Ta`dib: Jurnal Pendidikan Islam, 27(1), 2022
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67 Copyright © 2022, Ta’dib: Jurnal Pendidikan Islam, Print ISSN: 1410-6973, Online ISSN: 2443-2512
Religious Tolerance Education in Al Mukmin Islamic Boarding School of
Ngruki

Taufik Nugroho
1*
, Siswanto Masruri
2
, Ahmad Arifi
3

1*
Universitas Cokroaminoto, Yogyakarta, Indonesia
2,3
UIN Sunan Kalijaga, Yogyakarta, Indonesia
*Corresponding Author Email: [email protected]

ARTICLE INFO ABSTRACT
Article History:
Recieved : 25-05-2022
Revised : 23-10-2022
Accepted : 03-11-2022

Keyword:
Islamic Religious Education;
Learning;
Religious Tolerance.

This study aims to analyze religious tolerance education and the
Islamic Religious Education curriculum containing religious
tolerance at the Al Mukmin Islamic Boarding School (PPIM) of
Ngruki. This research method uses a qualitative approach.
While the data collection method used the method of
documentation, participant observation, and in-depth
interviews. The data were analyzed with a content analysis
approach. This study found that PPIM Ngruki implemented
religious tolerance education through two approaches, namely
1) integration of subjects, and 2) integration of learning outside
the classroom. Religious tolerance material is integrated into
subjects, namely Al-Qur’an Hadith, Akidah Akhlak, Fiqh, and
History of Islamic Culture. Furthermore, religious tolerance
material is taught outside the classroom through a program
prepared by the Care Unit and Imaratu Syu’unit Thalabah (IST).
The materials taught include tolerance, deliberation, neighborly
etiquette, worship practices, and local culture, ukhuwah
Islamiyah, and moral education. By teaching religious tolerance,
students are embedded in an attitude of religious inclusiveness,
having a view of equality and non -discrimination,
understanding, and forming a religious Islamic boarding school
environment. Thus, religious tolerance education implemented
at PPIM Ngruki is part of the pesantren’s strategy to break some
people’s negative stigma of being an intolerant pesantren. This
study also shifted from a conservative orientation to an
innovative moderate orientation.
This is an open access article under the CC-BY-SA license
How to Cite:
Nugroho, T., Masruri, S., & Arifi, A. (2022). Religious Tolerance Education in Al Mukmin Islamic
Boarding School of Ngruki. Ta’dib: Jurnal Pendidikan Islam, 27(1), 67-83.

https://doi.org/10.19109/td.v27i1.12287

INTRODUCTION
Intolerance with acts of violence still occur, such as attacks on Ahmadiyah followers
(DZA, 2018; Febriyan, 2011; Setiawan, 2018), and attack on Shia (Bisri, 2012; Detiknews,
2012). On the other hand, intolerance to violence is carried out by individual alumni of PPIM

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Taufik Nugroho, Siswanto Masruri, Ahmad Arifi
Ngruki, including Ali Ghufron, Ali Imron, Indra Warman, Farhan Mudjahidin, Muchsin
Tsani and Firmansya (Mahmud, 2008). The latest case related to the prohibition of
establishing a temple in Sukabumi (Siswanto, 2022). Even the Pancasila Ideology
Development Agency (BPIP) reports that cases of intolerance are always increasing from
year to year (Pusdatin, 2020). The widespread news of intolerance and acts of violence
implies that the Indonesian people in general and Muslims in particular suffer from problems
of intolerance and latent acts of violence, which at any time can surface if there is a trigger.
Regardless of their type, Islamic boarding schools in Indonesia are known as tolerant
and inclusive Islamic educational institutions. Existing data shows that pesantren education
is one of the typical Indonesian Islamic educational institutions that is integrated with the
surrounding community (Mastuhu, 1994). So far, no information says that pesantren
education causes trouble or even conflicts with the surrounding community. Moreover, at a
macro level, pesantren education in the colonial era has become an icon of resistance to
Dutch colonialism. Meanwhile, in the Independence era, Islamic boarding schools have
contributed their human resources to the Unitary State of the Republic of Indonesia (NKRI).
Many pesantren education alumni occupy important positions in certain state positions at
various levels (Faridah & Hakim, 2020).
With the widespread news of intolerance and acts of violence committed by some
alumni of the pesantren mentioned above, the Indonesian people in general and Muslims in
particular are shocked as if they cannot believe it. So far, Islamic educational institutions
called pesantren are known to the public as one institution that teaches the value of tasammuh
(tolerance) (Nurcholis Madjid, 1985). However, with the widespread reporting of
intolerance and acts of violence, it seems as if Islamic boarding school education has
changed its character from being polite and tolerant to being violent, intolerant, and
dangerous. As a result, the Indonesian people in general and the Indonesian Muslims in
particular were hit by anxiety and even fear. Moreover, it is possible for those who are not
happy with Islam to believe that Islam teaches its adherents to hate non-Muslims and is
impressed by Islam instilling an aggressive nature and refusing to live together side by side
with followers of other religions or beliefs in Indonesia.
Responding to the above issues, some Indonesian Islamic officials and figures, such
as Nazaruddin Umar, high priest of the Istiqlal Mosque, Jakarta, Teacher Wahyudin,
Chairman of the Al Mukmin Islamic Education Foundation (YPIA) Ngruki, Surakarta. In
addition, Muhammad Sirajuddin Syamsuddin or Din Syamsuddin, said that it was only done
by some unscrupulous pesantren education alumni who were not related to institutional
boarding school education (Dhyatmika, 2005). In other words, this intolerance and acts of
violence are not a learning design and do not represent the 27,722 thousand Islamic boarding
schools and 4,175,555 students in Indonesia (Kemenag, 2022).
Pesantren is an educational institution that has an Islamic spirit. Social facts show that
pesantren in articulating Islam in society use a moderate way of thinking and attitude
(Nurcholish Madjid, 1997). Schwartz (2003) said that the core message of Islam in general
is like snow in the desert. Therefore, the pesantren sociologically inherits the nature of the
snow, namely showing a cool and moderate Islam (Wahid, 2010).
Since the deadly attacks on the WTC New York and the Pentagon Washington DC.,
September 11, 2001, the term terrorism has become a global issue. In short, the incident
turned out to have a direct impact on Indonesian Muslims. Indonesian Muslims who have so
far displayed a moderate face, suddenly caught the eye of the world, because it is suspected
that many terrorists are nesting in Indonesia (Al-Rosyid, 2006). More specifically, the nest
is located in a boarding school suspected of being linked to a global terrorism network,

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namely PPIM Ngruki, Sukoharjo. The big names of PPIM Ngruki, Sukoharjo were dragged
down because teacher Abu Bakar Ba’asyir and Abdullah Sungkar had been at odds with the
Indonesian government, both in the New Order era and the reform era (CNN, 2019). These
two teachers are also known as anti-Western figures. Public opinion strengthened when
several PPIM Ngruki alumni, Sukoharjo, were involved in acts of violence in several places
in Indonesia. Other information says that this pesantren is also accused of being an agent
and continuation of NII Kartosoewirjo (CNN, 2019). Sidney Jones concludes that most
people who commit acts of terror in Indonesia are from Islamic boarding schools (Asnawi
& Fachri, 2017).
Contrary to Jones’ opinion, pesantren, without exception always adhere to the Qur’an
that there is no compulsion to embrace Islam. In the perspective of Islamic teachings, forcing
other people to convert to Islam is not justified, let alone killing followers of other religions,
without a definite reason. The pesantren has firmly held this teaching. Likewise, Islamic
boarding schools always adhere to the Qur’an that Islamic teachings ask their adherents to
respect differences in ethnicity, group and nation. With the above perspective, Islamic
boarding schools have a pluralist character, a prerequisite for the birth of moderate nature.
Within the framework of humanity, the character of pesantren is humanist based on human
rights. Furthermore, whatever the reason, intolerance and acts of violence are against human
rights.
Data from the field informs that several PPIM Ngruki alumni in 2005-2017 were
involved in intolerant attitudes and acts of violence in several places in Indonesia. Seeing
this fact, the administrator of the PPIM Ngruki Alumni Family Association (IKA) Ngruki
Imron Rosyid admitted that several PPIM Ngruki alumni were involved in acts of violence.
However, of the 15 thousand PPIM Ngruki alumni, only a few people were involved in
violent acts (Tempo, 2006).
In this context, a person’s tolerant or intolerant spirit results from the internalization
of values by an institution or certain community environment. If what is instilled is the
supremacy of the group, building thoughts as elected people, looking down on other groups,
without being followed by the realization that outside of religion/and the group other people
have an equal position and the same right to life, then it is born intolerant character. On the
other hand, if the values of equality are instilled, building awareness that outside the group
there are other people/other groups who have the same right to life, then what will grow is a
tolerant character.
Seeing the internal and external facts above, PPIM Ngruki is concerned about the
conditions of social life of the wider community and the internal part of PPIM Ngruki which
tends to be intolerant. This is evidenced by the fact that PPIM Ngruki alumni were involved
in violent acts. After all, the intolerance and acts of violence above are not at all an
institutional design for PPIM Ngruki’s learning, but if this is ignored or allowed, two things
may happen. First, these acts of intolerance and violence will harm the good name of PPIM
Ngruki in the eyes of the public. Second, the intolerance and acts of violence will be
contagious and even thrive in the internal circle of PPIM Ngruki. Therefore, with humility,
through all available capabilities, PPIM Ngruki as an integral part of the National Education
System, tries to contribute to the Indonesian nation in general and PPIM Ngruki in particular,
in the form of participating in teaching religious tolerance to students who are studying in
educational institutions.
With the initial data above, PPIM Ngruki teaches religious tolerance to its students.
But at the same time, news of the intolerance and violence of several PPIM Ngruki alumni
emerged. Then a basic question arises that needs to be answered, whether the Islamic

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Boarding School Al-Mukmin PPIM Ngruki educational institution as an integral part of the
Indonesian National Education System which has been displaying a soft and inclusive face
has changed its direction to become an educational institution that disseminates intolerance
and acts of violence to students and building a narrative of conflict, hatred and threats to
society.
Many studies related to PPIM Ngruki have been carried out before, including research
of Asyhuri (2013) found that the model of curriculum development at Pondok Ngruki tends
to be like Tyler’s model in which the teacher acts as the object of receiving and implementing
the curriculum which has never changed since its establishment in 1974. Supriyanto (2014)
found that Pesantren al-Mu’ayyad took the manhaj al-Islam al-thinking. The sources of
Islam are the Qur’an and the Sunnah, but the implementation of Islam may vary. Meanwhile,
the Al-Mukmin Islamic Boarding School, Sukoharjo, makes Islam a way of life.
Implementation of Islam in the form of Harakah Islamiyah. As a result, the two pesantren
have different parenting styles in managing the pesantren. Others research, Muharom (2015),
radicalism in the Ngruki Islamic Boarding School. Then followed by the possibility of
developing the potential for deradicalization in the pesantren. The negative image of PPIM
Ngruki as a den of terrorists is truly bitterly felt by all its administrators. Therefore, it was
decided to take action to restore a negative image, including by establishing relationships
with local governments. Next Murtadlo (2017) found that after the 2002 Bali Bombings, the
Ngruki Islamic Boarding School had undergone several changes such as orientation,
management, curriculum, etc. However, some of these changes had actually been initiated
long before the Bali bombings, so the Bali bombings were not the main trigger for these
changes in the orientation of the pesantren. The changes that occurred in the Ngruki Islamic
boarding school were a compromise of the salafi orientation on the one hand and the khalafist
orientation on the other from the managers of this pesantren institution and the demands for
change that required changes in the management of educational institutions.
The urgency of research on religious tolerance learning at PPIM Ngruki is because
PPIM Ngruki has so far been imaged as an intolerant pesantren, namely a nest of terrorists
who build conflict narratives and spread threats to other religions, the wider community and
are always at odds with the state and government policies, it is necessary to research on
religious tolerance and its lessons at the boarding school. Furthermore, the available
preliminary data shows that PPIM Ngruki is a pesantren that teaches religious tolerance;
inclusiveness and equality. In addition, PPIM Ngruki carries the salaf manhaj, namely the
manhaj which requires that current Muslims should be oriented and imitate the articulation
of Islam in the salaf era or the early Islamic generation of Islam - the era of the Prophet
Muhammad, khulafaurrasyidin and tabi’in. In addition, the salaf manhaj articulates Islamic
teachings using the text approach of the Qur’an and Hadith. In other words, the sociological
and contextual articulation of Islamic scholars and jurists after the salaf generation is used
as a second reference after the salaf generation. This fact shows that contextual sociological
aspects are not considered in articulating Islam in everyday life. Based on previous research
studies and preliminary data, this research will focus on learning Islamic Religious
Education with religious tolerance at PPIM Ngruki. With a focus on learning religious
tolerance, this research will answer PPIM Ngruki’s accusations of building an intolerant
attitude and as a nest of terrorists.

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LITERATURE REVIEW
Islamic Religious Education and its Scope
Islamic Religious Education is education that provides knowledge and shapes students'
attitudes, personality, and skills in practicing Islam's teachings, which is carried out at least
through subjects at all levels of education (Indonesia, 2011). The scope of Islamic Religious
Education includes harmony, harmony and balance: a) human relationship with God; b)
man’s relationship with himself; c) human relations with fellow human beings; and d) human
relations with other creatures and the natural environment. While aspects of Islamic
Religious Education include: a) Al-Qur’an/Hadith; which emphasizes the ability to read,
write, and translate properly and correctly; b) faith; emphasizing on the ability to understand
and maintain beliefs, as well as appreciate and practice the values of Asma’ul Husna by the
abilities of students; c) morals; emphasizing the practice of commendable attitudes and
avoiding despicable morals; d) fiqh/worship; emphasizing on how to do good and right
worship and mu’amalah; and e) date; emphasizes the ability to take lessons (ibrah) from
historical events (Islam), imitate Muslim figures who excel, and relate them to social
phenomena, to preserve and develop Islamic culture and civilization (Indonesia, 2011).
Religious Tolerance
Several experts define the notion of religious tolerance, including Cohen (2004)
defines religious tolerance as an act that is realized by a person with the principle of
refraining from interfering with the behavior of others in various situations, even though that
person has the power to interfere with it. Meanwhile, Nurcholish Madjid said that religious
tolerance contains the idea of mutual understanding and respect, courtesy and tolerance for
the religions and beliefs of others. In this case, Muslims are still prohibited from being rude
to those whose gods are different and inappropriate. Furthermore, Nurcholish said that the
Qur’an forbids the attitude of attacking or insulting other people’s gods that make them turn
disrespectful to God Almighty, the true god, just because of the impulse of enmity
(Nurcholish Madjid, 1995).
Related to religious tolerance means 1) the willingness of a person or group of people
to accept, acknowledge, and appreciate different views or beliefs; 2) acknowledgment that
the position of other religions is in equal position. This means that a person or group holds
the opinion that all religious community groups with different beliefs are in an equal position
before the law and humanity; 3) the establishment that all religious community groups have
the same right to live in the state of Indonesia; and 4) the position that even though they have
different religions, they feel the need to maintain tolerance in a pluralistic society in terms
of religion.
The Role of Islamic Boarding Schools in Building Religious Tolerance
First, build religious inclusiveness. The ideology of religious tolerance in Islamic
boarding schools is inclusive. Inclusive means being willing to admit that there is goodness
or truth outside of their religion/belief (Nurcholish Madjid, 1997). Second, build a narrative
of religious pluralism. In the perspective of pesantren, pluralism is more than just an
acknowledgment that human society is plural, diverse; ethnicity, religion and language. It
just seems to get rid of fanaticism. More than that, pluralism is diversity or diversity that is
bound by civility. One significant thing Islamic boarding schools developed is the awareness

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of religious diversity to the students. For pesantren, eliminating diversity is naive and against
the laws of nature. Therefore, the diversity of society is sunnatullah (Afifuddin, 2012).
Third, build a national spirit. Pesantren is very thick with nationalism. National education is
a medium and means to maintain the unity and integrity of the Unitary State of the Republic
of Indonesia by applying the principles of national education, namely strengthening unity,
strengthening security, upholding the benefit, and instilling a sense of love for the homeland
(Ibrahim, 2018).
Fourth, build equality/equality. Islamic boarding schools try to fight against human
habits to see that glory is related to race (superior), descent, position and wealth. In the view
of Allah, the noble person is the most pious person. This equality of position has implications
for the recognition of equality or human equality. So, equality does not only mean the
existence of an equal position, but equality here is an attitude of acknowledging the existence
of equality, equal rights and obligations before God and the state. In this case, the Qur’an
has explained the obligations and rights of humans to create an orderly life. fifth, to build
the spirit of sincerity, simplicity, independence and ukhuwah Islamiyah. Experts differ in
their assessment of pesantren. But they agree that the spirit of the pesantren is its soul. The
spirit that underlies all activities carried out by all Islamic boarding schools is formulated in
the "Panca Jiwa of Islamic Boarding Schools" namely simplicity, sincerity, independence,
ukhuwah Islamiyah, and freedom (Penyusun, 2012). Thus, the ideology of pesantren
education about religious tolerance is very closely related. The ideological values of
religious tolerance possessed by the pesantren will guide the journey of the pesantren,
including the managers and the knowledge that is internalized to the santri.
METHOD
This research is included in the category of qualitative research. To understand human
behavior and culture, this study uses a qualitative method, namely research that will produce
narrative descriptive data about the nature of thought and behavior of the study subject
(caretakers and students of PPIM Ngruki). It is hoped that this research will obtain in-depth
information with the qualitative method and relatively accurate conclusions. This research
will explore the PAI curriculum containing religious tolerance which is spread across four
PAI subjects, namely Akidah Akhlak, Al-Quran Hadith, Jurisprudence and Islamic Cultural
History and material for strengthening PAI learning outside the classroom which is cared for
by the Care Unit.
Primary sources are the main and first sources where data can be obtained. Including
primary sources are: founders, teacher, and students who all live in life in the pesantren. The
data is in the form of testimonials, testimony of an event, official documents of the pesantren
and photos of activities, or answers to questionnaires distributed to respondents. In addition
to the sources above, community leaders are direct actors of an event. In addition, study
books, curriculum, lesson plans, rules/regulations, brochures and other printed sources.
Secondary data is data in the form of textbooks, writings and comments from newspapers,
magazines or other research results at the pesantren.
Data collection methods used were in-depth interviews, participant observation, and
documentation. The data analysis method in this study uses categorical segregation.
Furthermore, these descriptions were analyzed using a content analysis approach. Terms of
content analysis are objectivity, systematic and generalization. The objective means that
the researcher must stick to the existing data. What is meant by systematic is that the
understanding of the data is carried out systematically. Furthermore, the results of the
content analysis are generalized.

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FINDINGS
PAI Learning Contents of Religious Tolerance
1. Al-Qur’an Hadith
The material for religious tolerance is contained in the theme My Tolerant Attitude
Creates Peace. The material for religious tolerance is 1) understanding of tolerance and
fanaticism; 2) Q.S al-Kaafirun; 3) Q.S. al-Bayyinah, and 4) Hadith about religious tolerance
(Penyusun, 2016c). Allah SWT. through QS. al-Kaafirun intends to emphasize that if other
beliefs or religions are different, they must be respected. However, this form of respect
should not intersect with the Islamic creed "Allah is One". The form of respect for other
religions is the wise words "to you your religion and to me my religion". Meanwhile, Surat
al-Bayyinah describes the attitude of the disbelievers from the people of the book and the
polytheists who still will not leave their religion before the arrival of a messenger as
promised by Allah SWT. written in the Torah and the Bible. But the fact is, after the
prophet/apostle of Allah SWT. really present during their lives, some believe but many also
reject it/or disbelieve. The prophet or apostle present in their midst was true to the
characteristics prophesied in their book. The prophet or apostle brings true teachings.
The next material is that everything can be resolved through deliberation. This material
is the content of Q.S. Ali Imran: 159 that a Muslim must be gentle, forgive, and consult.
Muslims can take lessons from the Battle of Uhud. The strategy applied in the Uhud war
resulted from the deliberation carried out by the prophet with his companions, but the Uhud
war left bitterness. However, the prophet Muhammad was forbidden to eliminate the
tradition of deliberation, and the command to always develop the tradition of deliberation.
In deliberation, it must be done with gentleness, openness and forgiveness, and ask Allah
for forgiveness by praying for one another (Penyusun, 2016d).
2. Akidah Akhlak
The material of religious tolerance is found in the material of neighborly etiquette. The
material on neighborly manners describes the importance of neighbors. In life and living, a
human being desperately needs other people. Other people’s names in this context are
neighbors. Social facts say that no human being can live alone, especially when meeting
basic needs such as clothing, housing and food, health and security. These needs can only
be met by asking for help from others. In sociology it is called the law of dependence.
Therefore, behaving and doing good to others, especially as neighbors, even though they
are of different races, ethnicities or religions, Muslims must build an environment full of
peace (Penyusun, 2016a).
In a broader context, a group of people with diverse backgrounds who want to unite to
live together is known as a nation. Allah SWT. awarded sociological facts of the Indonesian
nation with diversity. The basic nature of society is diversity, race, religion, ethnicity, and
language. In sociology, this phenomenon is known as the law of diversity. This diversity
will be positive if there is synergy between the various elements. In a sociological
perspective, despite having different races, ethnicities and religions, substantially, these
community groups live in a situation of interdependence. Therefore, efforts to integrate
diversity to build synergies to bear the burden of living together are mandatory for every
community member. The community's diversity is accommodated in the "Bhinneka
Tunggal Ika" frame.
Practically, in everyday life on the broader community, human life must be neighbors.
In order for neighborly life to take place in harmony, concrete steps are needed. These steps
are: 1) respecting neighbors, 2) willing to help when in trouble, 3) having a cheerful face

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when meeting, 4) visiting each other, 5) advising gently, 6) willing to forgive, and 7) don’t
hurt neighbors (Penyusun, 2016a).
Furthermore, the material about avoiding despicable behavior is cunning, greed,
injustice and discrimination. Cunning is a negative trait that harms others and oneself, such
as being good at deceiving; deceitful; cheating. Greed or greed is the nature of someone
who loves wealth or position excessively without heeding the game's rules or applicable
laws. Because of the strong urge to acquire wealth or position, all means are taken. Zalim
or persecution means being arbitrary or unfair to oneself, others, and Allah. Whereas
discrimination is treating other people differently. The difference in treatment is based on
skin color, class, ethnicity, economy, social status and others (Penyusun, 2019).
3. Fiqh
The material for religious tolerance is contained in the concept of fiqh and worship in
Islam. In social facts, some questions must be answered related to Islamic rituals. Fiqh is
the result of ijtihad (the mobilization of all the thinking power of the scholars) to solve
society's problems. Because Fiqh is the result of the ijtihad of scholars regarding certain
objects, several possibilities occur. The first, possibility is an agreement on the results of
ijtihad. The second, possibility is the difference in the results of the ijtihad of the scholars.
The third, possibility is the agreement of the results of the ijtihad of the scholars with
several notes. This allows for differences in applying practical worship that are visible or
visible in society (Penyusun, 2016e).
4. History of Islamic Culture
The material for religious tolerance is found in the material for the local culture of the
archipelago. When the scholars spread Islam for the first time to the archipelago, there was
no information that there was a clash between the teachings of Islam contained in the
Qur’an and Hadith with local customs. Islamic preachers try to accommodate local culture
that is following Islamic teachings. In other words, the preachers do not necessarily erase
the local culture but adjust it between local culture and Islamic teachings. The results of
this model da’wah are like what we call the Islamic concept of the archipelago. Local
traditions in the archipelago that are thick with Islamic colors are Islamic articulations in
the style of local culture such as the traditions of halalbihalal, Kupatan, Sekaten, Rabu
Kasan, and others (Penyusun, 2016f).
The material of tolerance is found in the material of pious deeds, tolerance, musawah,
and ukhuwah (Penyusun, 2016b). Good deeds are good deeds that are beneficial and get
rewards as Surah An-Nahl: 97. Tolerance according to the Qur’an and as-Sunnah is stated
in the Qur’an Surah al-Mumtahanah 8-9, namely doing good and being fair to people who
did not fight you because of religion and did not drive you out of your country. Musawah
is a view of the equality of all humans in rights and obligations without any differences in
race, ethnicity, religion and nation as in the letter ar-Rum: 30. Ukhuwah means
brotherhood, harmony and unity or solidarity carried out by one person to another.
Implementation of Religious Tolerance Materials in Class
The implementation of Islamic Religious Education (PAI) material on religious
tolerance is carried out in three stages: preliminary, core, and closing. The results of
observations were carried out on the subjects of the Qur’an and Hadith and Akidah Akhlak.

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Table 1. Implementation of Religious Tolerance Material in Al-Qur’an Hadith
No. Activity
1 Preliminary activities
- Say hello and ask one of the students to lead the study prayer
- Teacher asked about last week’s lesson
- Teacher delivered the main material about tasamuh as the subject of today’s learning
and the learning objectives
- Teacher shows pictures
- Teacher asks students to comment and ask questions related to the picture shown 1)
Why do people demonstrate against the establishment of churches?; 2) How did they
demonstrate?; 3) What are the protesters’ demands?
2 Core activities
- Students listen to the Teacher’s explanation about Surah Al-Kafirun and Q.S, al-
Bayinah
- Teacher invites students to pay attention to Q.S. Surah al-Kafirun and Q.S. al-Bayinah
while explaining asbabun nuzul the two letters.
- Santri read and broaden their horizons about Surah Al-Kafirun and Q.S Al-Bayinah
- Teacher relates the meaning of Surah Al-Kafirun and Q.S Al-Bayinah, students are
asked to write Surah Al-Kafirun and Q.S Al-Bayinah
- Teacher explained the hadith related to Tasamuh.
- Teacher asked students to: 1) Look for regulations for the establishment of houses of
worship in Indonesia; 2) Information about what happened to the founding of the
church through news in magazines or newspapers; and 3) Analyzing the demonstration
incident
- Teacher asked the students to conclude the case for the construction of the house of
worship and present it in front of the class. The results of the students’ investigation
into the case of the establishment of the house of worship were 1) The church was
established in the midst of a Muslim community. 2) The church building committee
manipulates community support data. 3) The land for the church construction plan is
legally flawed; and 4) The community held a demonstration accompanied by the local
police.
3 Closing activities
Teacher concluded with his students that Muslims live side by side with other adherents
based on the principle of tasamuh. The principle of tasamuh is based on the letters al-
Kafirun and al-Bayyinah. The establishment of a house of worship in whatever form and
whoever will carry it out must refer to the Law on the establishment of a house of worship.
The example in establishing a house of worship must be in accordance with applicable
laws, there must be no element of lies

Observing the data above, it can be concluded that the PAI learning content of religious
tolerance with the main material "tasamuh attitude" provides information that 1) the subject
matter explains tolerance between religious communities, 2) Islam provides the theological
basis for tasamuh attitudes for Muslims in life and the life of a society that plural, including
in terms of religion, 3) The theological basis is Q.S. al-Kafirun and al-Bayyinah. Religious
people must obey the existing laws, calm the establishment of houses of worship.
Table 2. Implementation of Religious Tolerance Material on Akidah Akhlak
No. Activity
1 Introduction activities
- Teacher performs attendance of students
- Teacher asked one of the students to lead the prayer
- Followed by reading the selected surahs of the Koran together.
- Teacher checks the readiness of students with the neatness of clothes, seats
- Teacher provides an explanation of the subject matter of tolerance and harmony and
motivates students about the beauty of tolerance and harmony
2 Core activities
- Teacher asked students to observe 1) Video shows about riots in India, 2) Santri asked

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about what happened to videos and pictures; 3) The students asked about what was the
cause of the incident
- Teacher asked students 1) In his small group to discuss the factors causing the riots that
occurred in the previous video show; 2) Santri discuss about the second show which
describes the harmonious life of community groups of different faiths
- The students in their group identify the factors that cause harmony in society
- Santri in their small groups discuss about the efforts that can be done in building
harmonious social life and avoiding violence. The results of the discussion based on data
about the riots concluded that the Government of India issued a citizenship law. The
Muslim group did not get the citizenship, so they felt discriminated against.
- Teacher asks students 1) Write down the results of the discussion; 2) Paste it on the
classroom wall; 3) Take turns presenting the results of their group discussions in front
of their classmates; 4) Take turns each group responds to what is presented.
3 Closing activities
- Teacher and students carry out reflections on the activities that have been carried out
- Provide reinforcement to the main lessons that can be taken from today’s lesson. Don’t
let it happen in Indonesia
- Planning follow-up activities
- Delivering the core activities for the next learning, namely discussing the verses of the
Qur’an which teach about tolerance and harmony
- Teacher together with students close the lesson by praying

From the description above, the Islamic Religious Education (PAI) learning material
containing religious tolerance at PPIM Ngruki shows that the PAI learning material
containing religious tolerance is spread across various subjects. The subjects include Akidah
Akhlak, Al-Qur’an Hadith, Jurisprudence and History of Islamic Culture. The subject matter
refers to three harmony/tolerance, namely 1) tolerance between religious communities; 2)
internal tolerance of religious people; and 3) tolerance between diverse people and the
government. While the content of religious tolerance contains 1) the concept and basis of the
teachings of religious tolerance (tasamuh), namely the teachings on the willingness to accept
the presence of other religions or beliefs; 2) building equality (musawah) between religious
adherents; 3) Prohibition of discriminating against adherents and other religious beliefs; and
4) building brotherly brotherhood both internally among Muslims, between religious
adherents and ukhuwah based on humanity and nationality (wathaniyah).
Implementation of PAI Learning Contents of Religious Tolerance outside the class
The Care Unit is a unit in PPIM Ngruki responsible for implementing non-formal
education. Non-formal activities at PPIM Ngruki are; students who love nature (Sapala),
culinary arts, fashion, muhawaroh (conversation in Arabic and English en masse), art
performances, marching, calligraphy, sports clubs, nasyid, health training, muhadlarah (3
language speech), da’wah in society, the study of ba’da Maghrib, halaqah takwinul akhlak,
qira’ah and tartil Qur’an, book study (sorogan), tasmi’ Qur’an and journalistic training. In
the implementation of the above activities, the Care Unit is assisted by Imaratu Syununit
thalabah (IST).
Imaratu Syu’unit Thalabah (IST) is a student organization at PPIM Ngruki. IST is the
only intra-pesantren organization in PPIM Ngruki. IST is a place to train students to
organize: leadership, managerial, and creativity development. At first, this organization was
founded on the date. 01 Muharram 1405 H/1983 AD, named OP3IN (Al-Mukmin Islamic
Boarding School Student Organization). The work units under IST are the Language,
Da’wah, Security, Riyadhoh, Takmir, and K3 Lembaga Institute.
Activities related to strengthening religious tolerance outside the class are 1)
Muhawarah is a mass practice of Arabic and English conversations held regularly according

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to a schedule; 2) Tasji’ul Lughah is an activity to develop Arabic vocabulary or mufradat.
Activities carried out in class and outside the classroom by increasing the vocabulary of
Arabic and English. In addition, the new words that can be then built into perfect sentences;
3) Muhadloroh, namely the activity of giving speeches in three languages, namely
Indonesian, English and Arabic; 4) Ta’lim al-Qur’an, namely teaching practice activities and
building the ability of students to preach in the community; 5) Lectures after Magrib are
spiritual shower activities given by senior clerics; 6) Halaqah is a small group of students
(Focus Group Discussion). This halaqah consists of 10 students with a mentor. The halaqah
activities are takwinul morality, tahfidzul Qur’an, the study of the book of Riyadhushalihin;
7) Qira’atul Qur’an, which is a routine activity of reading the Qur’an after Magrib and dawn;
8) Sorogan, namely the activity of students reading books guided by Ustadz by adjusting the
available time; and 9) Journalism and various courses, namely the activities of managing
periodicals of PPIM Ngruki magazine and wall magazines as well as computer courses,
tahsinul Qira’ah and culinary, fashion and calligraphy.
Implementation of PAI learning with religious tolerance outside the classroom in the
form of 1) Ukhuwah Islamiyah. All students, indiscriminately, are required to take part in
non-formal learning outside the classroom. PPIM Ngruki students come from various
cultural, economic, ethnic and racial backgrounds, but at PPIM Ngruki, they remain united
in the frame of ukhuwah Islamiyah; 2) Strengthening noble character. Strengthening noble
character education through halaqah. This activity aims to increase compliance with
applicable rules or the adjustment of santri behavior to group norms; behave politely, be
respectful towards the Teacher and peers, listen diligently and take notes on learning
materials from resource persons; and 3) Strengthening character education. Strengthening
Character learning in the parenting unit is spread across many units and in a variety of
activities. Characters that are instilled in students are religious, such as praying five times a
day, fasting, respectful and responsible character, and being humble.
The Results of the Implementation of PAI Learning Contents of Religious Tolerance
The purpose of learning religious tolerance is to form the character of students who
have tasamuh nature, namely being willing to accept the existence of other religions or
groups even though they do not agree. Or acknowledge the existence of other religions and
groups, even if they don’t agree. The form of acknowledgment of the existence of other
religions and groups, namely: students respect religious beliefs/other groups, towards other
people’s religions/beliefs or opinions, students are willing to accept differences and
commitment will not interfere with other people’s religions/beliefs.
1. The attitude of religious inclusiveness. Referring to the results of a questionnaire on
religious tolerance, the researcher can conclude that PPIM Ngruki students have an
attitude of religious inclusiveness. This is evidenced by the students’ understanding that
outside of Islam there is goodness and truth in accordance with the letters of Al-Kafirun
and al-Hujurat: 13. PPIM Ngruki students also have an attitude of internal inclusiveness
of religious communities. This attitude was built from the study of Islamic jurisprudence
related to differences in schools of thought.
2. Have a view of equality and non-discrimination. Data related to equality, PPIM Ngruki
students have an attitude and view of equality. PPIM Ngruki students realize that Islamic
teachings forbid their followers to discriminate against fellow Muslims and followers
of other religions. On the other hand, Islamic teachings require Muslims to treat fellow
Muslims and followers of other religions equally. Likewise, in the context of pesantren
life, PPIM Ngruki from the beginning emphasized that all students, regardless of

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background, had the same rights and obligations. PPIM Ngruki does not discriminate
between one student and another.
3. Attitude of Understanding. Every student must obey the rules of the Islamic boarding
school. One of these rules is that students must be willing to live together with other
students in one room who have different backgrounds: regional origin, language,
ethnicity and culture. Living together programs are often referred to as “living in”. This
program aims to mix one culture with another. The results of observations about "living
in" can be reported as follows: with the santri program
Established the quality of a religious boarding school environment. PPIM Ngruki builds
a culture of religious tolerance by implementing the Panca Jiwa and the Five Disciplines.
The Five Souls of the pesantren include sincerity, simplicity, independence, ukhuwah
Islamiyah and sacrifice. Meanwhile, the Panca Disciplines of Islamic boarding schools
include worship, morals, learning, environment and language. In addition, the Five Souls
and the Five Disciplines are applied strictly in the form of in-class learning (formal) and
learning outside the classroom (Non-formal).
DISCUSSION
The implementation of religious tolerance education carried out by PPIM Ngruki
through learning in and outside the class has an urgency to be developed so that negative
images of terrorism that develop in society can be minimized. The urgency of this
development is by strengthening tolerance between religious communities, strengthening
tolerance between internal religious communities, and proportionally placing religions
within the framework of nationality and statehood.
1. Strengthening tolerance between religious communities
Institutionally PPIM Ngruki recognizes the fact that Indonesian society is plural. The
plurality of society in terms of religion, culture, and politics. The statement feels cliche and
repetitive. However, if we look at the many problems of the Indonesian nation since
independence until now, one of them is the problem of religious intolerance. The problem
of religious intolerance continues and consumes the energy of the Indonesian nation, where
the nation’s energy should be able to solve substantial problems; poverty, underdevelopment
and illiteracy. Because the problem continues to strengthen, most of the nation’s energy is
absorbed in the problem.
A number of data obtained from the field shows that the Indonesian people's social life
is suspected of having problems of religious intolerance. For example, the church's
construction in Kunir Pamulang, South Tangerang. In addition, the location of the church
establishment is in the middle of a Muslim settlement, which feared apostasy will occur
(Carolina, 2008). In addition to the conflict above, other acts of violence in the name of
religion are attacks on ulama in Lamongan. The attack happened to a caretaker of Pondok
Karangasem Paciran Lamongan named Abdul Hakam Mubarok (Jyg, 2018). In addition to
the facts above, it should be added that the survey results of the PPIM UIN Syarif
Hidayatullah Jakarta in 2005 stated that the development of intolerance in Indonesia is now
increasingly worrying. This is supported by the results of their survey which shows that 63%
of Ustadz in Indonesia tend to be intolerant, 56% of the community does not agree if non-
Muslims establish religion-based schools (Yaqin, 2005). Wahid Foundation in collaboration
with LSI stated that SMA from 34 provinces in Indonesia with a percentage of 7.7% of high
school students were willing to take radical actions (Hakim, 2016).
In other words, PPIM Ngruki prepares students as citizens of the nation who live and
practice religious tolerance, are polite and harmonious, and can interact with fellow citizens

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of different nations, organizations, religions, and beliefs. Once again, the possible solution
that can be offered through religious tolerance learning is to build the idea of inclusive
pluralism, namely that there is goodness and truth in other religions/beliefs.
2. Strengthening the internal tolerance of religious communities
Strengthening internal religious tolerance is one of the important agendas in learning
religious tolerance at PPIM Ngruki. The facts of internal intolerance of religious
communities are still a problem that continues to color the history of the Indonesian people.
Example: the attack on the Ahmadiyya Community in Cikeusik, Pandeglang, West Java by
the community which resulted in 3 (three) Ahmadiyah deaths and 5 (five) injuries (Ulum,
2011). In addition, there was an attack on a Shia settlement in Karanggayam Village,
Sampang, Madura, on August 26, 2012 (Bisri, 2012). So the urgency of the importance of
learning internal religious tolerance at PPIM Ngruki is an activity to make students aware
that Islam as a teaching contained in the Qur’an and Hadith is one. But in social reality, the
way Muslims are religious is very diverse and varied. Experts in Islamic studies have named
this phenomenon as Islam is one in diversity.
Why are Muslims in one faith, but the rest are very diverse? Some experts answered that
this happened because each group felt they had the authority to translate Islam according to
their respective social demands (Syarif, 2015). In this perspective, the primordialism of
internal Islamic groups is still an acute problem that characterizes the history of Islam in
Indonesia. Although theoretically, Islam is not a pro-primary religion, but when Islam is
embraced and internalized by a group of people, Islam’s internal primordialism is born.
Seeing this fact, the internal primordialism of Islam is human nature which is always present
in Islamic society. Its existence cannot be denied or even ignored. It should be noted that
Islam’s internal primordialism with all its characteristics is negatively correlated with living
together in social life to build ukhuwah Islamiyah. In PPIM Ngruki’s perspective, these
innate traits must be followed by awareness of the presence of other people who have
different views and expressions of Islam. The possible solution that can be offered to
overcome the internal primordialism of Islam is to build Islamic internal inclusivism. What
is meant by internal Islamic inclusivism is the thought and understanding that holds that
within Islamic groups there is goodness and truth. Negative potentials in Islamic internal
primordialism are eliminated and directed at ukhuwah Islamiyah (Penyusun, 2012).
Learning religious tolerance at PPIM Ngruki is actually an effort to make the nature of
religious tolerance into the culture of the pesantren environment. Building a culture of
religious tolerance at PPIM Ngruki means cultivating diversity in the form of respecting
others regardless of religious organization, race and class (Penyusun, 2012). Therefore,
learning religious tolerance means practicing acts of religious tolerance with the principle of
respecting differences, to strengthen ukhuwah Islamiyah and ukhuwah wathaniyah. In other
words, religious tolerance learning tries to instill the attitude of PPIM Ngruki residents to
accept differences in living diversity.
Through religious tolerance learning, PPIM teaches that Islam should not impose its
religious teachings on others. The students are trained to live religiously and democratically
at the same time, namely to respect and respect religious and cultural diversity. To increase
religious tolerance, the students are asked to practice the teachings of Islam correctly, namely
1) They must not harass, let alone demean and insult other people’s religions; and 2) The
students are encouraged to take proportional actions of tolerance, namely not to mix up the
teachings of one religion with another.
PPIM Ngruki as one of the Islamic educational institutions seeks to produce students
who are tafaqqahu fiddien, namely students who have a kaffah understanding of Islam and

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are ready to carry out Islamic teachings as a whole, are virtuous, are willing to accept others
regardless of the background of sects and religious and cultural organizations. (Penyusun,
2012). Based on this, PPIM Ngruki implemented integrated religious tolerance learning with
PAI subjects. This is important to do as PPIM Ngruki’s response, both long term and short
term, to the possibility of the emergence of symptoms of intolerance, both micro and macro
at the local and national levels.
3. Proportionate placement of religion within the framework of nationality and state
The urgency of learning religious tolerance at PPIM Ngruki within the framework of
nationality and statehood is to place religion (Islam) proportionally in nationality and
statehood. PPIM Ngruki considers that religious tolerance learning has an interest in
instilling in students so that the articulation of Islam in nationality runs proportionally. What
is meant by proportional articulation of Islam is that students are part of the people and
nation, so that students contribute to Indonesian nationalism. Therefore, one of the themes
carried out in this framework is that santri must become supporters of Indonesian
nationalism. In addition, a santri makes Indonesia a place to do good deeds. A true Islam and
a true nationalist. Furthermore, for PPIM Ngruki, Muslims as the majority population of
Indonesia should be the protectors of other religious people. In addition, in the perspective
above, PPIM Ngruki balks at imposing Islam on others, looking down on other religions,
especially by using violent means in the name of Islamic truth.
Thus the learning of religious tolerance at PPIM Ngruki seeks to 1) Equip the students
to have insight and knowledge about religious tolerance correctly; 2) Equipping students to
have the skills to apply religious tolerance by Islamic law; and 3) Equipping students to
avoid acts of intolerance and violence by losing their sense of humanity, however in the
name of the truth of Islam.
Furthermore, related to the implementation of the PAI curriculum containing religious
tolerance, the problem with changing the mindset of PPIM Nguki managers is especially for
teaching staff or Teacher and Teacherah. The problem is a request for educators or Teacher
and Teacherah to change in the way of thinking, behaving and working in learning. This
change is in the form of the unification of three learning paradigms, namely the Active Santri
learning paradigm or Student Active Learning (SAL), problem-solving and discovery-based
learning and the position of educational staff or Teacher and ustadz as motivators, directors
and learning controllers. Third, the learning paradigm is integrated in the scientific approach.
PAI K-13 learning content of religious tolerance is still separate in four subjects: Akidah
Akhlak, Al-Qur'an Hadith, Jurisprudence and History of Islamic Culture. Therefore, the
learning of religious tolerance at PPIM Ngruki has not been integrated into a single unit of
religious tolerance material. As far as available data, it can be concluded that PPIM Ngruki
has not yet developed a learning method for religious tolerance. So far, religious tolerance
learning has followed the K-13 scientific approach, there is no typical model for religious
tolerance learning.
CONCLUSION
PPIM Ngruki implements religious tolerance education through two approaches, namely 1)
integration of subjects, and 2) integration of learning outside the classroom. Religious tolerance
material is integrated into subjects, namely Al-Qur’an Hadith, Akidah Akhlak, Fiqh, and History of
Islamic Culture. Furthermore, religious tolerance material is taught outside the classroom through a
program prepared by the Care Unit and Imaratu Syu’unit Thalabah (IST). The materials taught
include tolerance, deliberation, neighborly etiquette, worship practices, and local culture, ukhuwah
Islamiyah, and moral education. By teaching religious tolerance, students are embedded in an attitude

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of religious inclusiveness, having a view of equality and non-discrimination, understanding, and
forming a religious Islamic boarding school environment. Thus, religious tolerance education
implemented at PPIM Ngruki is part of the pesantren’s strategy to break some people's negative
stigma of being an intolerant pesantren. This study also shifted from a conservative orientation to an
innovative moderate orientation. The drawback in this study is that it does not include quantitative
data on the level of religious tolerance, which can be done in further research.
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