue is how the concept of Islamic religious education for persons with autism in school Inclusion Zahira School Medan. How the implementation of (the learning process) Islamic religious education for autistic children in school Zahira. What are the factors that support and hinder the implementation of Islamic religious education for autistic children in school Zahira terrain. The research was conducted using a descriptive qualitative approach. Engineering data collection done by observation the role (participant obcervation), in-depth interviews (indepth interview), documentation. Data analysis techniques by means of data processing and data analysis. Checking the credibility of the data using the persistence of observation, triangulation, peer, checking and checking of members. The results obtained from this research is all the components associated with the instructional Islamic education for autistic children should be tailored to the abilities and needs of an autistic child, including: (1) curriculum of Islamic education in schools inclusion in accordance with the public school curriculum, but the school inclusion is entitled to perform the modification. Learning methods and media that are used with customized material that is being taught, while the evaluation process the evaluation was done, post test and evaluation of the end of the semester. (2) the curriculum of Islamic religious education is a learning method, KTSP often used is the cermah, memorizing, faqs, group work, demonstrations and practice, while the media commonly used learning is visual media. The material taught includes Qur'an, aqidah, Fiqh, morals, and the date. (3) factor endowments: competent teachers, supervising teachers; the addition of the Islamic religious education lessons; facilities and infrastructure and the game can sharpen the brain. Factor inhibitor: an autistic concentration and mood often fickle