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The purpose of this paper is to scrutinize the marketing orientation and market-oriented cultural elements of integrated Islamic schools. These integrated schools teach modern science curriculum alongside comprehensive religious instruction in an Islamic environment.

This is an inductive, exploratory research from an interpretivist study. Narrative inquiry was undertaken to understand the perceptions, attitudes and actions of school senior management and teachers. Content analysis of the school websites and social media pages was carried out. In total, 7 schools and 16 respondents became part of the purposive sample.

The presence of several integrated Islamic schools, experienced Islamic education leadership and Islamic education consultants are evidence of a growing sector. The schools are technologically enabled, strongly customer-oriented and adept at inter-functional coordination. The need-gap found in this sector is in competitor orientation, curriculum development and recruitment of specific criteria-based staff.

With the mushrooming of integrated Islamic schools in Pakistan, the level of competition has also risen. The schools have made a considerable investment and strives to maintain and increase the enrollment rate of the institute. This research can enlighten integrated Islamic educators about effective education marketing practices and the prevalence of marketing orientation in such schools.

In Pakistan, private primary schools strive to differentiate themselves and competitively position their value proposition. The marketization of education has begun to affect perceptions of school staff, teachers, students and academic work itself. Yet, there is scarce exploratory research on marketing done by integrated Islamic primary schools. This study will contribute foundational work for the development of a holistic marketing model tailored to the requirements of integrated Islamic schools.

This paper attempts to explore the transformations taken by madrasah, especially in preparing students both in religious and academic field. Besides, this paper aims to demonstrate measures taken by madrasah in instilling the religious and racial cohesion far from conservatism and extremism that has always been labeled to their students.

This paper is qualitative in nature. It is a library research and uses historical method in collecting the data. Some relevant literatures and data have been analyzed and presented in this paper.

Madrasah in Singapore has always been perceived in a negative nuance because of its ineffectiveness and irrelevant roles in economic building. The conservative and traditional madrasah education system is also seen to impede Singapore’s religious and racial cohesion. The struggle increases prior to the implementation of compulsory education (CE) policy in 2001, where madrasah was almost forced to closure.

Islamic education in Singapore can be observed evolving through three phases: colonial period where it adopted the secular system, post-colonial with the traditional system and, currently, the transformation period with its integrated syllabus.

The purpose of this study is to attempt to examine the aims and objectives outlined in the formation of Islamic education in Indonesia. This study also looks at the development of Islamic education in general and the various approaches taken by the Indonesian Government.

This study has mainly used a library research methodology. The data relevant to the study were collected and analysed by using an analytical approach.

The study found that there is a significant contribution from the Ministry in formulation of Islamic Education policy in Indonesia.

Indonesia is the largest Muslim majority country in the world. Islamic education in Indonesia has been around for a long time. In modern days, many have tried to study on Islamic education in terms of philosophy and objectives to be achieved. This study addresses the Islamic education in Indonesia; hence, it provides values for readers, researchers and those who are involved in future studies of this country.

Before the British colonial regime, Muslims in South Asia recognized a transnational notion of education that stretched on all sides, including the Middle East, Africa, Europe, and Central and South-East Asia, with a great social awakening and consciousness about the importance of inclusive education. Academia included theological and secular subjects and focused on producing thoughtful, sophisticated, and confident individuals ready to defend their beliefs with sound knowledge and reasoning. However, the British Raj in the 19th and 20th centuries had a lasting and indelible impression on the Muslims and the Islamic education system. British colonial regime challenged the theological discourse and education and compelled a Western style of education. These transformations in the education system raised several dilemmas and impasses for the Muslims of South Asia. Pakistan has remained a silent recipient of this tension underpinned in its educational systems even before its inception. This chapter traces the roots of education systems operating in Pakistan starting from the ninth century with the victory of Mohammad Bin Qasim through the 19th-century colonial rule of Great Britain until today, when the country offers a blend of diverse education systems. The study explores values embedded in different education systems operating in Pakistan. It is essential to understand the values inherent in these systems to see the harmony or conflict prevailing as a consequence which might have repercussions for the different societal segments and communities. Renewed focus toward value realization will facilitate refining educational frameworks and a promise for the acceptance of global and international advancements.

The purpose of this study was to examine the process of embedding values implemented by excellent teachers in teaching Islamic education in the multi-cultural society.

This study was a qualitative study, which used a combination of in-depth interviews, observation and document analysis for data collection. Using a purposive sampling technique, seven excellent Islamic education teachers were selected. The data were analysed using Atlas.ti 7.1.7.

The findings of the study show the process of embedding values among excellent teachers include the following aspects: teachers take into consideration the various differences among individuals in their classes, especially of learners’ names and family backgrounds, humour elements, praising of students, lectures, repetition practical areas, problem-solving and question and answer sessions. A variety of methods are used in the process of embedding values including two-way interactions between teachers and students. Teaching happens in stages that link to the cognitive level of the students and these learning environments allow the values to be exposed, taught and personally experienced by the students.

This study shows that teachers should use various types of teaching methods, i.e. light-hearted element, praising students, lectures, repetition, practical areas, problem-solving and question and answer sessions, to embed values during the lessons of Islamic education. Interaction between students and teachers takes place and creates a transformative process of knowledge and allowing the positive values to be taught effectively. They start to learn and appreciate the values of others and also be able to practice them in their daily lives. The students were exposed to the diversity of culture and various types of background of their friends. The awareness of the teachers in creating a learning environment that is sensitive to all students is very important. Thus, these methods should be taken into consideration by teachers to teach values and should be exposed during teacher training so they are able to implement them in the classroom.

This paper explores and describes methods of embedding of values used by excellent Islamic education teachers in the lessons of Islamic education. There are very few studies conducted in this area and this qualitative study is focussed on how values are thought in the lessons of Islamic education. These findings can be used by educators to improve the quality of the lessons based on most effective teaching methods used by the teachers in the lessons of Islamic education.

The purpose of this paper is to identify the dimensions of service quality in the context of Islamic higher education (IHE); explain the determinant dimensions of overall perceived service quality (PSQ) according to students; and explains the difference in the level of quality felt by students in each dimension based on gender, year of study and level of education of students in Indonesia.

A survey method from 384 questionnaires collected from students in four major cities in Indonesia; 378 questionnaires were declared valid for explanatory analysis using SEM-PLS and t-test.

The new model called Islamic Higher Education Service Quality (i-HESQUAL) with seven dimensions of quality that are considered important by students i.e. teaching capability and competence of academic staff (TCC), reliability of service (ROS), reputation of university (REP), responsiveness of employees (RES), empathy of employees (EMP), internalization of Islamic values (IIV) and library service support (LSS). The dimensions that influence the overall PSQ are the IIV and LSS. In addition, students based on the year of study have differences in assessing the dimensions of quality, namely the dimensions of TCC, ROS, IIV, LSS, while the level of education also has differences, especially on the dimensions of ROS, REP and LSS.

This research was only carried out at four public Islamic universities, for that there is a need for further research in the form of longitudinal studies with different geographical samples e.g. in the perspective of private universities to generalize research results.

The i-HESQUAL dimensions can be used by IHE managers to measure their performance according to students' perspectives. The two dimensions that determine the overall PSQ should be IHE's strategic advantages and the dimensions that do not affect the overall PSQ are feedback to identify weaknesses.

These findings contribute to PSQ research in the context of IHE, which operates on the values and culture that surrounds it (Islamic culture), while most of the previous research was conducted in the context of developed countries with a secular education system.

The purpose of this paper is to describe how a unique Islamic education system, named Pondok Pesantren, implemented and contributed substantially to the character education of its students.

In total, 12 teachers and 24 students of Pondok Pesantren Darunnajah, Indonesia were interviewed, participated in focus groups discussions, and were observed.

Findings suggest that Pondok Pesantren Darunnajah adopts the comprehensive approach of character education which is laid on Islamic values as its ultimate philosophy. The majority of teachers and students reported that the Pondok Pesantren Darunnajah educates and develops students' character by infusing knowledge, providing supportive conditions or environment, then giving chances to practice and form.

The paper proposes a model of character education at Pondok Pesantren, as well as other Islamic education systems which have similar characteristics on the implementation of character education. Recommendations for future researches and practice are also presented.

The purpose of this paper is to explore what is believed to be a deep connection between Islamic pedagogy as a way to cultivate personal learning experiences. The paper discusses the relationship between the characterising features of Islamic pedagogy and personalised learning that remains central to Islamic institutional developments. The paper concludes by highlighting the importance of the embodiment of knowledge in Islamic pedagogy for personalised learning.

The endeavours to define the characterising features that represents the relationship between Islamic pedagogy and knowledge embodiment.

The paper proposes that Islamic pedagogy is dependent on both a personalised approach towards teacher and student embodiment. From an Islamic perspective, embodiment has a physical and spiritual dimension where prophecy is retained and is inherent to existence and daily practice. Without the embodied learning the Islamic approach towards pedagogy is seen to disconnect with many students seeking knowledge. This highlights the centrality of the teachers’ relationship with the student and the distinguishing belief of Islamic pedagogy in knowledge embodiment.

The papers contribution to knowledge is in considering personalised learning within the context of Islamic education.