This paper was made with the aim to find out how women's leadership in Islamic boarding schools organizations, and acceptance of them. In general, the founding of a boarding school has never been found where the caregivers are primarily women, even though they have more scientific capacity. Some Islamic boarding schools are cared for by women as limited successors. Islamic boarding schools are Islamic education institutions, the social construction of women in Islamic boarding schools is inseparable from the Islamic view of women. Not a few Islamic boarding schools whose daughter's activities are more advanced. Not a few managers of Islamic boarding schools where female carers' abilities are better. This paper is a descriptive analytical study of the phenomenon of women's leadership in Islamic boarding schools, with qualitative field studies. The results showed that women's leadership in Islamic boarding schools had the same chance of success, there were no substantive obstacles, because technically it could be covered by the Board of Directors, but female leaders in Islamic boarding schools were perceived as temporary and merely successors. The characteristics of women's leadership have a lot of relevance to the style of pesantren traditionalism, which is authoritative charismatic. The benefits of female leadership in Islamic boarding schools are to counter the Islamic stereotypical ideas about women.

This study aims to unravel the concept of a golden age, urgency and handling in Islamic educational perspective. The method used in this paper is the study of literature (theoretical studies), equipped with field observations.The results showed that the golden age in the perspective of Islamic education is the future of nature, where the child has not been contaminated by lust, pre puberty, and age under 13 years, as the hadith of the Prophet, who ordered the hit children when not working on prayer. Good handling is in line with the rights and obligations of the child. Learning methods that stimulate is analytical, systematic and rationality.

Sekolah Islam Terpadu (SIT) menganut prinsip muwasafat yang merupakan corak gerakan militan Tarbiyatul al-Islamiah. Corak keagamaan ini nampak tidak terlalu berpengaruh, bila dilihat bagaimana besarnya minat masyarakat pada SIT, meskipun sebagian besar siswa berasal dari latar belakang ideologi keagamaan berbeda. Perbedaan ini melahirkan kemungkinan khusus bagi tumbuhnya sikap keberagamaan siswa. Penerimaan terhadap SIT dapat terbentuk karena SIT mampu menguasai faktor-faktor pemasaran jasa pendidikan, atau SIT memang terbuka terhadap keragaman. Tulisan ini bertujuan untuk mengetahui bagaimana keberagamaan dipraktikkan di SIT dan pengaruhnya bagi sikap keberagamaan siswa. Penelitian menggunakan metode silang antara wawancara, observasi dan dokumentasi untuk memotret praktik keberagamaan SIT, dan metode angket untuk mengukur sikap siswa. Sikap keberagamaan siswa dianalisa menggunakan skala Gutaman. Hasil penelitian menunjukkan prinsip keagamaan di SIT dipraktikkan secara terbuka. Keterbukaan keberagamaan diterapkan melalui penamaan, manajerial dan kurikulum. Sikap keberagaamaan siswa di SIT menunjukkan cenderung terbuka 50,54% lebih banyak, dibadingkan dengan sikap siswa yang tertutup sebanyak 49,46%. Penelitian ini berkontribusi dalam mengembangkan teori sikap keberagamaan siswa dalam dunia pendidikan Islam.

This research focuses on the ethnic-based da'wah model of the Chinese Muslim community who is members of the Indonesian Chinese Islamic Association (PITI) Banyumas in promoting religious moderation. The Banyumas Chinese Muslim community chooses the middle path and contributes to religious moderation through various da'wah activities. This research method uses documentation, interviews, and observations. The results of this study describe an ethnic-based da'wah model through structural and cultural da'wah movements. The da'wah developed promotes a moderate attitude with a socio-economic and socio-cultural approach. Ethnic Chinese who have recently embraced Islam (mualaf) receive training in economic empowerment. The Chinese Muslim community also embodies tolerance in an open attitude towards non-Muslim Chinese ethnicities and various other religious groups. An example of public openness is their acceptance of the Cap Go Meh culture and the lion dance tradition. A moderate attitude is shown by neutrality that is not extreme right and extreme left on the choice of religious schools of thought. PITI places people in the center of society's varieties. Da'wah facilities employ the mosque as a venue for preaching and religious education based on social interaction. Chinese Muslims' preaching through an open, reasonable, and community engagement has been well received by the general public.

The purpose of this paper is to provide a description of the emergence and rise of pop culture and the phenomenon of the Muhibbin which became a wave among students. Pop culture usually only lives in modern, urbanistic society, whereas Islamic boarding schools are known as Islamic education institutions that are generally traditionalist, closed, and conventional. As the pesantren metamorphic wave with many formal schools has sprung up since the 2000s, the pesantren’s contact with the outside world has become more intense, the influences of giving color, and new streams, especially in this social media culture, indications of the emergence of pop culture have strengthened. This study is a cross method or method combination of quantitative and qualitative, using participatory heuristic techniques (observation, interview, documentation), verification, and interpretation in digging data. This is sectional research or in a limited period (January-June 2019). Determination of informants using random sampling techniques, from 183 Islamic boarding schools listed in the Ministry of Religion Banyumas Regency, 31 boarding schools were taken, with each of the 3-4 students, bringing the total to 100 respondents. The results showed that the relationship between the santri community and pop culture was not new since the religious songs industry was booming, but with the emergence of the Muhibbin trend (lovers of the Apostles with sholawat songs), the santri community found the right form of contradictory relations between orthodoxy students with trendy pop, because Santri is the object and the subject at the same time. Muhibbin wave embodies a compromise between Santri’s sacred Islamic values and pop expression as a young spirit, where the age of santri in general.   Tujuan penulisan ini adalah untuk memberikan deskripsi tentang kemunculan dan maraknya budaya pop di kalangan santri dan fenomena Muhibbin yang menjadi wave. Budaya pop biasanya hanya hidup dalam masyarakat modern yang urbanistik, sedangkan Pesantren dikenal sebagai lembaga pendidikan Islam yang umumnya tradisionalis, tertutup dan konvensional. Seiring gelombang metamorfosa Pesantren dengan sekolah formal yang banyak bermunculan sejak tahun 2000-an, persentuhan Pesantren dengan dunia luar kian intens, pengaruh masuk memberi warna, dan arus baru (newmainstream), terlebih dalam budaya sosial media ini, Indikasi munculnya pop culture pun menguat. Penelitian ini merupakan cross methode atau metode kombinasi antara kuantitatif dan kualitatif, mengggunakan teknik heuristik partisipatoris (observasi, wawancara, dokumentasi), verifikasi, serta interpretasi dalam menggali data. Penelitian bersifat sectional research atau dalam kurun waktu terbatas (Januari-Juni 2019). Penentuan informan menggunakan teknik random sampling, dari 183 Pesantren yang terdaftar pada Dipontren Kantor Kementerian Agama Kabupaten Banyumas, diambil 31 Pesantren, dengan masing-masing 3-4 santri, sehingga total menjadi 100 responden. Hasil penelitian menunjukkan persentuhan komunitas santri dengan budaya pop bukanlah hal baru, telah terjadi sejak industri lagu-lagu religius booming, tetapi dengan munculnya trend Muhibbin (pecinta Rasul dengan lagu-lagu sholawat), komunitas santri menemukan bentuk yang tepat dari relasi yang kontradiktif antara ortodoksi santri dengan pop yang trendy, karena Santri menjadi objek dan subjeknya sekaligus. Muhibbin wave mewujudkani sebuah kompromi antara nilai keislaman Santri yang sakral dengan ekspresi pop sebagai semangat muda, dimana usia santri pada umumnya.