Islamic education and interfaith tolerance

This study aims to examine the implementation of Islamic Religious Education and Character Education in improving tolerance attitudes and learning achievement of private elementary school students in Batam City. Batam City, as a multicultural area with diverse ethnicities, cultures, and religions, requires an educational approach capable of instilling tolerance values from an early age. This research employs a qualitative approach using a case study method conducted in three private elementary schools: SDS Al Furqan Sekupang, SDS Islam Nurul Haq Batu Aji, and SDS An-Nahdah Sekupang. Data collection was carried out through classroom observation, in-depth interviews with Islamic education teachers and grade IV-V students, and documentation of learning activities. Data analysis techniques used the Miles and Huberman interactive model, including data reduction, data presentation, and conclusion drawing. The findings indicate that the implementation of Islamic education that integrates religious moderation values, teacher exemplary behavior, and contextual approaches can foster mutual respect, cooperation, and empathy among students. The improvement in tolerance attitudes impacts the creation of a conducive and harmonious learning climate, which supports enhanced student learning achievement. Supporting factors include teacher competence, school policy support, and a positive learning environment, while inhibiting factors encompass limited learning time and variations in student backgrounds. This research confirms that Islamic Religious Education not only plays a role in character formation but also contributes significantly to improving learning quality in multicultural environments.

This research examines the impact of Islamic education on interfaith tolerance at Madrasah Aliyah in Cipanas District, Lebak, Banten. Amid the increasing phenomenon of intolerance, the role of Islamic education in shaping tolerant attitudes becomes crucial. This study aims to analyze the implementation of Islamic education in instilling tolerance values, identify factors affecting its effectiveness, and examine its impact on student tolerance behavior. Using a qualitative approach with library research methods, this study analyzes various relevant literature sources and documents. The results show that the implementation of integrative and inclusive Islamic education has successfully built a comprehensive understanding of tolerance values from an Islamic perspective. Factors such as teacher competence, madrasah culture, and stakeholder support influence program effectiveness. Despite facing various challenges, the madrasah has successfully developed adaptive strategies to overcome these obstacles. This research provides significant contributions to the development of an inclusive Islamic education model relevant to contemporary challenges.

Islamic Religious Education is an important and inseparable part of the educational curriculum in Indonesia. Besides being an obligation for its adherents, Islamic learning can instill the values of faith and make students possess noble morals (akhlakul karimah). This study aims to examine and discuss how the implementation process of Islamic education in instilling noble morals in students of Madrasah Tsanawiyah (Islamic Junior High School). This study uses a qualitative approach with data reduction, data presentation, and conclusion drawing as the data analysis. The sample of this study was the principal of the madrasah, vice-principal, students, and teachers of Islamic education in Madrasah Tsanawiyah Negeri 1 Makassar. The results of the analysis of this study indicate that through the implementation of Islamic Religious Education, the students could possess noble characters. There are eight behaviors that are applied to instill the noble characters, namely habituating the smiles, salaam, and greetings, mutual respect (tolerance), sunnah fasting on Monday and Thursday, performing the Duha prayer, performing dhuhr prayers, reciting the Quran, congregational prayer, and getting used to alms giving (infaq). These eight commendable behaviors are recommended for teachers and principals to be applied in their respective schools.

Islamic Association (PERSIS) Bandung play role in Islamic education. Although many studies in term Islam education have been done by previous scholars, but studies on the role PERSIS in implementation of Islamic Education is still very much lacking. Therefore, the objective of this paper is to study the role Persis in implementation of Islamic education in Jawa Barat (West Java) Indonesia. And to discuss any characteristics of Islamic Education. The case study selected for this paper is Jawa Barat (West Java). This is a qualitative study using data from documents as a primary source. The method of thematic analysis was used to analyzed the data collected. Through this method, the themes of the role of Persatuan Islam (Persis) in implementation of Islamic education in West Java was discussed. The conclusion from this current study found that Islamic education in Persatuan Islam (Persis) had played three critical aspects role in implementation of Islamic Education. Three of it are related to three levels of education. (1) basic Islamic education, (2) middle Islamic Education and (3) middle–up Islamic education. Islamic Education in Persis mix any characteristics as well as classical pesantren or modern in system of administration.

This study aims to know and explain; 1) implementation of Islamic religious education for mental retardation children in Extraordinary school C YPAC Semarang; and 2) explain the implications of the implementation of Islamic religious education for mental retardation children in Extraordinary school C YPAC Semarang. This research is a qualitative research type of field research by taking the background of Special School C Foundation for Disabled Children Development Semarang. Mental retardation children are entitled to a religious education worthy in accordance with their respective religions. In this case, Muslim children are given Islamic religious education services to instill Islamic aqidah correctly. Implementation of Islamic education can provide a positive implication for the mental retardation childrens, they can better understand the theory and practice of Islamic religion well. With the knowledge he possesses, he will realize that Allah is Almighty to his creation, so that the mental retardation children are not protracted bemoaning their deficient circumstances. They can be well aware of the situation and can provide stability to the mental.

This research examines the implementation of Islamic Education as a means to enhance the religious consciousness of high school pupils in Kendari. The research at hand addresses two key aspects: firstly, the religious consciousness among students attending State Senior High institution Kendari, and secondly, the implementation of Islamic teaching inside the institution. The data for this study were obtained through interview methods, participatory observation, and document analysis. The data analysis methodologies employed included data reduction, data display, and drawing conclusions. The present investigation revealed that the educational curriculum employed at the institution under scrutiny was the 2013 Islamic religious education curriculum. Based on the findings, it was determined that the level of religious awareness among students in this educational institution did not meet the anticipated standards. The 2013 curriculum serves as a metric for evaluating the religious views of students. This measure was implemented to ascertain if the religious beliefs held by the pupils were influenced by the teachings provided by their religion instructor within the educational institution. The correlation between the scope and diversity of Islamic religious education and the quantity and proficiency of Islamic religious education instructors inside this educational institution is not linear. The number of instructors responsible for delivering Islamic education within this educational institution is limited to a total of five individuals. A significant proportion of individuals has Master's degrees, indicating a high level of education attainment. Furthermore, the dissemination of significant Islamic religious education material is limited to a mere four sessions of 45 minutes each or three hours in total within a single week.

Javanese traditional wedding traditions are rich in symbolism and spiritual values, including Islamic religious education. However, the younger generation often perceives them merely as cultural rituals without understanding their religious significance. This study aims to explore the process of internalizing Islamic religious education values in Javanese traditional wedding traditions in Sukapura District, focusing on values of faith, worship, and morals, and their application in social life. The study uses a qualitative descriptive case study approach. Data collection was conducted through in-depth interviews with traditional leaders, religious leaders, and the families of the wedding organizers; participatory observation; and documentation. Each stage of the wedding procession, such as siraman, akad nikah, kacar-kucur, sungkeman, and sepasaran, contains philosophical and symbolic meanings that align with Islamic teachings. Traditions originally rooted in local culture have undergone spiritual transformation, such as the midodareni procession, which has been replaced by prayers and tahlil. These values are also internalized in family and community behaviors after marriage, seen through responsible behavior, respect for parents, and increased religious activities. This study offers a new understanding of the integration between local wisdom and Islamic education. It also serves as a reference for the development of culturally and religiously based educational curricula.

This research examines how Islamic education shapes the religious character of students from fishing families at SMAN 1 Parigi Pangandaran through intracurricular and extracurricular learning, along with the supporting and inhibiting factors involved. Using a qualitative case study approach, data were collected through observations, interviews, and documentation. Data analysis involved reduction, presentation, and conclusion drawing, with validity ensured through triangulation. The study found that Islamic education is implemented in two key ways: 1) Intracurricular learning, which enhances religious understanding, emotional stability, and student engagement, fostering greater trust and interactive learning; 2) Extracurricular learning, which strengthens religious character, discipline, responsibility, and integrity, while promoting harmony within the school environment. Supporting factors include student motivation, the availability of BPI books, and complete facilities. Inhibiting factors include external negative influences, student fatigue, and low awareness of the importance of religious values. The implementation of Islamic education at SMAN 1 Parigi Pangandaran has significant implications for shaping students' religious character academically and socially. This research contributes to the broader development of Islamic education in Indonesia.

This paper reveals the condition of religious awareness of High School Students in Kendari. Religious awareness is seen in the implementation of religious teachings that leads to the religious understanding of the students. Their religious awareness is measured in three aspects: 1) The relationship of the students with God (prayer and fasting) and the relationships of the students with other students (social interaction) and the relationship between students and themselves (food, drink and clothing and morals). The research data is collected through observation, interview and documentation method. This study indicates that religious awareness of high school students in Kendari is still low. This is due to the low and disproportionate hours of Islamic education in schools compared to the extent of subject matter that must be accepted by the students; 2). Inadequate Islamic educational facilities/infrastructures exist; 3). The professionalism of teachers of Islamic religious education which is still not entirely proper is due to the low level of education of Islamic teachers, 4). The welfare of Islamic religious education teachers is still uneven, so religious teachers are still there whose attention is divided to seek additional income; 5). Islamic education learning method has not varied.

Muawah (2017), “The Study of Learning Islamic Religious Education (PAI) Based on Contextual Teaching and Learning in MA Darul Iman Pamolaan Village Camplong Sub district Sampang Regency”. Keywords: Learning ( Islamic Religious Education), Contextual Teaching And Learning The quality of life of the nation is determined by education factor. The role of education is very important to create a smart, peaceful, and democratic life. Religious education should be used as a benchmark in shaping the character and personality of learners, and build nation's character (nation character building). So in practice, religious education (Islam) should be carried out as well as possible with mature management and directed to the continuity of human relationships with His creator, human with human (society) and human with environmant. The researcher describes the formulation of the problem from this research as follows: First How is the planning of Islamic education based on Contextual Teaching and Learning?. Second, How is the implementation of Islamic religious education based on Contextual Teaching and Learning?. Third, How is the evaluation of Islamic religious education based on Contextual Teaching and Learning?.This research used qualitative approach. Data collection used interview technique, observation and documentation. The collected data is checked for validity by source triangulation techniques and methods, data checking and peer discussions. Data are analyzed by taking steps; (1) data reduction (2) data presentation and (3) drawing conclusions.The findings of the results of research from the data analysis as follows, during the learning process of Islamic education, teacher as managerial learning has applied the principles of management planning learning Islamic religious education, implementing learning Islamic religious education and conducts evaluation of the implementation of learning Islamic education with contextual teaching and learning strategy.

Measurable character education can have an effect on students to grow into better individuals, resulting from constructive feedback through the teacher's exemplary. As a motivator the teacher can move students with their own awareness and responsibility so that they are willing to learn. Islamic education must be able to move the character of students according to the example of Rasulullah SAW. Islam, especially Islamic education, is seen as a binder and guide to the true path, so that the culture that arises will be able to provide benefits, not only to himself, but also to others. To find out the implementation of Islamic education on students' character building, this research uses a qualitative approach. The research method used is a case study using in-depth interviews with school principals, Islamic education teachers and several students of SMK Genius Bandung. Direct observation and document analysis as data collection techniques, triangulation of sources and methods are used to test the authenticity of the data obtained. The result of this study shows that Islamic education is not only limited to academic assessment, spiritual development, understanding of moral values, and adherence to Islamic principles, in addition it is also important to consider aspects of students' attitudes, morals, and behavior towards each other and their environment which is in accordance with the goals of student character education. Based on the research it is concluded that Islamic education as an independent research variable has a very strong positive relationship with the students' character building that means it has a very large influence on the students' character building. Therefore, a holistic and integrated evaluation will provide a clear picture that is more comprehensive about Islamic education in the students' character building at SMK Genius Bandung.

The purpose of this research is to study and study the management of Islamic education in Bangkok and government schools as well as to formulate recommendations and implementation of Islamic education. The main contributors in this study consisted of 3 interviewees, school teachers Klong Nueng (Kaewnimit) and other government school teachers. Qualitative informants and sources are the head of PAI. And Islamic education teachers in many government schools in Bangkok have mixed research designs using exploratory design models. And content analysis for qualitative data. In the implementation of the Bangkok government school Islamic education curriculum, the overall picture is at a good level. And the implementation of Islamic education from the head of PAI and PAI teachers, there is no difference and work experience. Suggestions and guidelines for the implementation of Islamic education in government schools in the metropolitan area of Bangkok 1) Preparation there must be coaching for the head of the academic field and PAI teachers in the field of recruitment of teachers who have immediately completed Islamic education teaching Islamic education 2) planning for curriculum implementation and implementation of all parties involved in the management of Islamic education. The curriculum must be planned and sustainable. So that the curriculum can be adjusted to the curriculum structure, both subject matter and study time 3) Implementing the implementation of the Islamic education curriculum the teacher must provide instruction. In accordance with the course structure Teaching integrated course content And using various techniques Use interesting materials Media for the teaching and learning process. ) Supervision, monitoring, and evaluation. Within the school, a supervisory committee should be appointed. Joint planning for the supervision of Islamic education. Set of supervision to summarize and report the results of supervision to related parties and the community. And let the agencies carry out their duties in the field of Islamic education to participate in monitoring the management of Islamic education in a sustainable manner

This research is a conceptual study of the dichotomy of science. The emergence of the dichotomy of science in Islam has had a lot of negative impacts on the scientific tradition, intellectuals and the implementation of Islamic education, one of which is that Muslims only deepen or fanatical knowledge of religion and ignore science so that it affects Muslims themselves, namely far lagging behind in the fields of politics and science and technology from the Western world (Europe). This is an inverse condition for the Islamic world which in the classical period has experienced a period of glory or a golden age. Even at that time, Islamic civilization became a teacher for the world of Europe, which at that time the world of Europe was in a period of darkness. On the other hand, the impact of the dichotomy is the emergence of problems in the world of Islamic education, especially Islamic higher education, most of which still follow the Salaf scholars who, when entering the modern period, experienced a gap with the development of science and technology that has greatly influenced the civilization of adult humans this. First, the concept of the dichotomy of science. Second, the history of the dichotomy of Islamic education. Third, the development of science in Islamic education. Fourth, factors arising from the dichotomy of science in Islamic education. Fifth, the implications of the dichotomy of science on Islamic education.

This research is a study of the local cultural tradition integration in Islamic education that focuses on the Malam 1 Suro tradition in Petanusugi Village, Indonesia. The research was conducted through a qualitative case study, and data were gathered via in-depth interviewing, participant observation and document analysis. Key informants were also purposively selected and were religious teachers, community leaders, and educational officers. The study examines how Islamic educational structures can be made to align with culturally embedded practices while preserving theological coherence, especially the doctrine of tawhid. Results indicate a range of attitudes between firm support and outright refusal of the tradition, depending on its perceived conformity with Islamic norms. Others, such as congregational prayer or religious sermons, were considered pedagogically compatible with Islamic values. Still, other rituals that include influential gestures, such as tapa bisu (silent puberty fast), had to be revisited in theological terms. The study notes that Islamic educational values, tazkiyatun nafs, muraqabah, silaturahmi, and tauhid, can be found in traditional formats, indicating that, in fact, learning from local wisdom can be placed in the context of character and spiritual education. This research contributes to the literature on contextual Islamic pedagogy and supports the indigenization framework by providing empirical evidence of culturally responsive religious education. Practical implications include the need for policy frameworks that support curriculum adaptation, capacity-building for educators, and the development of an Islamic Cultural Education (ICE) model. These findings affirm that Islamic education can be made more inclusive, dynamic, and contextually relevant through dialogical engagement with local traditions under theological guidance.

Negotiating Religious and National Identities in Contemporary Indonesian Islamic Education Florian Pohl Indonesia’s political transformation since the fall of Suharto’s authoritarian New Order regime in May 1998 has been nothing short of remarkable. For the third time, general elections were held in July 2009 in which Indonesians elected the national and regional legislative assemblies and directly chose a president. Largely peaceful and supported by organizations from a wide ideological and religious spectrum, these elections measure as a great success in the country’s ongoing democratization process. Recent surveys, moreover, show the general openness and moderate outlook of the Indonesian Muslim population on questions of democracy, civil rights, and interfaith tolerance (Esposito and Mogahed 2007, Mujani 2007).1 This trend toward participatory politics, perhaps surprisingly to some, has coincided with a notable resurgence of Islamic identity among the majority Muslim population. Measured by such indicators of personal piety as belief in God and performance of the five daily prayers, Indonesian Muslims rank well ahead of their sisters and brothers in other Muslim‐majority nations (Hassan 2007). Similarly, polling data suggest growing support for Islamic‐based law among a strong majority of Indonesian Muslims (Pew Global Attitudes Project 2011). The perceived tension between these two currents has raised the question of how compatible the formation of a democratic public and political sphere is with the persistent revival of Islamic identity among the majority Muslim population. Such concerns have been heightened by a growing number of inner‐ and inter‐religious conflicts. The list of some of the most visible events includes the 2005 fatwa of the Indonesian Ulama Council (MUI) condemning pluralism, secularism, and liberalism (Gillespie 2007), the violent attacks by members of Muslim vigilante organizations such as the Islamic Defenders Front (FPI) on participants in a rally for religious freedom at Jakarta’s National Monument in June 2008, and, since 2008, a string of attacks on Christian and Ahmadiyah places of worship, particularly in West Java (International Crisis Groups [ICG] 2010). Finally, the hotel bombings of July 2009 in Jakarta, which were reminiscent of attacks in Bali and Jakarta between 2002 and 2005, are the latest reminder of the threat militant Muslim groups pose to communal harmony and peace in Indonesia. Building trust across ideological and communal boundaries and promoting a public discourse marked by civility and respect for the rights of others are particularly significant within a country that is as religiously diverse as Indonesia. In light of inter‐ and intra‐religious tensions, the need arises for new frameworks that allow the accommodation of religious diversity in a context characterized by strong confessional identities and convictions. Increasingly, this need is impacting how educational systems engage issues of religious diversity, co‐citizenship, tolerance, and mutual understanding in their schools and curricula. Whereas experiences of ethnic and religious conflict have led to interfaith‐oriented models of religious education in some Muslim‐majority countries, such more inclusive approaches to religious education still are the exception in Indonesia. The continued prevalence of confessional models, however, does not indicate a lack of concern among Indonesian Muslim educators for civic education, inclusive citizenship, and interfaith harmony. This article highlights important educational programs and approaches through which different Islamic institutions have responded to the pluralist‐democratic transformation in the post‐Suharto era. These developments, it will become clear, not only reflect broader social and political trends but also indicate the significant political role Indonesia’s Islamic schools play in shaping the ongoing public discourse on Islam and multi‐religious citizenship. Islamic education and Muslim schools in Indonesia Islamic education is a potent source of identity formation in Indonesia. Ever since the early decades of the republic, the study of religion has been legally required of all students. There are a wide variety of educational institutions, both public and private, where all of this takes place. The state’s support for Islam and Islamic education, however, is not the result of an Islamic constitution. Although close to 90 percent of its populations profess Islam, Indonesia is not an Islamic state, nor is Islam the state’s official religion. Rather, the country is built constitutionally on five principles known as the Pancasila, the first of which is ketuhanan...