Pendidikan agama inklusif dan kemungkinnan pelaksanaanya di Indonesia

The main conclusion of this thesis indicates that inclusive religious instruction should follow a model of religious education with a plural and multicultural perspective. This thesis basically supports Azyumardi Azra�s point in Dari Harvard ke Makkah (2005) which states that the attitude to appreciate and tolerate human diversity can not grow on its own, but must be inculcated and developed through religious education which holds high religious pluralism and multiculturalism. It also supports Hans Kung�s opinion in How to do Good and Avoid Evil: A Global Ethic from the Sources of Judaism (2009) which underlines that there can�t evolve world peace without peace between religions, no peace among religions without dialogue between religions, and no dialogue between religions without studying the foundations of religions. This thesis also supports Abdulaziz Sachedina�s opinion in The Islamic Roots of Democratic Pluralism (2001) who points out that a direct product of the worldwide technological progress and the fast growing information and communication industry in our modern times is the urgent need for ethics that recognize the existence of other people regardless of race, religion, culture, language or any other affiliations. With these findings in mind, the notion of Hussein Umar (2003), board of Da�wah Islamiyah Indonesia, has to be rejected. He believes that an inclusive religious education approach instills confusion and doubt in the student towards his own religion and has a big share in leading to apostasy. Only in college, so Umar�s opinion, a model of inclusive religious education is permissible, because the student�s religious belief is already strong and mature. This research find that an inclusive, integrative, dialogic and democratic religious education model with religious studies approach can foster a state of mind which is willing to accept and appreciate the sincerity of religious differences and the pluralism of religious beliefs and ideologies. Therefor, students with different religious backgrounds have to learn together in the same class about different religious traditions and try to respect the varity of religious traditions throughout discussions in class. Finally, this research find that a structured schedule of inter-religious activities which is accompanied by a proper design of learning process and a social school-environment which supports dialogue and interactions of students can cover the lack of a confessional model of religious education. Primary data for this research were taken from an interviews either directly face to face or via e-mail with school principals, teachers of religion and students from SMA Tarsisius Vireta Tangerang, SMAN 3 Sukabumi and SMA Mardiyuana Sukabumi. The further data about SMA Madania Parung Bogor, SMA BOPKRI 1 Jogjakarta and SMA PIRI 1 Jogjakarta taken from a wide range of written documents and dissertations. This research also supplemented by secondary data such as academic books, academic journals, magazines, newspapers and digital sources found in the internet. All data and information were analyzed by using a qualitative descriptive approach