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In this study, Prof. Dr. It is aimed to evaluate M. Şevki AYDIN's book "Quran Course as a Religious Education Institution". The book published by DIB publications generally aims to examine Quran courses from various perspectives in terms of religious education. In the time since the second edition of the book, many changes and developments have occurred in the name of Quran courses. In our research, in addition to evaluating the book, the information contained in the work was also supported by current changes and transformations. Since the second edition of the book was published in 2010, there have been important developments in the field of Quran courses in the country. Removing the age limit for participating in summer Quran courses, implementing the 4-6 age group Quran course project, abolishing the exchange rate system, expanding the framework of need-oriented course programs and developing these programs in terms of educational sciences, expanding. The opportunity and project to practice memorization of Qur’an along with formal education, the training of memorization students in the fields of Arabic and Basic Islamic sciences by enrolling in the Islamic Sciences Program within the Presidency after completing their memorization, increasing the admission opportunities to the faculty by determining a separate quota for these students to enter the university exams, course The issues of updating the qualifications of instructors existed in the years when the book was published, but are some of the changes and transformations that as of 2023. Therefore, the work has examined the Quran courses, which are the main field of the Presidency in non-formal religious education, in terms of introducing the systematics of Quran courses in terms of non-formal religious education. Aydın, who served as a faculty member at Erciyes University Faculty of Theology until 2022, currently continues to work as a faculty member at Nevşehir Hacı Bektaş Veli University Faculty of Education. Aydın, who has carried out very original studies in the field of Religious Education, also worked as the Vice President in charge of education at the Presidency of Religious Affairs between 2004 and 2010. In this sense, it can be said that Aydin, in addition to having the theoretical structure required by the field, is closely related to the practical situation. According to YÖK-TEZ data, there are 6 doctoral and 26 master's theses that he has supervised. Aydın has 23 published books/book chapters and dozens of articles and papers published in national and international journals. In addition to being the teacher of many faculty members/staff/researchers are still actively working in the field of religious education in Turkey, Aydın has contributed greatly to the scientificization of the science of Religious Education. As a result, in study, which we are about to examine, Aydın's experience and knowledge, especially during the time he worked at DİB, were combined with his own scientific experience and explained to the readers in a simple and understandable language. The reason for choosing the work under study is that there have been many changes and transformation processes on Quran courses since the time the book was published, and such an important and contributing work to the field has not been criticized/evaluated until now. The study was evaluated taking into account the conditions of the period in which the book was published and was supported with up-to-date information when necessary. [ABSTRACT FROM AUTHOR]

Analyzing the circumstances of the education of the postmodern individual, this study consists of two parts, with the first part explaining the phenomenon of postmodernity and its characteristics and the second part analyzing the effects of postmodernity on religious education and its effects on education. This paper is based on two main arguments: i) although postmodernity is a criticism of modernism, it is also a part of modernity that depends on the notion of the universal church; ii) it has an influence on education and religious education in a variety of ways. This study uses the document analysis approach. Postmodernism initiates the age of minor ideologies and discourses by criticizing modernism which is associated with Cartesian metaphysics for taking the places of major narratives it had demolished and establishing a monist world because of identifying the ego cogito with the reason in spite of soul-body dualism. Since postmodern education is a part of the current processing mechanismus of the world, it is in harmony with postmodern logic both theoretically and practically. Although religious education is theoretically seen as a sub-branch of pedagogy, it is faced with a series of problems, especially breaking off from revelation-centered theology and becoming meaningless the concept of personal God. [ABSTRACT FROM AUTHOR]

This paper aims to analyze al-Jabri's theory, which is expressed as the "Three Epistemological Systems", from an educational point of view. The idea that Jabiri's theory is mainly related to the criticism of the Islamic educational tradition has been effective in the preference of this subject. Al-Jabri's views, which were determined by the document analyzing method, were compared with the studies in the literature and the principles and conventions of the educational sciences. In al- Jabiri's theory, the number of reference knowledge systems that dominate Islamic culture is three: (1) "knowledge system of the bayān (explication)", (2) "knowledge system of the burhān (demonstration)" and (3) "knowledge system of the 'irfān (illumination)". According to him, these three epistemological approaches, separately, have been the dominant way of producing and using knowledge at all times and in all Muslim societies, starting from the codification (tadwīn) period. Al-Jabri considers the existence of three knowledge systems (bayānī, burhānī, 'irfānī) separately and their mixing with each other among the causes of intellectual, political and cultural crises that Islamic civilization could not overcome. According to him, the existence of three different epistemological systems caused a crisis that resulted in social and mental fragmentation in Islamic civilization. The only way to overcome this crisis is to enter a new period of construction that emphasizes rationality and takes into account the legacy of Maghribī philosophy in the past. There are some problems from an educational view in Jabri's ideas about the production and evaluation of knowledge in Islamic culture. One of these problems is that he ignores the integrity of human beings and the way humans relate to God and the universe, and regards these knowledge systems as independent, separate and hostile systems. Psychological orientations in the emergence of epistemological approaches have been ignored in his theory, which was produced without revealing a certain conception of human. Another important problem of his theory is that he directly associates intellectual skills with nationality (heredity) and geography (socio-cultural structure). Moreover, it can be said that in the prevalence of knowledge/epistemological systems or in the alterations between knowledge/epistemological systems in the course of time, he could not sufficiently analyse the social needs and historical conditions. In this respect, it is seen that al-Jabri should use the educational perspective as well as his historical, philosophical and sociological perspective. If Jabri had elaborated on the structures and practices in the Islamic educational tradition, in certain respects his theory would have avoided being reductionist and rigidly deterministic. For the existence of three different epistemological systems, which Jabri sees as a crisis, seems to be an opportunity in some respects when viewed from an educational perspective. [ABSTRACT FROM AUTHOR]

In this paper, we propose the banking concept of education of critical pedagogy as a useful tool for addressing the some current issues in religious education in Turkey. As a key concept of critical pedagogy that emerged in the 20th century as a theoretical criticism towards the traditional and modern approaches of education, banking concept of education deserves to be interpreted in terms of religious education. In accordance with the purpose, the theoretical grounds of the critical pedagogy has been problematized and discussed the possible contributions of this approach for optimizing the efficiency and effectiveness of the religious education. The article has been conducted in the frame of qualitative research design in order to determine a starting point for a critical pedagogical paradigm in religious education. In order to estimate the value of critical pedagogy for religious education, we firstly reviewed the literature of critical pedagogy -predominantly Paulo Freire's works-. Secondly, we interpreted several related texts, documents and reports that subject the current situation in religious education practices in Turkey in a critical manner. As a result, we consider the problems of current religious education practices that are able to be debated within the scope of banking concept; "overemphasizing the objective knowledge", "competition and grading-orientedness in measurement and evaluation" and "technical-career focuseness". In the conclusion, we discussed how the critical pedagogy can offers conceptional and theoretical contribution for overcoming these problems. [ABSTRACT FROM AUTHOR]

It is a reality experienced by almost everyone that digitalization completely encompasses life with its positive and negative aspects. This makes it necessary to examine digitalization in the field of religion, especially in religious education and religious services. Thus, in this paper, it is aimed to examine the idea of transferring religious services to digital platforms and what can be done in this regard through the example of Germany. Germany is a country that follows the developments in the field of digitalization closely, and carries out important studies in this direction. In this study, in which the qualitative research method was adopted, the document review method was preferred and the German Protestant Church was chosen as the sample. Official website of the Church and the links on the website were taken as documents which were analyzed with descriptive analysis. As a result of the study, it has been determined that the Protestant Church of Germany uses many tools of new media in its digital religious services. These tools were classified and examined under eight headings: Web sites, social media platforms, digital communication platforms, YouTube channels, smartphone applications, podcasts, audiobooks and virtual trips. The Church offers 12 types of religious services on these platforms, and the two most intense services are in the categories of “Prayer services” and “Bible readings/sections from the Bible”. Although the two most intensive services offered by the Church are within the scope of traditional religious services, its services appeal to many segments of the society with wide variety of topics in different program formats such as culture, art and music, chat/conversation, social/cultural/actual contents. One of the most striking aspects of the Church’s digital religious services is the effort to gain especially the younger generation through digital areas they socialize with. In addition, the effort to support people psychologically and spiritually with prayer services and the holy text is another notable aspect. At the end of the study, it is made an overall evaluation of the services of the Presidency of Religious Affairs and gave general suggestions to improve the services. [ABSTRACT FROM AUTHOR]

It is a reality experienced by almost everyone that digitalization completely encompasses life with its positive and negative aspects. This makes it necessary to examine digitalization in the field of religion, especially in religious education and religious services. Thus, in this paper, it is aimed to examine the idea of transferring religious services to digital platforms and what can be done in this regard through the example of Germany. Germany is a country that follows the developments in the field of digitalization closely, and carries out important studies in this direction. In this study, in which the qualitative research method was adopted, the document review method was preferred and the German Protestant Church was chosen as the sample. Official website of the Church and the links on the website were taken as documents which were analyzed with descriptive analysis. As a result of the study, it has been determined that the Protestant Church of Germany uses many tools of new media in its digital religious services. These tools were classified and examined under eight headings: Web sites, social media platforms, digital communication platforms, YouTube channels, smartphone applications, podcasts, audiobooks and virtual trips. The Church offers 12 types of religious services on these platforms, and the two most intense services are in the categories of “Prayer services” and “Bible readings/sections from the Bible”. Although the two most intensive services offered by the Church are within the scope of traditional religious services, its services appeal to many segments of the society with wide variety of topics in different program formats such as culture, art and music, chat/conversation, social/cultural/actual contents. One of the most striking aspects of the Church’s digital religious services is the effort to gain especially the younger generation through digital areas they socialize with. In addition, the effort to support people psychologically and spiritually with prayer services and the holy text is another notable aspect. At the end of the study, it is made an overall evaluation of the services of the Presidency of Religious Affairs and gave general suggestions to improve the services. [ABSTRACT FROM AUTHOR]

The subject of this study is the new methods and practices adopted in the employment and education of religious officials in Germany. Accordingly, the aim of the study is to identify the search for new methods in the employment and education of religious officials in Germany and to reveal their possibilities and limits. The study is bounded by the employment and education of religious officials in Germany. The searches for employment and education of religious officials in other countries falls outside the study area of this paper. In this study document analysis method was used to collect data. Relsted documents were read using the inductive method, accordingly coding was done and themes were created. In the research, case study design, one of the qualitative research desings and survey model were preferred. In this context, it has been tried to obtain data from as many different sources as possible about the employment and education of religious officials in Germany. The obtained data were analysed by descriptive analysis method. The data were organised, defined and explained according to the themes in accordance with the sub problems. The findings are limited to the data obtained from the sources that the researchers could identify and access on the subject and to the comments made accordingly. As a result of the research, it has been determined that most of the religious officials in Germany come from abroad, especially from Turkey, and a significant part of them work in mosques and associations affiliated to DITIB. It has been observed that the education and employment of the staff to be employed in the religious services in Germany is under the duty and responsibility of the religious communities, and this situation is guaranteed in accordance with the relevant articles of the Basic Law for the Federal Republic of Germany. It has been determined that some religious communities have many years of practice and experience in the employment and education of religious officials. [ABSTRACT FROM AUTHOR]

This paper aims to determine the factors that were effective in choosing religious vocational schools by students who get education in these schools. The descriptive survey model of quantitative research method has been used in order to reveal the research goal. The population consists of 600 students who were randomly selected from five religious vocational schools, two of which include boys while other two of which include girls and the last one is a project school, all of which are located in the center of Elazığ, at the beginning of first term in 2017-2018 educational-training year. The research data has been obtained through survey. The frequency, percentage and arithmetic mean of the descriptive statistics in the analysis of data have been used. It has been seen that among the guiding reasons to religious vocational schools the most effective factors are " family, personal preference and the preference score for a highschool". This paper reveals that the most effective factor to prefer religious vocational school is "the religious education". However, it has also been found out that "the school's educational quality" is more effective in the preference of this school for the students who receive their education in the project religious vocational schools. [ABSTRACT FROM AUTHOR]

The madrasahs of the Ottoman period are continuations of their predecessors in Seljuks in terms of both the sciences and books taught and employment opportunities. Students, who have completed their madrasah education by getting ijazatnāma/id̲j̲āza, were employed as professors and judges or pursued religious careers as muftis, preachers, and imams. Therefore, madrasahs met the juridical, administrative, civilian, and educational staff needs of the state for a long time. In addition, new educational institutions opened especially after the Period of Tanzimat (18391878) met the staff need of the state in the mentioned areas and even narrowed employment areas of madrasahs in later times. However, issues such as the conditions of madrasahs, the lives of mudarrisun, the examination and employment of students were mostly studied with the samples of bilād-ı salāsa (Istanbul, Bursa, and Edirne), and there were not enough studies about the case in rural areas. Therefore, this study discusses the employment of a mudarris in the countryside through his education life and exam papers, in the sample of İlyas Efendi (18731956), the mudarris of Hatay/Dörtyol, and his registry file. In the study, a qualitative research method based on data collection and content analysis of documents was used. In this context, the Ottoman Archive of Prime Ministry, and partially, Haleb, Adana, and Ankara provincial yearbooks/annuals (sālnāma) and National Education Yearbooks were used. Ilyas Efendi, who was born in Hācın (Saimbeyli) and received his first education there, was appointed as a mudarris by a scientific committee by judging his competence and merit. Western influence in education that started with the Tanzimat Period and modernization in education with the establishment of new educational institutions caused some changes and contractions in the employment of madrasah graduates. As a matter of fact, while the need for judicial, administrative, military, etc. officials was met by newly opened educational institutions, employment areas of the madrasah was mostly comprised of officials who would perform religious services and madrasah staff such as mudarrisun. When Ilyas Efendi’s education life, ijazatnāma/id̲j̲āza texts, and exam document are examined, it is seen that he was tested in the sciences he studied, and there are no direct questions in the disciplines such as Tafsir, Hadith and the Methodology of Hadith. Although there is no clear information about the field(s) in which Ilyas Efendi thaught in the document we examined, it can be argued that he primarily gave lectures on religious disciplines such as Fiqh and Kalam, as well as Arabic Language and Rhetoric, based on the certificate and examination. Although it is difficult to talk about a standard curriculum with a certain framework, it can be concluded from the file belonging to İlyas Efendi that the courses/books taught in the rural madrasahs are similar to the texts taught in the Ottoman madrasahs in almost every period, and in this respect, they continue the Ottoman central madrasah culture to a large extent. It is also possible to see this from the series of scholars in the text of id̲j̲āza. In addition, when the Ottoman Madrasahs and their curriculum are examined, common books such as Mutavval, (Molla) Cāmî, Multeka’l-Ebhur, Dureru’l-Hukkām, Şerh-i Akāid and Îsāgûcî (to be taught in different degrees) are encountered. Considering the works taught and the practices related to employment, it can be concluded that it is not possible to distinguish the madrasahs in the rural areas from their counterparts in the urban areas. [ABSTRACT FROM AUTHOR]

Meclis-i Mesalih-i Talebe, named as Student Parliament, is a committee formed during the reign of Abdulhamid II (A.D.1877). The committe enamed as Meclis-i Mesâlih-i Talebe in 1879 had continued to carry out its activities about a half century, until the abolition of sultanate. Settling every issue by discussing regarding madrasah education shows that Meclis-i Mesâlih-i Talebe is an education based committee. The most important task, as well as restructuring madrasah organization, relating to designation and development of curriculum and textbooks carried on by Meclis-i Mesâlih-i Talebe during second Constitiutional period when the most intensivere gulation pertaining to madrasah reform was made. In this paper, Meclis-i Mesâlih-i Talebe, formed as a decision making organ in order to conduct scholarly and administrative affairs better, its the importance, duties and place in our education history are assessed. [ABSTRACT FROM AUTHOR]

Organizational structure, operational mechanism, and employment conditions of Theology faculties have always been hotly debated topics in Turkish academic circles. Many employment-related issues, such as procedures for student acceptance, program outcomes, and broadening students' future job opportunities for graduates, are still significant today. These endless discussions have most negative effects on the motivation of every person in Theology faculties involved in the teaching and learning processes. Theology Faculties, which were established as the only higher religious education institutions in the Turkish Republic, have throughout their history been continually scrutinized by different views and ideologies exclusively for the purposes of their establishment. As a result of these considerations, the teaching content, and particularly the curriculum, has transformed and evolved concomitantly. Although Theology faculties, at the beginning of the Republican Era, were established with the specific aim of meeting the needs of the country for well-educated and equipped religious functionaries, they could survive only for nine years, between 1924 and 1933, and were closed without achieving this goal. Ideological debates on employment-related issues, such as for what purpose and in the frame of which responsibility would these university graduates to perform their future career duties, also played an important part in this turbulent process. Thus, it was not possible to actualize the first ascribed goal for their establishment. The second goal envisaged for the Theology faculties was to perform the activities related to religious education and other religious affairs based on an embracing and moderate religious discourse, with a certain reference to the Quran and Sunnah, to contribute to the unity and solidarity of the country. In this respect, one of the reasons why radical movements could not find any solid ground in Turkey and its surroundings, even during the times when religion-centred political and ideological developments intensified, is that Theology faculties introduced a reliable religious perception and adopted an embracing approach toward the different fragments of society. With their intense influence on society Theology faculties created a vacuum effect for the radicalized movements by preventing them from establishing permanent habitat in Turkish society. However, today it is clear that Theology faculties are far from attaining these goals. It is possible to claim that these faculties are much more inclined to concentrate on creating religious men rather than fulfilling their previously assigned responsibilities, training intellectuals professionalized in religious matters, which is articulated in the Unity of Education Law as "senior experts of religion". Examining the faculty curriculum over a certain period proves this alteration. Today, Theology faculties follow one single teaching program. In the academic year 1998-1999, the Department of Teacher Training for Primary Schools Religious Culture and Ethics Class, with the main purpose of graduating prospective school teachers, was established within Theology faculties' organizational structures. However, in the academic year 2014-2015 the programs ceased to accept students based on the decision of the Higher Council of Education, and in the academic year 2016-2017 it was de facto closed. Thus, the Theology program is the only program that accepts students at present. A faculty that runs one teaching program attracts an important question: how can Theology faculties train experts for the different fields required by the modern society and its changing perceptions on employment through one single program? This question constitutes the main research problem of this paper. Examining the curriculum of Theology faculties results in two main problem areas. First, there is the lack of a stable relationship between the purposes and the employment areas of the faculties. As the formal and non-formal religious institutions offer the main graduate job opportunities, the curriculum should be designed to include the courses that future employees would benefit from. However, the curriculum does not have a proportional distribution of classes in regards to their associated employment areas. The second problem is excessive numbers of classes. Although the numbers vary according to the faculty, the average number of classes is more than 70 during the four-year study period. It may be claimed that having a large number of classes is a parameter for the richness of the curriculum, yet, in practice this is under scrutiny. Benefiting from the curriculum at best cost is not possible without relating the teaching content to employment requirements and compartmentalization of the program if necessary. Also, compartmentalization will require readjustment of the curriculum for employment areas. Thus, in the process of reorganizing the teaching program and, correspondingly, its content, the most crucial matter that should be taken into consideration is to analyse the requests and expectations from the field. [ABSTRACT FROM AUTHOR]

Organizational structure, operational mechanism, and employment conditions of Theology faculties have always been hotly debated topics in Turkish academic circles. Many employment-related issues, such as procedures for student acceptance, program outcomes, and broadening students' future job opportunities for graduates, are still significant today. These endless discussions have most negative effects on the motivation of every person in Theology faculties involved in the teaching and learning processes. Theology Faculties, which were established as the only higher religious education institutions in the Turkish Republic, have throughout their history been continually scrutinized by different views and ideologies exclusively for the purposes of their establishment. As a result of these considerations, the teaching content, and particularly the curriculum, has transformed and evolved concomitantly. Although Theology faculties, at the beginning of the Republican Era, were established with the specific aim of meeting the needs of the country for well-educated and equipped religious functionaries, they could survive only for nine years, between 1924 and 1933, and were closed without achieving this goal. Ideological debates on employment-related issues, such as for what purpose and in the frame of which responsibility would these university graduates to perform their future career duties, also played an important part in this turbulent process. Thus, it was not possible to actualize the first ascribed goal for their establishment. The second goal envisaged for the Theology faculties was to perform the activities related to religious education and other religious affairs based on an embracing and moderate religious discourse, with a certain reference to the Quran and Sunnah, to contribute to the unity and solidarity of the country. In this respect, one of the reasons why radical movements could not find any solid ground in Turkey and its surroundings, even during the times when religion-centred political and ideological developments intensified, is that Theology faculties introduced a reliable religious perception and adopted an embracing approach toward the different fragments of society. With their intense influence on society Theology faculties created a vacuum effect for the radicalized movements by preventing them from establishing permanent habitat in Turkish society. However, today it is clear that Theology faculties are far from attaining these goals. It is possible to claim that these faculties are much more inclined to concentrate on creating religious men rather than fulfilling their previously assigned responsibilities, training intellectuals professionalized in religious matters, which is articulated in the Unity of Education Law as "senior experts of religion". Examining the faculty curriculum over a certain period proves this alteration. Today, Theology faculties follow one single teaching program. In the academic year 1998-1999, the Department of Teacher Training for Primary Schools Religious Culture and Ethics Class, with the main purpose of graduating prospective school teachers, was established within Theology faculties' organizational structures. However, in the academic year 2014-2015 the programs ceased to accept students based on the decision of the Higher Council of Education, and in the academic year 2016-2017 it was de facto closed. Thus, the Theology program is the only program that accepts students at present. A faculty that runs one teaching program attracts an important question: how can Theology faculties train experts for the different fields required by the modern society and its changing perceptions on employment through one single program? This question constitutes the main research problem of this paper. Examining the curriculum of Theology faculties results in two main problem areas. First, there is the lack of a stable relationship between the purposes and the employment areas of the faculties. As the formal and non-formal religious institutions offer the main graduate job opportunities, the curriculum should be designed to include the courses that future employees would benefit from. However, the curriculum does not have a proportional distribution of classes in regards to their associated employment areas. The second problem is excessive numbers of classes. Although the numbers vary according to the faculty, the average number of classes is more than 70 during the four-year study period. It may be claimed that having a large number of classes is a parameter for the richness of the curriculum, yet, in practice this is under scrutiny. Benefiting from the curriculum at best cost is not possible without relating the teaching content to employment requirements and compartmentalization of the program if necessary. Also, compartmentalization will require readjustment of the curriculum for employment areas. Thus, in the process of reorganizing the teaching program and, correspondingly, its content, the most crucial matter that should be taken into consideration is to analyse the requests and expectations from the field. [ABSTRACT FROM AUTHOR]

Religious education carries out many different functions such as promoting social change and continuity as well as providing necessary means for the individual to understand one's inner and outer world. During the twentieth century, the growing cross-cutting relation between education and economy started to have its steady impact on the religious education through the training of the labour force into the mentioned functions. It has also become one of the main functions of the higher religious education in Turkey. Nevertheless, the increasing numbers of female students in the faculties of theology might affect the existing employment fields or open new ones for the graduates in the long-term. Thus, the primary purpose of this paper is to explore these relations in light of the observed changing gender ratios in the faculties of theology. It is comprised of four chapters - the first one elaborates on the relation between higher religious education and employment whereas the second touch?s upon the increase of women employment and its relation with education. Then, the paper offers an analysis of the numbers of female students and female graduates. Finally, the employment alternatives for female graduates from faculties of theology are discussed. [ABSTRACT FROM AUTHOR]

The aim of this paper is to identify the problems encountered in the religious and moral knowledge lessons taught for the rehabilitation of prisoners in penal institutions. The sample of this study consists of 17 voluntary prison preachers that were still serving the prison by year 2015. In this research, where the screening model is adopted, semi-structured interview technique is employed as a qualitative research technique in order to obtain the data. The content analysis is used in analyzing the data. Common points of the preachers' views are identified, categorized, and explained in such a way that reflects how many preachers give which answers. As a result of the research, it has been concluded that many problems related with Religious and Moral Knowledge courses; consequently, these problems affect the achievement of the objectives of religious education facilities negatively. It has also been revealed that the curriculum of religion and moral knowledge education is not appropriate for the prisoners' level; thus, the subject of this education needs to be updated as soon as possible; some prisons do not have classrooms dedicated to religion lessons due to the lack of physical capacity leading to the teaching of lessons in wards; the authorities of certain prisons remain insensitive to the improvement of physical conditions; and these problems have a negative impact on the professional motivation of preachers. The problems regarding the availability and procurement of Religion and Moral Knowledge course materials and resources that can be used for the teaching process thereof are encountered, besides the difficulty met by instructors in teaching methods are some of the conclusions reached in the study. [ABSTRACT FROM AUTHOR]

Pakistan was a state established on the "Islamic Ideology" on August 14 1947 with seperation from India. From the begining, new educational policies and plans including religious education was determined by almost all of the governments. These new policies were sometimes considered as reforms. Reflection of Islamic ideology to religious education policies and implementations varied over the time depending on the rulers thoughts. In this paper, conference presentations, comission and council reports which form the basis of religious education policies are mentioned first and then the religious education policies and their implementations are discussed next. [ABSTRACT FROM AUTHOR]