Lembaga pendidikan Islam Dayah merupakan tradisi belajar mengajar Islam yang telah ada sejak masuk dan berkembangnya Islam ke Nusantara pada abad ke-8 Masehi. Perkembangan institusi Dayah sejak kemunculannya mengalami pasang surut dengan perubahan sosial yang terjadi di masyarakat Aceh. Penelitian ini bertujuan untuk mendeskripsikan dan memberikan interpretasi atas perubahan institusi pendidikan Islam Dayah pasca kemerdekaan Indonesia yang menjadi momentum kebangkitannya pasca penjajahan dan perkembangannya pasca reformasi, khususnya sejak ditetapkannya Undang-Undang Pemerintahan Aceh No.11 Tahun 2006. Penelitian ini dilakukan secara sengaja di Dayah di Aceh. Untuk menggali data terkait, penelitian ini melakukan wawancara terhadap sejumlah informan yang terdiri dari Praktisi Dinas Pendidikan, Abu, Teungku dan pengurus Dayah di Aceh. Untuk mendukung data terkait, penelitian ini juga menggunakan observasi dan studi dokumenter tentang Dayah. Hasil penelitian ini menunjukkan bahwa perkembangan Dayah pasca kemerdekaan Indonesia sangat dipengaruhi oleh jaringan Dayah Darussalam Labuhan Haji Aceh Selatan yang dikembangkan oleh Abuya Syeikh Muhammad Wali Al-Khalidy. Sementara itu, perkembangan Dayah pasca reformasi mulai bergeser pengelolaannya dari pola berbasis masyarakat menjadi berbasis pemerintahan dengan melibatkan Pemerintah Aceh melalui Dinas Pendidikan Dayah berupa pengawasan, pengawasan mutu dan penguatan kapasitas manajerial sebagai wujud implementasi Undang-Undang Pemerintahan Aceh Nomor 11 Tahun 2006.

Dayah has a significant role in the socio-religious life of the Acehnese. One of the important roles that the dayah institution has played in recent decades is its role in bridging peace in Aceh. This study aims to explore the role of Dayah Mudi Mesra Al-Aziziyah Samalanga in articulating Islamic multicultural education in Aceh. This study uses a qualitative research approach with case study where the data sources are taken purposefully on 20 informants from Dayah Mudi Mesra Samalanga and figures involved in Aceh peace. Data were collected using in-depth interview and documentation techniques. The data obtained were then analyzed using interactive analytical model. The results show that the articulation of Islamic Multicultural Education of Dayah Mudi Mesra Al-Aziziyah Samalanga is carried out into two forms, they are 1) Internalization of values ​​through the Tastafi curriculum, 2) Externalization through involvement in peace in the conflict between GAM (Free Aceh Movement) and the Indonesian Central Government.

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Balun Village community located in Turi Subdistrict, Lamongan Regency got predicate as Pancasila village. This social attribute is inherent not only because its inhabitants have theological diversity as a multi religious society, but because of their success in managing religious diversity into a harmonious and almost conflictless social order. This success story is behind this research, which aims to parse about the role of various parties in shaping the multicultural society order. This study uses qualitative method with phenomenological approach. This study successfully found, among others: 1) multiculturalism successfully internalized through various parties integrative-dialectical, both in the family environment, school and community, 2) internalized multicultural values include tolerance (tasamuh),social harmony (tawazun), mutual help (ta'awun) and moderation in religion (tawasuth),3) the process of internalization of multicultural values is carried out through two patterns both additively and transformative level. In addition, this study also found that the internalization of multicultural values goes through the stages of value transformation, value transactions and trans-internalization of values embodied through the teaching and culture of society with a tolerant attitude (tasamuh)as well as moderate( tawasuth).

The issue of character education and morality for the Indonesian generation entering the era of society 5.0 has received serious attention from all circles, both from the government and the community. This is motivated by the fact that there are a number of cases concerning morality and national character which are increasingly showing a shift and need to be improved immediately. Pesantren Tebuireng is well aware of this phenomenon. This pesantren has implemented character education for a long time, and even since the first time this institution was founded. The view that has always been used as a guide for this pesantren is al-muhafadzatu 'ala al-Qadimi al- Salih wa al-Akhdu bi al-Jadidi al-Ashlah.`The purpose of this study is to uncover, describe, analyze, and then provide an interpretation of the research findings; 1) Exploration of the Value of Multicultural Perspective Character Education 2) Practice of Multicultural Perspective Character Education and 3) Construction Model of Multicultural Perspective Character Education. The theory used in the value exploration aspect uses the Grand Theory of multiculturalism offered by Abdullah Aly. Meanwhile, in the construction and practical aspects, Peter L. Berger and Thomas Luckman, Imam al-Ghazali, James A. Banks, and Thomas Likona's theories are used. This research method is categorized as qualitative research while the approach is a case study. Data collection techniques were carried out through, a) observation, b) in-depth interviews c) document analysis. The data source was selected through a snowball pattern (snowball sampling). While the data analysis technique refers to the interactive model of Miles, Huberman, and Saldana, namely through; (1) data condensation; (2) presentation of data, and (3) drawing conclusions. Confirmability is carried out through data collection, data reconstruction. Checking the validity of the data is done through extension of participation, persistence of observation, and triangulation. The results of this study indicate that: 1) the exploration of the character values of the multicultural perspective that grows and develops in this boarding school there are 22 values which are conceptually grouped into three parts: a) the values of nationalist characters, b) values of social character, c) religious values 2) the praxis of educational learning is implemented through activities and various dimensions or approaches. 3) Thus, the findings of the new model in this study are a multiculturalist spiritual construction model and a transformative construction model: Traditional & Modern integration.