The transformations of Islamic higher education in Indonesia have occurred since the establishment of STI to PTAIN, then IAIN and UIN. It has tremendous impact on the implementation of models of Islamic studies. At early stage of development, Islamic higher education in this country tends to follow a normative-idealistic approach of Islamic studies due to the huge influences of many Middle Eastern graduates. However, changes of Islamic studies approach come to exist when the Western graduates bring non-scriptualistic methodologies and multidisciplinary approach in Islamic studies. If compared to Malaysia, the two poles of Eastern or Western and Islamic or non-Islamic higher education types have been integrated with the paradigm of Islamization of knowledge. Recent development indicates that Malaysian and Indonesian universities have intensified their mutual cooperation through U to U or G to G Memorandum of Understanding. There are several ways of encounters, namely teacher (or lecturer) and student exchanges, literature line, bilateral cooperation, and informal factors. With the closer link between the two people of these countries, the bonds between Islamic studies connecting the two countries have become closer

This study tries to analyze anti-corruption policies of the substantive law applicable in Indonesia and Singapore. Data was collected through documentation, interviews and observation. Theoretical framework used in this study follows Lawrence M. Friedman's theory that divided the legal system into three elements, namely institutional law (legal structure), the substance law (legal substance) and culture law (legal culture). The research results indicate that: first, Indonesia and Singapore have legal basis and foundation prescribed in detailed rules, including the loading rules in forms of bribes and gratuities. Indonesia's anti-corruption policies in force today is Act Number 31 of 1999 on Corruption Eradication, while the anti-corruption policy in Singapore is set up in the Prevention of Corruption Act (PCA). While the anti-corruption agency (legal structure) established by the Government of Indonesia and Singapore is not much different. The most proactive institution in fighting against corruption in Indonesia is the Corruption Eradication Commission (KPK), while the Corrupt Practices Investigation Bureau (CPIB) is the foremost institution in curbing corruption in Singapore. Second, the strategy implemented for anticorruption education in Indonesia is preventive strategy, detective and repressive. Some forms of anti-corruption education undertaken by the Commission which includes anti-corruption activities are festivals, book library, anti-corruption portal, television channels and radio, public information services, and e-learning gratification information. Generally speaking, Singapore is applying three interrelated strategies, namely: the implementation of the PCA, the establishment of institutions CPIB and improving civil servants' salaries. It is expected that the results of this study can contribute to the prevention and eradication of corruption in Indonesia more comprehensive, not only through legal means but education, including the internalization of moral values of anticorruption.

This study recruited participants from UIN Sunan Kalijaga and Universitas Sanata Dharma in Yogyakarta and the University of Sydney, and the University of Western Sydney in Australia and aimed at investigating whether policies are implemented as a bridge to accommodate disabled students for admission and academic pursuits. In this combined policy research and case study, individual, group, and policymaker interviews were conducted. The findings indicate that, while university policymakers admit students with special needs, a lack of academic advocates among faculty has hampered understanding of pertinent policies. As a result, some lecturers do not pay attention to inclusiveness. There are environmental impediments, a dearth of services throughout the enrollment process, a lack of faculty competencies, and a paucity of information in syllabi indicating where impaired students can access resources. In Australia, colleges are more forthright about accommodating students with special needs during the enrolling process and during class time. Both campuses have disability assessment clinics. However, some are more physically and centrally positioned to facilitate impaired students who self-refer for services. The purpose of this paper is to argue that genuinely inclusive education is not segregated schooling that separates 'normal' pupils from those with special needs. For authentic inclusion, disabled populations require considerate, if not extraordinary, care and services.  AbstrakPenelitian ini merekrut partisipan  di UIN Sunan Kalijaga dan Universitas Sanata Dharma di Yogyakarta serta University of Sydney dan University of Western Sydney di Australia dan bertujuan untuk investigasi apakah kebijakan sebagai sarana untuk mengakomodasi mahasiswa difabel pada proses pendaftaran dan pencapaian akademik. Penelitian kebijakan dan studi kasus ini dilakukan melalui serangkaian interview dengan individu, kelompok, pembuat kebijakan. Hasil penelitian menunjukkan bahwa meskipun para pengambil kebijakan menjamin penerimaan mahasiswa dengan kebutuhan khusus, lemahnya dukungan para pengajar telah mengurangi perhatian penerapan kebijakan yang relevan. Akibatnya, beberapa pengajar kurang menaruh perhatian pada inklusivitas. Terdapat halangan lingkungan, kurangnya layanan selama proses pendaftaran dan kompetensi para pengajar, serta kurangnya petunjuk dalam silabus menjelaskan dimana mahasiswa difabel mengakses sumber-sumber yang diperlukan. Kampus-kampus di Sydney lebih transparan dalam memfasilitasi mahasiswa difabel selama proses pendaftaran dan kuliah. Terdapat banyak pusat layanan, beberapa secara struktural terpusat di kampus untuk diakses. Artikel ini berargumentasi bahwa pendidikan inklusif itu bukan sistem kelas yang memisahkan mahasiswa ‘normal’ dari yang berkebutuhan khusus. Untuk inklusi, mahasiswa difabel perlu digandeng dan mendapatkan pengajaran dan layanan yang memadai.How to Cite: Lessy, Z., Assegaf, A. R., Sirait, S. (2021). Inclusive Education at Faith-Based and Non-Faith Based Universities: A Policy, Teaching, and Curriculum Analysis. TARBIYA: Journal of Education in Muslim Society, 8(1), 1-15. doi:10.15408/tjems.v8i1.18992.

The position of Islamic religious education is very important and strategic in the implementation of education at every level and type of education. However, in reality, the implementation of Islamic religious education organized by schools/madrasas is still reaping problems and criticism from various parties. And to overcome all the shortcomings and weaknesses of the practice of Islamic religious education in the field, at least a path of change must be taken. For this reason, it is necessary to build and review through what is called the reconstruction of Islamic religious education. These efforts can be carried out through: first, interconnecting Islamic religious education with other lessons; second, doing or creating a religious atmosphere in schools/madrasas. Science is a knowledge that must be owned by a person. Science is taught to a person or student who is researched by universities where the community must also play a role in education, in each study it usually has sub-disciplines and each one is often artificial. the curriculum which is marketing oriented, even to the delinquency of students. All the problems or problems seemed to only be poured out on one party, namely the place of education, while as if not realizing that he had been a student there. There is a sense of dissatisfaction with the performance of national education.

This study tries to elaborate critically the globalized Salafi and its transnational movement with specific cases in Islamic Center