AbstrakPengaitan Rohis dengan aksi radikalisme selalu ditentang oleh para aktivis Rohis, dengan alasan Rohis tidak pernah mengajarkan radikalisme. Jika ada aktivis Rohis yang terlibat pada gerakan radikal itu bukan disebabkan oleh Rohis tapi oleh sebab lain. Demikian pula halnya dengan kasus keterlibatan alumni Rohis SMKN Anggrek, komunitas sekolah menentang pengaitan mereka dengan keberadaan Rohis di sekolah tersebut. Penelitian ini adalah studi kasus yang bertujuan untuk mengungkap faktor penyebab dan proses keterlibatan alumni dan aktivis Rohis pada aksi radikalisme. Penelitian ini dilakukan di SMKN Anggrek, Kabupaten Klaten, Provinsi Jawa Tengah. Penelitian difokuskan pada alumni dan aktivis Rohis yang ditangkap dan digrebek oleh Densus Anti Teror 88 Polri karena diduga melakukan aksi terorisme. Penelitian ini menemukan adanya dua faktor yang menyebabkan keterlibatan alumni Rohis SMKN Anggrek pada aksi radikalisme, yakni: faktor yang berasal dari dalam sekolah, dan faktor yang berasal dari luar. Faktor dari dalam sekolah meliputi ketersediaan guru pendidikan agama yang terbatas dan tenaga pengawas pendidikan agama yang tidak melaksanakan fungsinya. Faktor dari luar sekolah adalah hadirnya kelompok-kelompok pengajaran agama yang mengajarkan nilai-nilai dan aksi radikalisme dengan mengincar anak sekolah sebagai anggotanya.Kata kunci: Osis, Rohis, aksi radikal pelajar, pendidikan agama Islam. Abstract To relate Rohis with radicalism was always opposed by the Rohis activists because radicalism was never taught in the organization. If there was a Rohis activist involved in the radicalism, it was not caused by

This article aims to explain the case of female college students who use the veil in the college campus area, and deal with the prohibition of the college leadership. The study uses qualitative methods, conducted in 2018 at several state Islamic universities (UIN) in the regions of Java, Sumatra, Kalimantan and Sulawesi. The data source comes from observations and interviews with female veil users. Data collection uses in-depth interview techniques, and snow-ball. Triangulation is carried out to strengthen the validity of the data and information obtained. Analysis of data and facts in the field was developed based on the theory of chastity structure developed from the structure of feeling structure (structure of feeling). The results showed that the female student's veil dressing behavior was driven by a changing spirit or moving to be or feel holy. They cannot compromise with campus rules, because they cannot separate private and public spaces. They have a unique logic of space, which is all space as a place of sharia enforcement. AbstrakArtikel ini bertujuan untuk menjelaskan kasus mahasiswi yang menggunakan cadar di wilayah kampus perguruan tinggi, dan berhadapan dengan larangan Pimpinan perguruan tinggi tersebut. Penelitian menggunakan metode kualitatif, dilakukan pada tahun 2018 pada beberapa Universitas Islam Negeri (UIN) di wilayah Jawa, Sumatera, Kalimantan dan Sulawesi. Sumber data berasal dari observasi dan wawancara pada mahasiswi pengguna cadar. Pengumpulan data menggunakan teknik wawancara mendalam, dan snow-ball. Triangulasi dilakukan untuk memperkuat keabsahan data dan informasi yang diperoleh. Analisa terhadap data dan fakta di lapangan dikembangkan berdasarkan teori struktur kesucian yang dikembangkan dari teori struktur perasaan (structure of feeling). Hasil penelitian menunjukkan bahwa perilaku berpakaian cadar mahasiswi didorong oleh semangat berubah atau hijrah untuk menjadi atau merasa suci. Mereka tidak dapat berkompromi dengan aturan kampus, karena tidak dapat memilah antara ruang privat dan ruang publik. Mereka memiliki logika ruang yang unik, yakni semua ruang sebagai tempat penegakan syariah.

The research aimed to measure the level of inclusiveness of religious education teachers in Indonesia in 2018. The research method was a survey, conducted thorough capital cities in 34 provinces. The respondents were religious education teachers from Moslem, Christian, Catholic, Hinduism, and Buddhism at the secondary school level. The total sample was 3675 from 7976 population in the whole province capitals. They were selected based on Proportional Random Sampling technique and used Yamane formula at the level of confidence at 95 percent. The instrument research was the questionnaire of religious understanding which was constructed from three dimensions of variables, namely religious understanding toward the relation of religion and state, the relation among different religions and the relationship within the same religion. The research data technique analysis used structural equation modeling. The result showed that the inclusiveness level of religious education teachers iwas at 76,55, which was higher than the cut off value which was at 75,0. It means that the religious understanding of religious education teachers was good or generally at an inclusivism level.

This article aims to discuss the development of Islamic religious education materials available for parents at home. The significance of home-based materials was motivated by the paralysis of the school's function in serving the learning process, including children's religious education, when the COVID-19 outbreak hit the world. This article comes from research and development involving education stakeholders, especially teachers, supervisors, and parents. The activities in focus group discussions were carried out in three places, namely in Bandung, Serpong, and Surabaya. Awareness of the importance of minimal material for parents at home to teach and educate their children about Islam is one of the reasons why this research was conducted. The main question is, what is the minimum content of Islamic religious education that parents should teach at home. After going through a series of discussions at three workshop locations, it was concluded that the material for Islamic religious education at home should be more straightforward and complementary to the subject matter of Islamic religion at school. The materials include the creed of monotheism, aqidah (theology), which discusses Allah SWT; worship (ritual) includes prayer, fasting; muamalat, which includes the introduction of buying and selling and transactions in Islam; and morality.   Abstrak Artikel ini bertujuan untuk mendiskusikan pengembangan materi minimal pendidikan agama Islam yang dapat digunakan oleh orang tua dan pendidik di rumah. Ini dilatarbelakangi oleh lumpuhnya fungsi sekolah dalam melayani proses pembelajaran termasuk pembelajaran pendidikan agama anak saat wabah covid-19 melanda dunia. Artikel ini berasal dari riset dan pengembangan yang melibatkan stake-holders pendidikan khususnya guru pendidikan agama Islam, pengawas pendidikan agama Islam, dan orang tua. Kegiatan pengembangan berbentuk fokus grup diskusi dilakukan pada tiga tempat yakni di kota Bandung, kota Serpong dan kota Surabaya. Kesadaran tentang pentingnya materi minimal bagi para orang tua di rumah untuk mengajar dan mendidik anaknya tentang agama Islam menjadi salah satu alasan mengapa riset ini dilakukan. Pertanyaan utamanya adalah, apa konten minimal pendidikan agama Islam yang harus diajarkan oleh orang tua di rumah. Setelah melewati serangkaian diskusi pada tiga lokasi workhop, disimpulkan bahwa materi pendidikan agama Islam di rumah mesti lebih sederhana, dan bersifat komplementer dengan materi pelajaran agama Islam di sekolah. Materi tersebut meliputi: akidah tauhid, aqidah  (teologi) yang membahas tentang Allah SWT; peribadatan (ritual) mencakup Shalat, puasa, doa-doa; muamalat yang meliputi pengenalan jual beli dan transaksi dalam Islam; dan akhlaq.

Religion becomes the primary variable that determines many things in Indonesia. It must be thought at school, since the elementary level up to higher education levels. So there was a religious subject at school that must be taken by the student as necessary lessons. There were Islamic Religion subject matter, Christian religion subject matter, Catholic religion subject matter, Hindu religion subject matter, Buddha religion subject matter, and Confucianism subject matter. This Paper is about the function and the role of religious education in increasing student awareness of environmental sustainability. The data and information took from government curriculum implemented in the classroom. In that document of Kurikulum 2013, stated that graduate competency in the dimensions of attitude was 'Having behavior that reflects the attitude of a believer, has a noble character, knowledge, confidence, and is responsible for interacting effectively with the social and natural environment.'