<p><em>Imam Hatip schools have been a crucial and controversial Islamic education in a secular Turkey. The majority of Imam Hatip School students come from families who live and conduct their relations in accordance with Islamic norms and principles. Many conservative, religious-minded parents in rural and small town (in central and eastern Turkey)  sent their children after primary school to an Imam Hatip  High school, because this is the only school type where  they would study Islamic subjects besides the general curriculum and where the teachers  were believed to impart traditional moral values. Many of those parents would, however, wish their children to pursue modern careers and find more prestigious and better paid jobs than that of a modest preacher.</em><em> </em><em>Today Imam Hatip schools do not only produce Imams (leaders of prayer) and hatips (deliver khutba at every Friday sermon), but also designed to cultivate religious sensibilities (dini hassasiyetler) in their students. The schools aim to heighten their students awareness of faith and promote the notion  that religion  should play a substantial role in the life of individuals and society. The most important is that Imam Hatip schools play an important role in Turkey’s pious community  and making the country more Islamic. </em><em></em></p>

Moral or character education has been playing an important role in educating children, teenagers, and younger people noble values of Japanese cultures. This research is based on two research questions: how the practice of moral education in Japanese schools is and how the model for improving character education in Indonesian schools is. This is a qualitative field research with phenomenological approach, in which the data were collected in Japanese schools by using observation, indepth interview, and documentary. The data were analysed descriptively and continuously. The Japanese government gave one hour  lesson for moral education in a week.  With the moral education, Japanese younger generation is expected to be able to adapt to the social environment and have the ability to think, to make effective decisions and to act independently. In addition, they are also expected to have  ability to identify issues they face, and be able to interact with others in international relations and play an important role in international world as well. Japanese moral education has been using the interactive and communicative approach, promoting moral discovery by learners themselves, avoiding the application of indoctrination approach, and no test or  final exam,  for every course of study in moral education (zero test).  In addition the most important thing is that moral education in Japan  applied an  integrated and connected approach among  three centers of education: school,  family, and  community.  All of three educational environments have very important role  as laboratory of  moral or character education.

The focus of this research lies in the philosophical analysis of Islamic education based on the Unity of Sciences paradigm. So far, no researcher has studied this issue specifically and comprehensively. This study uses a philosophical and phenomenological approach of library research. The finding shows that the development of managed Islamic education has both human and divine potential. Unity of Sciences has become the basis for creating a balanced Islamic education paradigm with humanization and spiritualization strategies. Therefore, development of Islamic education based on Unity of Sciences can produce modern scientists who are religious and not anti-local culture. Thus, this paradigm encourages scientists to dialogue and reciprocally lead someone closer and closer to God, the Most True (al-Ḥaqq). This paradigm is implemented into the curriculum at State Islamic University (UIN) Walisongo Semarang.

Madrasah diniyah is acknowledged as the oldest educational institution that pioneered character education in Indonesia. Therefore, should there is a policy in relation to the dissolution of madrasah diniyah, public responses are emerging to reject the policy. This study reveals two pivotal roles of madrasah diniyah in relation to character education. First, the contribution of madrasah diniyah to the character education program in Central Java. Second, the contribution index of madrasah diniyah to the character education program in Central Java. This is a descriptive quantitative research. The data obtained through questionnaires by using random sampling technique and interviews. Index contribution is measured through an average score of the respondent’s answer. The contribution index is divided into five categories, namely, extreme high, high, medium, low, and extreme low. This research found out that madrasah diniyah, in general, contributes significantly to the majority of all the character education. It highlights, however, medium contribution in terms of honest character and low contribution with regards to character of fond.

The marketing paradigm has undergone a change from the rational level to the emotional level, and finally, the shift in the spiritual level. Such discourse results in different marketing strategies, especially the marketing applied by both profit and non-profit organizations. Educational institutions, including non-profit organizations, must have a marketing strategy following the spiritual level shift. One spiritual aspect in the marketing of Islamic education is the level of maslahah (utility) applied to all marketing activities. The purpose of this study is to examine educational marketing from a maslahah perspective. This writing is library research with a qualitative descriptive approach—data sources in the form of references related to the study topic. Data analysis was carried out qualitatively, including data reduction, data presentation, and concluding. The results showed that the maslahah of Islamic education customers was the main objective of all Islamic education marketing activities.