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Implications of Multiculturalism  and Tolerance  in Islamic 

Religious Education 

(Case Study at Kertosono High School) 
 

Muh Barid Nizarudin Wajdi, Tobroni 

Muhammadiyah University of Malang, Indonesia  

baridnizar84@gmail.com,  tobroni@umm.ac.id   
 

Accepted: 

10 August 2020 

reviewed:  

September 5, 2020 

Published:  

20 November 2020 

 

Abstract:  
Education aims to shape attitudes and behaviors towards civilized human beings.  An education 
system that only emphasizes the transfer of knowledge, makes education no longer meaningful 
and has a positive effect on learners.  It is less touching on the humanism side that ultimately 
develops pluralism as the foundation of multiculturalism.  This model of religious education will 
only create learners to make "abdullah" that is only pious individually.  The understanding of 
pluralism and multiculturalism that has become a commodity in the political field will continue to 
roll in the realm of national education, including Islamic religious education which is integrally part 
of the national education system.  The purpose of this research is to illustrate the implementation 
and implications of multicultural-based PAI at SMA Kertosono. This research uses qualitative 
approach with case study type. The results showed that  the implementation of multicultural-
minded Islamic religious education (PAI)  at SMA Negeri Kertosono,was carried out through 2 
stages, namely: a) Learning activities in the classroom, through: (1) Morning prayer together;   (2) 
To give all students the opportunity to receive religious lessons according to their beliefs;  (3) Be 
universal and discriminate against students; (4) Giving accuracy; (5) Uphold respect and respect; 
b)Implementation of multicultural-minded PAI in school activities outside the classroom, through: 
a) Religious extracurricular activities carried out during Islamic activities and commemorations, as 
well as Friday prayers and Femininity;  b) Activities of a social nature.   2) The impact of the 
implementation of Islamic religious education (PAI) multicultural-minded in building religious 
tolerance in SMA Negeri Kertosono,  among others: a) The creation of a comfortable and 
conducive learning atmosphere;  b) School activities run smoothly and have a high tolerance ;c) 
The realization of religious harmony and harmony in differences; d) Avoid conflict and division;   
e) The creation of a culture of mutual respect, respect and accepting of differences 
 

Keyword:  implementation, Islamic Education, Multiculturalism, Religious Tolerance 

 

INTRODUCTION 

Law No. 20 of 2003 expressly states that religious education is an integral part of the 
national education system. Every educational institution from elementary level to higher education 
is obliged to include religious education as a curriculum content.  Article 37 paragraph (1) explains 
that religious education is intended to shape learners into human beings who believe and believe 
in The One True God and have noble character1. 

Islam education which is included in the curriculum of public education ranging from 

 
1 Undang-Undang RI No. 20 Tahun 2003 Tentang Sistem Pendidikan Nasional. 

mailto:baridnizar84@gmail.comm
mailto:tobroni@umm.ac.id


 
 

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elementary to college level, is part of Islamic education that is loaded with moral and spiritual 
values.  Islamic education has an essential mission to build the character of Muslims who 
understand the teachings of their religion and have an awareness of faith manifested into daily 
attitudes and behaviors as a form of practicing religious teachings.  According to Syed Muhammad 
Naquib Al-Attas2, the result to be achieved from Islamic education is to create a civilized human 
being in a comprehensive sense covering spiritual and material life. Likewise according to al-
Abrasyi3, achieving a perfect character (fadhilah) is the main goal of Islamic education. But the fact 
is that other things, Islamic religious education (PAI), in general, have not been able to contribute 
positively to the improvement of morality and tolerance, especially among students.  This is very 
related to the implementation process in the field.  In practice, learners are always directed to 
mastery of the texts contained in the teaching book, they are always faced with questions and 
memorizing of the outer skin only (cognitive sphere), while the substance in the form of planting 
religious values just disappears along with the stacking of cognitive knowledge of subjects in 
schools4. Islamic education taught so far in public educational institutions ranging from elementary 
to college level is more transfer of knowledge, emphasizing the achievement of mastery of religious 
sciences. Fragmentation of matter and isolation or lack of connection with the context faced in 
everyday life that causes learners to lack religious values as a living value in everyday life. 
Consequently, Islamic education taught becomes less meaningful, most learners increase their 
knowledge of religion, but the understanding and practice of religious values, especially those in 
contact with humanist values in the form of social care for example, is less actualized in everyday 
life.5  In fact, it is not uncommon for religious education to lead to the tendency of exclusive and 
fanatical attitudes and behaviors of learners.  It is this exclusive and fanatical attitude that in turn 
breeds intolerance towards religious differences and difficulty accepting ethnic and cultural 
differences. The lack of development of the concept of humanism or religious education based on 
social problems according to the term Sutrisno6, in the Islamic religious education system because 
in practice of religious education is more oriented to human conception as "'abdullah" which 
emphasizes more on religious understanding which is interpreted as a ritual in the form of 
mahdhah worship that only gives birth to human beings who are "pious" individually but not 
socially7. One aspect of humanism that is now widely discussed and become important issues in 
debate discourse is about understanding multiculturalism in various fields of study.  Various 
interpretations and thoughts are developing in the community about multiculturalism.  The 
emergence of this discourse is also inseparable from the condition of the Indonesian nation that 
is destined by God to have ethnic, cultural and religious diversity. Historically, recognition of the 
reality of this diversity, especially religious diversity, has been formally demonstrated by founding 
fathers by incorporating religious values into the formulation of Pancasila (first principle) and the 
1945 Constitution, which is the national and state foundation for the Indonesian nation. So are 
the values of multiculturalism set forth in the motto "Bhinneka Tunggal Ika".      In fact, socio-

 
2 Syed Muhammad Naquib Al-Attas, “The Concept of Islamic Education,” The keynote address delivered at the 

First World Conference on Muslim Education (1980); Syed Muhammad Naquib al-Attas, “The Concept of Education 
Islam,” in The Keynote Address Delivered at the First World Conference on Muslim Education, 1980. 

3 Athiyah Al-Abrasyi, “Dasar-Dasar Pokok Pendidikan Islam,” in Cetakan Ke-10, 1977. 
4 Muh. Barid Nizaruddin Wajdi, “Pendidikan Ideal Menurut Ibnu Khaldun  Dalam Muqaddimah,” JURNAL 

LENTERA : Kajian Keagamaan, Keilmuan dan Teknologi 1, no. 2 (September 30, 2015): 272–283, accessed October 21, 
2017, http://www.ejournal.staimnglawak.ac.id/index.php/lentera/article/view/49. 

5 Woodside, “The Value of the Humanities,” University of Toronto Quarterly (1957). 
6 Edy Sutrisno, “Aktualisasi Moderasi Beragama Di Lembaga Pendidikan,” Jurnal Bimas Islam (2019). 
7 “Islamic Rule and the Empowerment of the Poor and Pious,” Econometrica (2014); Rachel Rinaldo, “Pious 

and Critical: Muslim Women Activists and the Question of Agency,” Gender and Society (2014). 



 
 

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culturally, Indonesia "once" became the prototype of an ideal multicultural  society8. But later this 
view is not relevant anymore, because for decades, Indonesian Muslims are faced with issues of 
terrorism and radicalism. It is widely considered that acts of violence that occur are carried out by 
individuals or organizations labeled and in the name of religion. These acts of violence at the same 
time illustrate a more dominant attitude of intolerance towards religious, ethnic and cultural 
differences. 

This fact becomes a challenge and forces especially religious intellectuals and people 
engaged in religious syi'ar (including preachers and  religious teachers) to study and study the 
various acts of violence in seminars, forums of interfaith and cultural studies that raise the theme 
of issues of pluralism and multiculturalism. However, the spirit and intensity of the discussion and 
the study seems to still be done on the basis of sociological, political or similar interests.  It has 
not been accompanied by paradigm changes and a more fundamental religious mindset among 
religious intellectuals (including preachers and religious teachers). 

Paradigm Islamic religious education that is still limited to know, to do and to be, should 
be directed to live together9. That is, that the ability of students to be able to live with others of 
different ethnicities, cultures and religions, should be an inherent value in the purpose of learning 
Islamic religious education.  The goal is to make students have religious understandings and 
behaviors that run parallel to their ability to be able to live with others of different ethnicities, 
cultures and religions. Based on the arguments above, in this paper, the author is interested in 
highlighting the themes of pluralism and multiculturalism in the Islamic religious education system, 
which includes views on pluralism and multiculturalism and its existence in the Islamic religious 
education system. 

 
LITERATURE REVIEW 

As is understandable, that the original ideas and ideas of pluralism and multiculturalism 

were born from the womb and spirit of liberalism.  Then in the current context and the current 

and current dissority related to the existence of pluralism and multiculturalism is increasing due to 

the emergence of postmodernism discourse or better known as "globalization" which brings a new 

climate in the struggle of theories of global-minded social criticism10. In terms of "globalization" 

means structural changes in the entire life of the nation state that affect the basic elements of the 

arrangement of human relationships, social organizations and world views. Pluralism and 

multiculturalism are two things that are actually the same but not the same. The term 'pluralism' 

generally refers to a diversity-oriented way of looking at it.   This idea is grafted on various domains 

or various subjects of knowledge, then crystallized as a separate ism related to the existence of a 

religion in a plurality11.  Therefore, in socio-scientific studies and discourses are often used the 

 
8 Parsudi Suparlan, “Menuju Masyarakat Indonesia Yang Multikultural,” Antropologi Indonesia (2014); Sri 

Ambarwangi, “Multicultural Education in Schools Through Tradition Art Education,” HARMONIA - Jurnal 
Pengetahuan dan Pemikiran Seni (2013); Roni Lukum, “Upaya Peningkatan Pemahaman Wawasan Nusantara Sebagai 
Sarana Dalam Meningkatkan Semangat Nasionalisme Bagi Warga Negara Indonesia,” Artikel Multikultural-Stranas 
(2013). 

9 Mohammad Muslih, “PENDIDIKAN ISLAM DALAM PERSPEKTIF FILSAFAT ILMU,” HUNAFA: 
Jurnal Studia Islamika (2011); Ara Hidayat, “Pendidikan Islam Dan Lingkungan Hidup,” Jurnal Pendidikan Islam (2015); 
Axel M. Oaks Takacs, “What Is Islam? The Importance of Being Islamic,” Interreligious Studies and Intercultural Theology 
(2017). 

10 Hamid Fahmi Zarkasyi, “Moderat Beda Dengan Wasatiyah,” Appj 2016 (2013). 
11 Anis Malik Thoha, “Mencermati Doktrin Dan Ciri-Ciri Fahaman Pluralisme Agama,” Simposium 

Membanteras Gerakan Pluralisme Agama dan Pemurtadan Ummah (2011); Moh Isom Mudin, “Pluralisme Agama: Akar Dan 
Justifikasi Al-Qur’an,” AL-RASIKH: Jurnal Hukum Islam (2017); Thoha Anis Malik, “Ciri-Ciri Fahaman Pluralisme 



 
 

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term "religious pluralism". While the concept of multiculturalism reviews various issues that 

support ideology, politics, democracy, justice, law enforcement, employment and business 

opportunities, human rights, cultural rights of communities and minorities, ethical and moral 

principles, the level and quality of productivity and various other concepts that are more relevant12. 

This concept is in line with what Bloom said13, that multiculturalism includes an 

understanding, appreciation and assessment of one's culture and an respect and curiosity about the 

ethnic culture of others.  With a simpler expression, an assessment of the cultures of others, not 

in the sense of agreeing with all aspects of these cultures, but rather trying to see how a particular 

culture can express value for its own members. 

The understanding of multiculturalism, which since the last few years continues to roll in 

the discourse of Islamic studies and education. Like Abdul Munir Mulkhan in his book entitled   

“Kesalehan   Multikultural” published by muhammadiyah's Center for Religious and Civilizational 

Studies (PSAP).  In this book, Munir expressly rejects Tawhid Education as muslims have 

understood all this time. Instead, he proposed the idea of 'Multicultural Islamic Education14’. 

The above idea is a reflection on the religious education system that existed so far in 

relation to the diversity of humanity which he thinks is far from the values of humanism.  Through 

his views, he wanted to suggest that it was time to look at religious issues from the perspective of 

humanism, not the point of view of Islam, Christianity, Judaism or other religions. This view also 

did not escape criticism and criticism from certain parties and categorized Munir Mulkhan as part 

of JIL (Liberal Islamic Network). If observed, then this difference seems to be related to the term 

religious pluralism and multiculturalism and differences in understanding the verses of the Qur'an 

about plurality and about the claim of truth in a religion. Because so far there has been no 

consensus on understanding and understanding pluralism and multiculturalism. Responding to 

these differences, the author argues that there is one logic confusion that occurs in this case, 

namely on the one hand we agree and recognize about pluralist reality, while on the other hand we 

disagree about pluralism. 

The author considers that the idea of pluralism and multiculturalism in the Islamic 

perspective is one form of efforts to "reform" Islamic thought and studies in response to the 

changing times. Because "renewal" has been interpreted as a pejorative term, with certain 

connotations and brings suspicion among the public, not only in the lay environment but also 

among the educated. From a historical perspective, we find that since the beginning of the reform 

in Islam rolled out that around the beginning of the 20th century, there has been a pro-cons 

attitude towards such renewal. 

 
Agama,” in Wacana Fahaman Pluralisme Agama Dan Implikasinya Terhadap Masyarakat Islam, 2010; Anis Malik Thoha 
Associate Professor, It Is Presented at Seminar "Al-Qur’an Dan Cabaran Pluralisme Agama, Journal of Islam in Asia, 2005. 

12 Suparlan, “Menuju Masyarakat Indonesia Yang Multikultural”; Parsudi Suparlan, “Bhinneka Tunggal Ika: 
Keanekaragaman Sukubangsa Atau Kebudayaan?,” Antropologi Indonesia (2014); Parsudi Suparlan, “Konflik Sosial Dan 
Alternatif Pemecahannya,” Antropologi Indonesia (2014). 

13 Elliot W Eisner, “Benjamin Bloom,” Prospects 30, no. 3 (2000): 387–395. 
14 Azyumardi Azra, “Muhammadiyah: A Preliminary Study,” Studia Islamika (2014); Yoyo Zakaria Ansori, 

Indra Adi Budiman, and Dede Salim Nahdi, “ISLAM DAN PENDIDIKAN MULTIKULTURAL,” Jurnal Cakrawala 
Pendas (2019); Abdul Munir Mulkhan, “Kebebasan Beragama, Mungkinkah? Antara Fakta Atau Takdir Sosial,” in 
Annual Conference and International Seminar on Islam and Contemporary Issues, 2008; Abdul Munir Mulkhan, “Jalan Tuhan 
Dan Kemanusiaan Dalam Pendidikan,” Sukma: Jurnal Pendidikan (2017). 



 
 

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Moreover, it needs to be underlined, that the understanding of pluralism and 

multiculturalism has become a political commodity and continues to roll in the realm of national 

education including Islamic religious education which is integrally part of the national education 

system. This can be seen from the National Education System Law No.  20, 2003, as well as 

government policy on the implementation of the KTSP curriculum that edifies the implementation 

of education oriented towards regional potentials and local cultural values.  From the centralistic 

education system changed to decentralist. This policy is inseparable from the emergence of the 

awareness of the leaders and leaders of this country that the nation is a very compound and 

heterogeneous nation. Therefore, it is impossible to build this country regardless of the plurality 

and multicultural values found in society15. 

Amin Abdullah stated that it is conceivable how the quality of comfort, tranquility, and 

peace of a pluralistic religious society, if each unilaterally and closely claims that its own religious 

traditions are the most perfect and true.  And if that claim penetrates into historical-economic-

sociological territory, then the peace called for and coveted by the teachings of the religions will 

be eroded by itself in the reality of daily life.  Although ontologically, metaphysically, the claim is 

incomprehensible. but not necessarily justified, because that is one of the core of true religion.  

That is, that hardcore from the view of life of diverse religions is indeed different.  While hardcore 

religion can only be enjoyed historically, through the theological barriers that exist16. Diversity and 

human development is as the design of God that must be practiced in the form of attitudes and 

actions that uphold pluralism and multiculturalism. But not only does it stop at the discourse of 

the importance of pluralism and multiculturalism, but rather is emphasized at the praxis level 

through educational pathways including Islamic religious education, as well as the practices of 

cooperation, mutual respect, mutual respect and mutual understanding involving various interfaith 

and ethnic communities built on recognition of equality, equality and justice. 

Conceptually-normative, Islamic religious education (PAI) contained in educational 

institutions mum is intended as an effort to build and foster diversity in the form of tolerance to 

ethnic, cultural and religious differences among learners. Although this is not only the 

responsibility of Islamic religious education, but Islamic religious education has a significant role 

in building and instilling an attitude of tolerance to accept various differences17. 

But in reality, many people judge the failure of Islamic religious education in building and 

fostering an attitude of tolerance and awareness of accepting ethnic, cultural and religious 

differences that are actually humanist.  This critical attitude has given rise to discourse and ideas 

about the need to include the values of pluralism and multiculturalism in Islamic religious 

education.  Although almost all cultured society has now recognized and accepted the existence of 

 
15 Kunandar, GuruProfesional Implementasi Kurikulum Tingkat Satuan Pendidikan (KTSP) Dan Persiapan Menghadapi 

Sertifikasi Guru, GuruProfesional Implementasi Kurikulum Tingkat Satuan Pendidikan (KTSP) Dan Persiapan Menghadapi 
Sertifikasi Guru, 2007; Kunandar, Penilaian Autentik (Penilaian Hasil Belajar Pesrta Didik Berdasarkan Kurikulum 2013, Jurnal 
Evaluasi Pendidikan, 2015. 

16 Siswanto Siswanto, “Perspektif Amin Abdullah Tentang Integrasi-Interkoneksi Dalam Kajian Islam,” 
Teosofi: Jurnal Tasawuf dan Pemikiran Islam (2015); Achmad Rois, “Pendidikan Islam Multikultural: Telaah Pemikiran 
Muhammad Amin Abdullah,” Epistemé: Jurnal Pengembangan Ilmu Keislaman 8, no. 2 (2013): 301–322; M. Amin Abdullah, 
“Religion, Science and Culture: An Integrated, Interconnected Paradigm of Science,” Al-Jami’ah (2014). 

17 Rudolf E. Morris and Reinhard Bendix, “Max Weber. An Intellectual Portrait,” The American Catholic 
Sociological Review (1960). 



 
 

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social, cultural and religious diversity, but in reality, the problem of tolerance is still often present 

in a society18. 

Based on research, the weaknesses of Islamic religious education that take place today, 

among others: (a) the approach still tends to be normative, where religious education presents 

norms that are often without socio-cultural illustrations, so that learners do not live up to religious 

values as living values in everyday life; (b) The curriculum designed only offers a minimum of 

competence, but pai teachers are often fixated with it, so that creativity to enrich the material is 

less growing, as well as in terms of the application of learning methods that tend to be 

monotonous19. 

In this context, Islamic religious education is more passively positioned (tends to be 

Jabbariyah fatalism), so that Islamic religious education as a process tends to experience freezeness 

and rigidity in its implementation. The output it produces is certainly irrelevant to the context of 

the era of aliases left behind, not even rarely colliding with existing social conditions and can cause 

horizontal conflicts.  

Amin Abdullah in his research said that religious teachers in schools that act as the 

spearhead of religious education from the lowest to the highest level are barely touched by the 

wave of struggles of thought and discourse of religious thought around the issue of pluralism and 

multiculturalism. In fact, it is these teachers who become the first mediators to translate the values 

of pluralism and multiculturalism to learners, who in the next stage also play an active role in 

transforming the awareness of tolerance more intensively and massif. 

Accordingto al-Jabiri's perspective20, it is categorized as a thought pattern that uses the 

epistimology  of bayani.   Consequently, the development of Islamic studies is more textual-

formalistic.  Therefore, until now the existence of the text occupies a central position in the 

religious insights of the people who are always called forward as a "defense" of a chaos (crisis 

situation). In the case of each text there are layers of interpretation and understanding that are 

multilevel. The dominance and orientation of bayani excessive understanding raises problems in 

the thinking of Islamic law, what else in the context of globalization today that can lead to the 

tendency of exclusionism and truth-claim.    According to Amin Abdullah, the textual-bayani 

mindset has shaped the mainstream of hegemonic Islamic thought and it has been going on all 

along.  The dominance of the jtihadiyyah textual mindset makes the epistimological system of 

 
18 Ahmad Tarmizi Talib et al., “Persepsi Terhadap Toleransi Sosio-Agama Di Sabah Dan Sarawak,” in Seminar 

Antarabangsa Dakwah Dan Etnik, 2014; Muhammad Nur Prabowo Setyabudi, “MEMPERLEBAR BATAS 
TOLERANSI DAN MEMBELA HAK MINORITAS (TELAAH ATAS KARYA AHMAD NAJIB BURHANI),” 
Harmoni (2019). 

19 Bambang Sumintono, Lokman Mohd Tahir, and Mohd Anuar Abdul Rahman, “Pendidikan Moral Di 
Malaysia: Tantangan Dan Implementasi Pendidikan Karakter Di Sekolah,” Jurnal Pendidikan Karakter, no. 1 (n.d.); 
Donas Ahmad Najib and Elhefni, “Pengaruh Penerapan Pembelajaran Bermakna (Meaningfull Learning) Pada 
Pembelajaran Tematik IPS Terpadu Terhadap Hasil Belajar Siswa Kelas III Di MI Ahliyah IV Palembang,” JIP: Jurnal 
Ilmiah PGMI (2016). 

20 Ahmad Fawaid, “Kritik Atas Kritik Epistemologi Tafsir M. Abied Al-Jabiri: Studi Kritis Atas Madkhal Ila 
Al-Qur’an Al-Karim,” ULUL ALBAB Jurnal Studi Islam (2015); Wira Hadikusuma, “Epistemologi Bayani, Irfani Dan 
Burhani Al-Jabiri Dan Relevansinya Bagi Studi Agama Untuk Resolusi Konflik Dan Peacebuilding,” Jurnal Ilmiah Syi’ar 
(2018); M. Faisol, “Struktur Nalar Arab-Islam Menurut Abid Al-Jabiri,” TSAQAFAH (2010); Arini Izzati Khairina, 
“Kritik Epistimologi Nalar Arab Muhammad Abed Al-Jabiri,” El-Wasathiya: Jurnal Studi Agama (2016). 



 
 

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Islamic studies   less responsive to current religious issues (contextual-bahsiyyah)21.  

Similarly, the pattern of arguments expressed is always based on dogmatic, defensive, 

apologist, and polemical mental attitudes, especially when dealing with multicultural and multi-

religious communities.  As a result, the function and role of the human mind is used more directed 

to the efforts of confirmation and justification of the authority of the text.  In fact, the truth of the 

text that is understood and recognized by a particular school, group or organization cannot 

necessarily be understood and recognized equally by other traditions, groups and organizations 

even in one religion, what else with different religions. A textual-literal approach to understanding 

that tends not to take into account historical, sociological, and psychological analysis.  The 

implication is that the understanding of the Qur'an and the interpretation text can be superficial 

and easily trapped into apologetic and exclusive social attitudes. By using this approach, the 

resulting understanding tends not to provide space for tolerance, appreciation, and recognition of 

other parties, especially those of other religions.  Surely this can fuel intolerant attitudes and blind 

fanaticism that will ultimately make fragile social cohesiveness and prone to conflict,  

Based on the arguments above, it seems that this is where the fundamental problem lies in 

the Islamic religious education system that tends to ignore the plural and multicultural values of 

humanism due to the textual-literal paradigm that dominates as the basis of thinking among Islamic 

teachers. For more details, I think this issue is embraced by an in-depth study through a 

formulation of the research framework, so that it will actually produce something contributive to 

improving the quality and quality of Islamic religious education 

 

METHODS 

The Approach research used by researchers in this research is qualitative approach and 
descriptive form.  This is because this study tries to expose the reality without requiring data in the 
form of numbers (quantitative) and trying to describe a situation and all aspects in order to provide 
information as clearly as possible to researchers. 

study is a case study which is an in-depth study of events, environments and certain situations 
that allow expressing or understanding a thing22. 

Based on the perspective of the approach and type of research above, this study seeks to expose 
the reality of Senior High School (SMA) Negeri Kertosono  which includes the implementation of 
Multicultural-minded Islamic religious education (PAI) and the impact of multicultural Islamic 
education (PAI) in building religious tolerance in  Kertosono High School. 
 
RESULTS AND DISCUSSION 

Kertosono State High School is one of the favorite and international schools in the city of 
Kertosono, one of the schools that has students and teachers from various patterns and cultural 
backgrounds that are very heterogeneous23. 

Every educational institution must have values instilled in accordance with the needs and 
characteristics of the institution.  Similarly, SMA Negeri Kertosono,b ecause this school is a 

 
21 Amin Abdullah, “Religion, Science and Culture: An Integrated, Interconnected Paradigm of Science”; M. 

Amin Abdullah, “Islamic Studies in Higher Education in Indonesia: Challenges, Impact and Prospects for the World 
Community,” Al-Jami’ah (2017). 

22 Andi  Prastowo, Memahami  Metode-Metode  Penelitian;  Suatu  Tinjauan  Teoretis  & Praksis(Jogjakarta: 
Ar-Ruzz Media, 2011), hlm. 129 

23 Interview  



 
 

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multicultural school, there must be values instilled so that school residentscan understand each 
other. Among the values instilled in SMAN  Kertosono is the value of Kebhinneka Tunggal Ikaan, 
tolerance, mutual respect, equality, justice, cooperation and so on24.  

Implementation these values are not only done in the classroom, but also done through 
slogans affixed or hung in the school environment area.  As around the classroom there are several 
wise sentences taken from the Qur'an and Hadith in order to increase the faith and socializing of 
the citizens of Kertosono High School, among which there are writings displayed on the outside 
wall of the class that is accustomed to not swearing, not bothering friends, respecting older people, 
always devoutly worshipping, cultured 6 S (Senyum, Salam, Sapa, Sopan, Santun, Semangat).  

multicultural values and religious tolerance attitudes that developed in SMA Negeri 
Kertosono  has become a culture and habits in the daily lives of students, of course this requires 
special processes and efforts carried out by the school. In implementing multicultural-minded PAI 
in building religious tolerance in SMAN  Kertosono,it is carried out through various forms of 
activities both through learning activities in the classroom and school activities outside the 
classroom. 

The way PAI teachers of SMA Negeri Kertosono in implementing multicultural awareness 
in the classroom are as follows:: 
1. Morning Prayer Together. SMA  Negeri  Kertosono is a school that has a diversity of 

cultures, customs including some religions embraced by its citizens, then the policy that is 
applied every day before the start of the learning process is a joint morning prayer reading 
guided from the center.  Students who are Muslims read prayers or short letters of the 
Qur'an together in their classes and read Yasin's special letter every two weeks alternating 
with environmental cleansing. Likewise, students who are non-Muslims, they are placed in 
a special room to carry out morning prayers together according to their beliefs 

2. giving Opportunity to All Students to Get Religious Lessons In Accordance with Their 
Respective Beliefs. During pai learning, each class consists of Muslim and non-Muslim 
students, they are separated and placed in classes that are in accordance with the religion 
embraced by religious teachers, with the intention that they both gain religious knowledge 
in accordance with their respective beliefs. 

3. Be Universal and Not Discriminate Against Students. In class learning activities, a teacher 
will face students both men and female students who have different characters and traits. 
In the face of heterogeneous students both gender, educational background, social, 
customs, race, ethnicity, local language or madzhab or certain traditions that exist in Islam, 
a teacher must respond wisely, be universal, not direct students to certain understandings, 
do not discriminate against students from each other, pay attention to the language used 
when explaining lessons, and a teacher must show an acceptable attitude by all students to 
avoid the impression of being racist or discriminatory towards other students, because in 
the classroom communication between teachers and students is required, and the 
classroom atmosphere is very influenced also by the style and attitude of the teacher in 
interacting with the students. 
1. Give you precision. In teaching and learning activities in schools, teachers play an 

important role.  Not only does it play a role in KBM, but it also plays an important 
role in the process of shaping and progressing student behavior. In instilling multi-
cultural values, especially in building tolerance, a teacher can do so by providing 
examples and accuracy in the classroom. Teachers are the most important people in 
providing examples and nudity to their students , especially in tolerant attitudes. 

 
24 Interview 



 
 

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2. Uphold respect and respect. SMA Negeri Kertosono  has heterogeneous students from 
different religions, tribes, languages, and cultures from various regions. Because of the 
diversity of these students, it is possible to cause differences in attitudes in their 
association. The differences that exist do not only occur in differences between 
peoples, between cultures and especially between religious communities, even those 
differences often occur in the internal religious people themselves, especially in Islam. 
Although the same religion is Islam, but often found differences in both the 
procedures of worship, the determination of the law and so forth. This happens 
because the habituation or understanding received from each other's families varies. 
Therefore, one of pai teachers' ways of addressing these differences is by instilling 
mutual respect and respect for students. 

 
 
CONCLUSION 

Based on the above research, the researchers concluded that the implementation of Islamic 
religious education (PAI) with multicultural insight in building religious tolerance in Kertosono 
State High School  is as follows: 

  Kertosono Senior High School is a multicultural school.   This high school accommodates 
students and teachers who have heterogeneous backgrounds both from religions that have been 
established by the Indonesian government, and especially in the different schools or beliefs that 
exist in Islam itself, so in implementing multicultural-minded PAI in Kertosono High School is 
carried out through learning activities in the classroom and through school activities outside the   
classroom.1) Implementation of multicultural-minded PAI through learning activities in the 
classroom, including: a) Morning prayer together; b) To give all students the opportunity to receive 
religious lessons according to their beliefs; c) Be universal and not discriminate against students;  
d) Provide accuracy; e) Uphold respect and respect.2) Implementation of multiculturalism through 
school activities outside the classroom, including: a) Religious extracurricular activities, carried out 
during activities and commemorations of Islamic holidays, as well as Friday prayers and feminity; 
b) Activities of a social nature. 

The impact of the implementation of Islamic religious education (PAI) multicultural-minded 
in building religious tolerance in SMA Negeri  Kertosono, among others: a) The creation of a 
comfortable and conducive learning atmosphere;  b)School activities run smoothly and have a high 
tolerance;    c) The realization of religious harmony and harmony in difference;  d) Avoid conflicts 
and divisions;  e) The creation of cultural respect, respect and accepting of differences. 

 
 
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