Multicultural Islamic Education Learning System

Jurnal Hunafa: Studia Islamika, Volume 18, No.2, p.
158-312
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MULTICULTURAL ISLAMIC EDUCATION LEARNING SYSTEM

IMPLEMENTATION IN THE DIGITAL ERA
Anisa Dwi Makrufi1*, Tumin2, and Yusuf Abdul Hasan3
1
Pendidikan Agama Islam, Fakultas Agama Islam, Universitas Muhammadiyah Yogyakarta,
Yogyakarta, anisadwimakrufi@fai.umy.ac.id
2
Yogyakarta, tumin@umy.ac.id
3
Yogyakarta, yusufahasan@umy.ac.id
Abstract. This article aims to discuss the implementation of multicultural

education through religious education in schools, especially in the digital
era. In conducting this research, the relevant literature has been carried
out. As a result, Islamic Education is a forum to provide a religious
understanding that is inclusive of the community, which is ultimately
expected to contribute to forming a multicultural society with a
harmonious life. Multicultural education involves at least three things: a)
ideas and awareness of the importance of cultural diversity, b)
educational reform movement and c) process. The learning system of
Islamic Education that has multicultural insight should be done by
integrating multicultural insights with existing Islamic Education
material. Principals and the government are also needed in providing
debriefing or training and the like. The method used must also be
packaged in such a way as to condition students to interact with each
other in harmony. Likewise, the evaluation process carried out must be
based on the principle of fairness objectively rather than subjective to
certain groups.
Keywords: Multicultural Education, Religious Education, Digital Era.
Abstrak. Artikel ini bertujuan untuk membahas implementasi pendidikan

multikultural melalui pendidikan agama di sekolah, khususnya di era
digital. Untuk mencapai penelitian ini, literatur yang relevan telah
dilakukan. Oleh karena itu, Pendidikan Agama Islam merupakan wadah
untuk memberikan pemahaman keagamaan yang inklusif kepada
masyarakat yang pada akhirnya diharapkan dapat berkontribusi dalam
pembentukan masyarakat multikultural dengan kehidupan yang harmonis.
215 Jurnal Hunafa: Studia Islamika

Jurnal Hunafa: Studia Islamika, Volume 18, No.2, p. 158-312
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P-ISSN: 1411-125X
Pendidikan multikultural setidaknya melibatkan tiga hal, yaitu: a) gagasan

dan kesadaran akan pentingnya keragaman budaya, b) gerakan reformasi
pendidikan, dan c) proses. Sistem pembelajaran Pendidikan Agama Islam
yang berwawasan multikultural harus dilakukan dengan mengintegrasikan
wawasan multikultural dengan materi Pendidikan Islam yang ada.
Keterlibatan kepala sekolah dan pemerintah juga diperlukan dalam
memberikan pembekalan atau pelatihan dan sejenisnya. Metode yang
digunakan juga harus dikemas sedemikian rupa untuk mengkondisikan
siswa berinteraksi satu sama lain secara harmonis. Demikian juga proses
evaluasi yang dilakukan harus berdasarkan prinsip keadilan secara
objektif bukan subjektif kelompok tertentu.
Kata Kunci: Pendidikan Multikultural, Pendidikan Agama, Era Digital.
Introduction
Indonesia is a pluralistic nation, and even Indonesia is one of the largest

multicultural countries in the world. However, this multiculturality of the Indonesian
can be likened to a double-edged knife. On the one hand, it becomes a valuable
potential in developing nation civilization. But, on the other hand, if it cannot be
managed properly, this multiculturality will create conflict that can destroy the joints
of the nation's life and even the nation's disintegration.
The applied national education system plays a vital role in realizing an

egalitarian society, accepting and respecting differences so that the conflict caused by
these differences does not need to occur. However, when inter-cultural harmony is
still disrupted, education policies and implementation are highlighted. Especially
religious education, often "scapegoated" and considered a failure in realizing a
peaceful society. However, religious education is full of values, especially in
instilling the importance of love and harmony among humans. The present research
was done using library resources with an analytical and investigative approach.

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In response to this problem, the idea is now emerging to implement

multicultural-minded religious education, considering that this nation is multicultural.
Based on what has been stated, it needs to be studied deeply and sustainably about the
idea of multicultural-minded religious education to become an alternative solution in
increasing the role of religious education in the National education system.
Multicultural education has become a timeless topic. However, at any time,

religious conflicts and cases of racism still occur, both in Indonesia and abroad.
Therefore, it is crucial to create a multicultural education concept in line with current
technological developments, especially the internalization of multicultural education
through religious learning.
We know that religious conflicts and racism can easily emerge through social
media in this digital era. Some time ago, there was racism between blacks and whites
in America. In France, we recently witnessed how President Emmanual Macron's
attitude offended Muslims worldwide through tweets on his social media related to
caricatures of the Prophet Muhammad.
Multicultural Education in Indonesia
Definition of Multiculturalism
Before discussing the discourse of multiculturalism in education, it is better if

we first understand the concept of multiculturalism. In simple terms, multiculturalism
means "cultural diversity"1. Three terms are often used to describe a society that
consists of such diversity - both diversity of race, religion, language, and different
cultures - namely plurality (plurality), diversity, and multicultural (multicultural).
However, the three terms do not represent the same thing, even though they refer to
the existence of 'unity'.
1 Scott Lash dan Mike Featherstone (ed.), Recognition and Difference: Politics, Identity,
Multiculture. (London: Sage Publication, 2002), 2-6.

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Conceptually there are significant differences between plurality, diversity, and

multiculturalism. According to Azyumardi Azra, the core of multiculturalism is a
worldview - which is finally implemented in policies - about the willingness to accept
other groups equally as a unit, regardless of cultural, ethnic, gender, language, or
religious differences2. If plurality only represents the existence of pluralism (more
than one), multiculturalism affirms that with all the differences, they are the same in
public space.
Multicultural Education
Multicultural education is usually interpreted as cultural diversity in society

and sometimes interpreted as education to foster students' attitudes to respect the
cultural diversity of society3. Azra defines multicultural education can be defined as
education for or about cultural diversity in responding to changes in the
demographics and environmental culture of specific communities or even the world.
Azra also defines multicultural education as a field of study and disciplines that
emerge with the primary goal of creating equal educational opportunities for students
about race, ethnicity, social class, and different cultural groups4. Crendall in Dawam
sees multicultural education as education that takes students' backgrounds from
aspects of ethnic diversity, race, religion (religious beliefs), and culture5.
Based on the above definitions, everything leads to the same goal, namely
how through the media of education can realize a strong, advanced, fair, prosperous,
2 Azyumardi Azra, Merawat Kemajemukan Merawat Indonesia. (Yogyakarta: Institute
Pluralism dan Multikulturalism Studies (Impulse) dan Kanisius, 2007), 13.

3 Dede Rosyada, Pendidikan Multikultural melalui Pendidikan Islam, dalam Didakta Islamika:
Jurnal Kependidikan, Keislaman, dan Kebudayaan, Vol. VI, Nomor 1, Januari 2005, . 21-22.
4 Azyumardi Azra, Pendidikan Multikultural: Membangun Kembali Indonesia Bhineka Tunggal
Ika, dalam Taqofah, Vol. Nomor 2 tahun 2003, 21.

5 Ainurrafiq Dawam, Emoh Sekolah, Menolak Komersialisasi Pendidikan dan Kanibalisme
Intelektual Menuju Pendidikan Multikultural. (Yogyakarta: Inspeal Ahimsakarya Press, 2003), 100.

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and prosperous nation without differences in ethnicity, race, religion, and culture.6
His passion is to build strength in all sectors to achieve mutual prosperity, have high
self-esteem, and be valued by other nations.
In addition, multicultural education can also be interpreted as developing all

human potential and respecting its plurality and heterogeneity because of cultural,
ethnic, and religious diversity. Thus, multicultural education can solve the dangers of
horizontal conflict7.
In his book Multicultural Education: Teacher Guide to Linking Context,

Process, and Content, Hilda Hernandez defines multicultural education as a
perspective that recognizes the political, social, and economic realities experienced
by each individual in complex and diverse human encounters and reflects the
importance of culture, race, sexuality, and gender, ethnicity, religion, social status,
economy, and exceptions in the education process. or, in other words, the educational
space as a media for the transformation of knowledge should be able to provide the
values of multiculturalism by respecting and respecting a pluralistic reality, both its
background and the socio-cultural basis that surrounds it8.
James Bank (1994) explained that multicultural education has several

interrelated dimensions between one and the other, namely: First, Content
Integration, which integrates various cultures and groups to illustrate fundamental
concepts, generalizations, and theories in subjects/disciplines. Second is the
knowledge construction process, which brings students to understand the cultural
implications of a subject. Third, an equity pedagogy, namely adjusting the teaching
method with the way students learn to facilitate the academic achievement of diverse
students in terms of race, culture, or social. Fourth is prejudice reduction, which
6
Rusli, R., & Nurdin, N. (2021). Understanding Indonesia millennia Ulama online knowledge
acquisition and use in daily fatwa making habits. Education and Information Technologies.
https://doi.org/10.1007/s10639-021-10779-7
7 Imron Mashadi, Pendidikan Multikultural. (Jakarta: Balai Litbang Agama, 2009), 49.
8 Maslikhah, Quo Vadis Pendidikan Multikultur. (Salatiga:Kerja sama STAIN Salatiga Press
dengan JP Books, 2007), 47.

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identifies the characteristics of student race and determines their teaching methods9.
In addition to the four dimensions of multicultural education mentioned above in his
book, the dimensions of empowering school culture as one dimension of multicultural
education are added. Schools as formal educational institutions are a gateway to
carrying out the task of developing a culture for students. As a gateway, schools must
have the strategic strength to create a positive culture by the philosophy of society.
Finally, schools must be a driving force in changing the structure of a lame society10.
From the various definitions that the experts have conveyed, the basics of
multiculturalism education can be taken, namely:
a. Multiculturalism education is a process of development. That is a process not

limited by space, time, subject, object, and relation. This process is usually done
anywhere, anytime, for anyone and related to anyone.
b. Multiculturalism education develops all human potential, namely the previously
existed and was possessed by humans. Namely intellectual, social, religious,
moral, economic, technical potential, politeness, and of course ethnic culture.
c. Multiculturalism education is education that respects plurality. Education that
upholds the diversity of cultures, ethnicities, and religious traditions, namely a
very urgent attitude to be socialized11.
The six objectives of multicultural education are:
1) Develop diverse historical perspectives from community groups.

2) Strengthen cultural awareness that lives in the community.
3) Strengthening intellectual competencies of cultures that live in society.
4) Eradicate various prejudices.
9 Choirul Mahfud, Pendidikan Multikultural. (Yogyakarta: Pustaka pelajar, 2006), 175-176.

10 Choirul Mahfud, Pendidikan, 175-176.
11 Umi Khumaidah, Pendidikan Multikulural,Menuju Pendidikan Islami Yang Humanis yang
ditulis dalam buku Pendidikan Islam Dan Tantangan Globalisasi. (Yogyakarta: Presma Fakultas
Tarbiyah UIN Sunan Kalijaga periode 2003-2004 dan AR-RUZZ MEDIA, 2004), 266.

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5) Develop understanding of the ownership of planet earth.

6) Develop social action skills.
Multicultural Education in Indonesia
Multiculturalism is a process of civilization. Therefore, the educational

process is a civilizing process, so the multiculturalism community can only be created
through the educational process12. Education has an essential role in shaping public
life. Besides that, it is also believed to play a significant role in shaping politics and
culture. Thus, the function of the media is as a medium to prepare and shape social
life so that it will become the basis of educational institutions full of ideological
values13.
Human nature and human nature must be respected and valued, there are the
main dimensions of human beings and their needs. Paying attention to human nature
in the context of multicultural education is very significant because of several things:
a. Multicultural education considers that humans have several dimensions that must
be accommodated and developed as a whole. Therefore, the orientation of
multicultural education is to "humanize humans". Here can be explained further
that humanity is the recognition of plurality.
b. Multicultural education does not tolerate curriculum inequality. On the contrary,
multicultural education recognizes and respects the differences in scientific
philosophy. Because according to the very diverse human dimension, a person
will develop himself according to his talents and interests. Therefore, it is
irrelevant when multicultural education only develops the quality of mere
intellectual cognition.
12H.A.R. Tilaar, Multikulturalisme Tantangan-tantangan Global Masa Depan Dalam

Transformasi Pendidikan Nasional. (Jakarta: PT. Grasindo, 2004), xxvii.
13 M. Agus Nuryatno. Madzhab Pendidikan Kritis Menyingkap Relasi Pengetahuan, Politik,
dan Kekuasaan. (Yogyakarta: Resist Book, 2008), 81.

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c. Multicultural education is only trying to become a golden bridge for separating

educational institutions from humanity. This assumes that multicultural
education always accommodates all the desires and needs of all people. This
means that multicultural education must not distinguish between intellectual,
spiritual, material, emotional, ethical, aesthetic, social, economic, and
metaphysical needs from all walks of life with various strata. Thus, educational
institutions will not be separated from their local area. Furthermore, multicultural
education requires the cost of education to be very light and can be reached by all
levels of society.
Multicultural education needs to be adopted and accommodated for the needs

of contemporary Indonesia. That is because it involves the nation's diversity that is
already familiar to us. This is extraordinary wealth, the potential for pluralism which
becomes a landscape and panorama of the wilderness that will never be exhausted to
be explored.
Another reason is global development that brings changes in socio-political,

economic, and cultural relationships. The dominance of developed countries, which is
the center of the spread of the single world Islam, has forced uniformity of patterns
and modern lifestyles, both through entertainment, food and beverage, and fashion of
clothing. Gunung Kidul people accustomed to eating traditional food are conditioned
to enjoy unfamiliar pizza hut or spaghetti from their daily tastes, drinking coca cola
can raise the status of social prestige, poco-poco salsa, lambada, hit young and old.
Such forms of globalization have gained tremendous reinforcement of the almost
unstoppable power of capitalism. The world has split into two north and south polar.
The first to represent the world of progress is snowballing, while the latter is still
noisy about identity.
Multicultural education as an alternative education should be developed and

used as a model of education in Indonesia for the following reasons:

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1) The reality is that Indonesia is inhabited by various tribes, nations, ethnicities,

religions, with diverse languages , and brings heterogeneous cultures and diverse
traditions and civilizations.
2) The plurality has inherently existed since the Indonesian nation existed.
3) Society opposes business-oriented education, commercialization, and capitalists
who prioritize certain groups of people.
4) The community does not want violence and arbitrariness to exercise the rights of
everyone.
5) Multicultural education as a fanaticism resistance that leads to various types of
violence and arbitrariness.
6) Multicultural education provides hope in overcoming the various community
upheavals lately.
7) Multicultural education is full of human, social, natural, and deity values14.
The approaches that might be possible in multiculturalism education are

historical; sociological; cultural; psychological; aesthetics; and a gender perspective
approach15. The method commonly used in multicultural based religious learning is
contribution method; enrichment method; transformation method; methods of
decision making, and social action16.
From the explanation above, it is necessary to elaborate on this concept in

various types of learning activity reforms: first, curriculum reform, which requires a
new curriculum that is consistent with historical analysis and must follow cultural
pluralism. Second, teach the principles of social justice. Third, developing
multicultural competencies, namely, developing sub-ethnic identities through cultural
14Maslikhah, Quo Vadis Pendidikan Multikultur159.

15Zuly Qodir, Pendidikan Islam Transformatif: Upaya Menyingkap Dimensi Pluralis dalam
Pendidikan Aqidah Akhlak. Tashwirul Afkar (Edisi No. 11 Tahun 2001), 38-43.
16 Suparta, Islamic Multicultural Education: Sebuah Refleksi Atas Pendidikan Agama Islam di
Indonesia. (Jakarta: Al-Ghazali Center, 2008), 137-140.

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activities. Fourth, implement educational equality, which is carried out by teaching

that does not offend certain traditions.
The Role of Islamic Education in Building Multiculturalism in Indonesia
It cannot be denied that the Indonesian nation is a nation that is multicultural,

multireligious, multi-ethnic, multi-lingual, and so on. In multiculturalism, the
Indonesian people are in a prosperous position. The plurality of the Indonesian nation
does not only have implications for social life but also on religious life.
So that the multicultural conditions possessed by the Indonesian people also

have implications for Islamic religious education. This condition can be understood
considering that Islamic religious education must interact with other values and
religions that have been adopted or are being embraced by the people around them.
Moreover, historical dialectics that produce a dialectic between religious groups,
force all parties not to be exclusive to the patterns and ways and truths they adhere to.
Because coercion will only lead to the negative stigma felt by Muslims, that
Muslims like violence, terrorists, and other negative labels. So Islamic education
must improve or be unproductive among Muslims.
Communities that continue to change, with conditions that lead to things that
are sometimes paradoxical to Islamic teachings and even far from deviating from
Islamic teachings, are conditions that must be addressed wisely. But it is undeniable
that Islamic education must also be attractive and populist, not public, and continue to
give color to the rapidly changing society. This means that Islamic teaching has a
social-historical background that forces people to continue to innovate so that they
are not abandoned even by the ummah.
The next multicultural education strategy needs to be elaborated in the

implications at school. In some experts and empirical reality, seven implications of

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educational strategies can be drawn up with a multicultural approach. The seven

implications can be explained as follows.
1. Building the Paradigm of Inclusive Religion in the School Environment

2. Appreciating Language Diversity in Schools
3. Building a Sensitive Gender Attitude in Schools
4. Building Critical Understanding and Empathy Against Injustice and Social
Differences
5. Building Ethical Discrimination Attitudes
6. Appreciating Differences in Capabilities
7. Appreciating Age Differences.
Responding to the condition of the school as a multicultural "world",

policymakers and school citizens must change the paradigm and school system into a
multicultural paradigm and school system. Simultaneously or gradually, the design,
regulations, curriculum, learning tools, and the physical environment must be
rearranged, or the multicultural-based school infrastructure based on the agreement of
the school community. Furthermore, the most important thing is to continually orient
students to the school, especially new residents, socialization, teacher, and senior role
models, habituating multicultural attitudes and behaviors, and reward and punishment
about the consistent implementation of school culture.
Multiculturalism approaches closely with values and habituation, so that it

needs deep insight and understanding to be applied in learning, modeling, and daily
behavior. The process is expected to develop sensitivity, positive appreciation, and
creative power. Teacher competency becomes very important as a motor of education
with a multicultural approach.
Before discussing the role of PAI in building multiculturalism in Indonesia, it

would be better for us to know the views of Islam on the principle of
multiculturalism. Islam as a religion is revealed to bring peace and peace. Thus, all

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forms of terrorism, brutality, destruction, and acts of violence perpetrated by radical

Muslim groups in the name of Islam conflict with the essential character and peaceful
mission of Islam itself. There is no doctrine in Islam and other religions that teach
terrorism, brutality, destruction, burning, or other acts of violence17.
As a set of teachings and values, Islam puts the concepts and doctrines that
give mercy to al- ‘alamin. As teaching that contains normative values, Islam is full of
teachings that respect the pluralist-multicultural dimension in viewing and placing
human dignity and dignity, both as individual beings and social members. For
example, in the Qur'an, it is explained about the obligation of a Muslim to become a
peacemaker, namely, always to maintain peace and harmony in his environment.
Allah says in the letter An-Nisa: 114, which means: "There is no good in most of their
whispers, except to tell (people) to give alms, do good (good), or do islah (peace)
among humans". This obligation is not only addressed to brothers and sisters of the
same religion because Allah SWT, expressly states that humans come from a man
(Adam) and a woman (Eve), so that they are all brothers.
Furthermore, Islamic teachings also oblige his followers to prevent all forms
of persecution their "brothers" want to do to their "brothers". As stated in the hadith
of the Prophet, which means: "Help your brother, whether he is persecuting or
persecuted. A friend asks, O Messenger of Allah, we will help him if he is persecuted,
but how do we help him if he applies persecution? The Prophet answered: Block and
prevent him from doing wrong. That is the help for him ". (HR Bukhori).
So great are the teachings of Islam, so, if a Muslim wants to be serious in

studying and practicing it in its entirety (kaffah), then the existence of Muslims will
17Yulia Riswanti, Urgensi Pendidikan Islam dalam Membangun Multikulturalisme ditulis

dalam Jurnal Kependidikan Islam. (Yogyakarta:Jurusan Kependidikan Islam Fakultas Tarbiyah dan
Keguruan UIN Sunan Kalijaga,2008), 31.

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truly be a blessing for their environment (rahmatan lil ‘alamin)18. Among Islamic
values that value multicultural pluralism are:
1. The concept of equality (as-sawiyah) which views humans as essentially equal.

The only qualitative differentiation in the view of Islam is piety. During the last
pilgrimage, the Prophet Muhammad made a statement with global ethics: "O
mankind, everyone comes from Adam while Adam from the extract of the land.
Arabs are no more noble than non-Arabs, white people are no more noble than
black people, except for the excess of their devotion” (Abu Hurairah). This
proves that Islam does not discriminate against treatment based on race, religion,
ethnicity, ethnicity, or nationality. It is only one's devotion distinguishes it before
the Creator.
2. The concept of justice (al-‘adalah) dismantles the culture of nepotism and
corrupt attitudes, both in politics, economics, law, rights and obligations, and
even religious practices. Al-Qur'an instructs us to be fair to anyone (An-Nisa ':
58), not to let hatred towards one party encourage us not to be fair (Al-Maidah:
8). The fair must be done to oneself, family, group, and opponents.
3. The concept of freedom or independence (al-hurriyah), which views all human
beings as essential servants of God, is not a servant. Rooted from this concept,
humans in the view of Islam have independence in choosing professions,
choosing areas of life, even in determining the choice of religion, they cannot be
forced as stated in the Qur'an Al-Baqoroh: 256.
4. The concept of tolerance (tasamuh) which is the attitude of allowing and
respecting the beliefs of others without the need for approval. Thus, tolerance can
be interpreted as giving independence to small groups to adhere to and express
18Muhammad Yusri FM, Prinsip Pendidikan Multikulturalisme dalam ajaran agama-agama

di Indonesia, ditulis dalam Jurnal Kependidikan Islam. (Yogyakarta: Jurusan Kependidikan Islam
Fakultas Tarbiyah dan Keguruan UIN Sunan Kalijaga, 2008), 8.

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their political and religious views, to give special rights as obtained by large
groups.
Tolerance in the association of life among religious people is not tolerance in

spiritual matters, but rather the manifestation of the religious attitude of followers of a
religion in social life between people who are not religious, in social issues, or
general welfare.
The fact that people have differences is a challenge for Islamic religious
education that carries the mandate to convey Islamic teachings to arrive at the right
target. In this context, the problem is not only a matter of rejection from people who
disagree with Islamic teachings conveyed through Islamic religious education but
also misinterpretation of people who accept Islamic teachings, giving rise to actions
or meanings of Islamic teachings that are not following the teachings of Islam itself.
The issue of violence in the name of religion that occurs at this time often
uses alibis to carry out the teachings of Islam (jihad), as according to Imron (2009),
terrorist bombers that arise in various regions in Indonesia are on behalf of religion to
establish an Islamic State. However, this certainly does not mean that the perpetrators
of violence do not understand and understand religion but can, on the contrary,
understand and understand the teachings of religion.
The potential for the difference in understanding and interpreting teaching is

legitimate and inevitable. The problem is that the emergence of truth claims by
denying the truth of people (claim truth) will lead to excesses in the humiliation of
other groups, who have different thoughts and meanings. This is the same as claiming
that our religion is the truest, which means the religion of others is wrong.
So Islamic religious education is a place to transfer Islamic values, at least

placed in a wise position on the community's condition (local wisdom). It guides the
people who are still considered wrong in religion because their religion is necessary.

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But giving up blindly everything that is not in line with the religious point of view
requires a more profound discussion and understanding.
Because differences inherent in someone who raises identity is inevitable,

every human being is born by carrying a diverse personal identity, be it ethnic,
language, race, religion, social class, social identity, or social status. Personal identity
inherent in someone is given, but social constructs are also results. So that diversity
causes a different pattern of view of one problem. Adverse problems cause this or
because there is no intention but because of the limited personal existence of
receiving and interpreting something.
Muslims will be divided into 73 groups, occurring because it is indeed a

person's point of view in understanding teaching that is influenced by personal
background, both historical and interpretation of the teachings that make it possible to
differ. And that difference should be eaten as grace rather than a disaster. Because if
it is not addressed by tolerance, it will bring about a tense, mutually exclusive social
relationship, efforts to eliminate a particular identity by force. And these coercive
efforts often cause ongoing tensions and conflicts.
Islamic education provides provisions to improve the ability of religious

rituals and monotheistic beliefs, but should Islamic education provide requirements to
enhance social and human morality. Islamic education is oriented not only vertically
but also horizontally. It teaches how to worship God and how to respect other people.
Even so, the person has different beliefs. Although this is a challenge for Islamic
education, at least the pattern of Islamic education has a multicultural paradigm. So
that all who tend to be exclusive become inclusive. At least the reflection on all
components of urgent Islamic Education is carried out to improve the pattern of
Islamic education so that the goals of Islamic education are in line with the aim of
Islam as a religion of rahmatan lil alamin.

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Islamic education as a concrete manifestation in maintaining religious values

that are sacred to the truth as Azra revealed that Islamic education is attached to the
basics of Islamic teachings and all its cultural instruments. So that education is seen
as a tool to achieve goals for the community. Islamic religious education functions as
an agent of culture and certainly has benefits for Muslims. By prioritizing
understanding of the values and culture of others.
As is often seen in some literature on differences, fiqh schools have said

"Madzhabi shawab wa yahtamilu khata ', wa madzhabu ghairi khatha' wa yahtamilu
shawab" (Muhammad Abu Al-Fath Al-Bayunni, 1983). Universal-transcendental
Islamic values are a necessity that cannot be denied maintaining their existence and
becoming a benchmark in concrete life. The values of honesty, discipline, hard work,
life in peace with peace, simplicity, and others are owned by all religions and
possessed by the religion of Islam, which is certainly a charge that must be
maintained by Islamic religious education.
So that the understanding of education that is "critical" about the social

conditions of society is the provision of multicultural-based Islamic education.
Because critical understanding will make a positive contribution to the understanding
of other groups beyond the understanding they have. So that the understanding that is
expected to be obtained by Islamic education is accompanied by an awareness of
being fair, just, respectful and most importantly understanding the social conditions
that are different from the lives of the social community.
Concept of Multicultural Islamic Education Learning System in a Digital Era

To develop and implement multicultural-minded religious education, it is
better to start from planning and then continue with the learning process in school.
The following will explain aspects of planning and several essential components in
learning multicultural-minded PAI.

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Planning
Planning has an important role in determining the success or failure of an

education. The wise say, "no plan-no future", without planning there is no future.
With good planning, the quality of education cannot be guaranteed without the
implementation of a good education. In contrast, poor performance will hinder the
achievement of quality education.
There are at least two parties involved in planning the development of

multicultural-minded religious education, namely the principal as the top leader and
PAI teacher. The principal must understand the importance of multicultural education
to support its implementation through religious education. It would be better if the
headmaster formulates the school's vision and mission concerned with the style of
multicultural education. When multicultural education becomes part of the school's
vision, and mission, the school activity program will also lead to multicultural
development.
PAI teachers are also required to understand the concept of multicultural

education completely. Because specifically, they were not prepared to become
multicultural-minded religious teachers when they attended education/lectures in
teacher training. In this case, the teachers should be given training, workshops, and
multicultural-minded religious education. Therefore, the role of school leaders or
local governments is very much needed. If the PAI teacher in question has understood
the concept of multicultural education, it is expected that PAI teachers will become
professional in developing multicultural learning tools19.
Learning process
19 Muhammad Kosim, PAI dalam Perspektif Multikuturalisme. (Jakarta: Balai Litbang

Agama, 2009), 235.

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At least four essential components in the learning process must be considered:

goals, material, methods and approaches, and evaluation. The four components need
to be developed in multicultural education.
1. Aim
In general, there are five objectives of Islamic education, namely, to realize
students who:
a. Worship to Allah SWT
b. Able to carry out their duties as Khalifah fi al-Ardh
c. Strengthening habl min Allah and habl min al-nas well
d. Obtain happiness in the world and the hereafter, and
e. Become perfect human (insan kamil).20
The third objective, which is to strengthen habl min Allah and habl min
al-nas well, is a goal that is relevant to the concept of multicultural education.
While in Law Number 23 of 2003 concerning the National Education System,
article 3 explains that the objectives of national education are: To develop the
potential of students to become human beings who believe and fear the Almighty
God, are noble, healthy, knowledgeable, capable, creative, independent, and
become citizens of a democratic and responsible country. Therefore, apart from
faith, piety, and noble character, "being a democratic citizen" is the keyword of
multicultural education.
From the above objectives, multicultural-minded religious education

becomes relevant to be applied. In operationalizing these objectives, spiritual
teachers can also develop them into the purposes of each of the essential
competencies of the established competency standards.
2. Curriculum and material
20 Ramayulis, Ilmu Pendidikan Islam. (Jakarta: Kalam Mulia, 2002), 134-136.

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Ministerial Regulation No.22 of 2006 concerning the Content standard is

indeed regulated and stipulated regarding competency standards (SK) and basic
Competencies (KD) of all subjects of each type and level of education, including
religious matters. This means that the learning material has been determined
based on the SK and KD. It also needs to be emphasized that the scope of the
PAI is five21, namely:
a. Al-Qur'an
When learning how to read Al-Qur'an (tajwid), students will understand that
the diversity of languages is sunnatullah. Then cultivate an understanding
for students to recognize and respect language differences that will give birth
to different cultures.
b. Aqeedah
Aspects of aqeedah can also be packaged with insights into multicultural

education. A person who believes/has strong faith in Allah SWT will respect
other groups with different beliefs. This award does not mean following or
acknowledging their beliefs but living in harmony and not hurting each
other.
c. Aspects of worship
The aspect of worship can also be developed by raising awareness to

students that each religion has a different ritual or worship. As a Muslim,
you must carry out the rituals of worship that are ordered. They also must
respect if other religions carry out worship, but they may not follow or
oppose the rituals of other religions.
d. Moral aspects
21 Muhammad Kosim, PAI dalam Perspektif …. (Jakarta: Balai Litbang Agama, 2009), . 237.

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While the moral aspect is also an ample opportunity to be integrated with

multicultural insight, morals in Islam not only regulate good relations with
al-khaliq and fellow Muslims alike, but more broadly than that Islamic
morals that relate to humans include parents, family, neighbors, brothers,
and sisters, to brothers of different religions.
e. Historical aspects
Students are expected to understand Islam as dogmatic and Islam historically

through this aspect. Not always between the two have a positive correlation.
There may be cases that deviate from the religious dogma itself. But the
historical aspects taught in PAI learning, in essence, want to know the
history of the past to take lessons to actualize in the present context.
With efforts like this, the development of multicultural insightful

religious education through material components can be applied. In terms of
curriculum, this kind of effort is part of an integrated curriculum, namely
multicultural education integrated into PAI learning.
3. Method
One of the problems that are often considered to be the failure of Islamic
education in realizing students who believe and fear Allah SWT and morality is
that learning Islamic Education still seems more verbalised. As a result, PAI
learning is only "known" not "imbued" by students so that their personalities are
less reflective of being an educated Muslim. In response to this, PAI learning is
expected to apply various methods.22 Reforming PAI learning should be done
from teaching to education, from teacher-centered learning to learner-centered
22
Kurniati, K., Nurdin, N., & Nurasmawati, N. (2020). Improving Students’ Cognitive and
Affective Domains Students through Fostering Teacher Development International Journal of
Contemporary Islamic Education, 2(2), 56-70.

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learning. The methods that need to be used to instill faith and devotion, and
morality to students, according to Abdurrahman An-Nahlawi are as follows:
a. The dialogue method of the Qur’ani and Nabawi includes descriptive,

narrative, and argumentative dialogue
b. Educate through the stories of the Qur'an and Nabawi
c. Educate through parables
d. Educating through exemplary
e. Educating through application and example
f. Educating through lessons and advice
g. Educating through making fun and making fear.23
According to Muchtar in his book Educational Jurisprudence, Islamic

education methods generally consist of five, namely: exemplary methods,
habituation, advice, attention, and punishment.24
Multicultural-based religious development can use the method above,

which is tailored to the material and conditions of the students. But the most
important thing is through the exemplary method of the teacher and the
surrounding environment. Then this method is also developed with varied
learning models, so students do not only learn to understand the concepts or
theories of knowledge but are able to socialize with their friends in forming a
team. This is possible considering that experts have developed some learning
models.
4. Evaluation
23
Abdurrahman an-Nahlawi, Pendidikan di Rumah, Sekolah, dan Masyarakat, (Jakarta:
Gema Insani Press, 1995), 204.
24 Heri Jauhari Muchtar, Fikih Pendidikan. (Bandung: PT. Remaja Rosdakarya, 2008), 19.

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To achieve educational goals, learning evaluation must be done. At least

there are two evaluation functions in education: a. the process of activities for the
advancement of education, compared to the objectives that have been received
(feedback) for improving education; b. efforts to obtain information in the form
of feedback25.
The evaluation process must be carried out objectively and fairly in

multicultural learning. When the assessment process is not carried out fairly, it
will arouse suspicion from students towards other students who are different in
race, ethnicity, or customs.
Self-Development Activities
Regarding self-development activities to internalize multicultural values in

students, we need to refer to the theory of the dimensions of multicultural education
from James A. Bank. James said there are five dimensions in implementing
multicultural education as follows:
1. Content Integration (integration of multicultural education in the curriculum).

This is how an educator in learning can bring and fill pedagogical content with
material on cultural diversity
2. The process of knowledge construction, how an educator can help students

understand and carry out and determine cultural assumptions, cultural sources or
history, and cultural points of view, which affect the construction of students'
knowledge
3. Reduction of prejudice, this dimension refers to students, especially in basic

behavior and how this focus can be done in learning methods and materials
25
Ali Muhdi Amnur, Konfigurasi Politik Pendidikan Nasional. (Yogyakarta: Pustaka Fahima,
2007), 186.

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4. Equality pedagogy (Pedagogy of equality between people) is how equality

between humans in the teacher's learning objectives from students with
backgrounds ethnicity and ethnicity, culture, and social groups.
5. An empowering school culture and social structure (differentiating school culture

and social structures) is a form of grouping and labeling where students in
schools can participate in school activities, such as sports, and there is good
communication that introduces a sense of ethnicity from teachers to students
which must be tested properly. So that it can empower and strengthen
relationships between racial, ethnic and gender groups.26
In harmony with these five dimensions to create a conducive atmosphere for

students of different religions, ethnicities, races, tribes, or customs, self-development
becomes the most appropriate means. When there are students of other religions in a
school, religious teachers can work together to do extracurricular activities in the
form of a dialogue between students. Interfaith dialogue has become an alternative
solution proposed by many parties.
Therefore, interfaith dialogue should be instilled early, including in

elementary schools. But the material for discussion is not related to the creed or the
concept of Godhead. Instead, the dialogue material is more emphasized on the views
of religions on social problems—for example, the views of religions on poverty
alleviation in Indonesia.
Aside from dialogue forums, multicultural insight through religious education

can also be applied in cooperation in social activities, such as visiting orphanages,
seeking donations for victims of natural disasters, and so on. In this activity, religious
teachers must play an active role and organize their students regardless of their
Mufiqur Rahman, Multikulturalisasi Pendidikan Islam Sejak Dini di Era Digital. Fikrotuna: Jurnal
26
Pendidikan dan Manajemen Islam, Volume 7, Nomor 1, Juli 2018.

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religion. Therefore, each religion has the same view of universal human values, but
not in terms of faith.
Especially in the digital era like today, many methods can be used to improve
multicultural education. Some of the methods that can be applied are organizing
online seminars and discussions and diversity content that students can access
through interactive digital books27 and online student exchanges.
Concluding Remarks
Islamic education is a forum to provide a religious understanding that is

inclusive of the community, which is ultimately expected to contribute to the
formation of a multicultural society with a harmonious life. Islamic education that is
carried out correctly will not clash with the community even though it is different.
Because differences are not contested, but a solution is found to understand each
other. Religion is no longer only for the individual's good, but faith must be able to
realize grace for all nature.
Multicultural education involves at least three things: a) ideas and awareness

of the importance of cultural diversity, b) educational reform movement and c)
process. First, Islamic education needs to be reformed towards enlightened people.
Second, this kind of education will function as a transfer of values and contribute to
forming an Islamic civilization towards a society that is baldatun thayibatun
warabbun ghafur. Third, education can also lay ethics to build individuals, families
and communities, and nations by basing on religiosity and normative values that
apply in society.
27 Nindita Karina Sastya Wardhan, Raditya Eka Rizkiantono. Perancangan Buku Digital
Interaktif sebagai Media Penunjang Pendidikan Multikultural untuk Anak-Anak Usia 7-10 Tahun.
Idea: Jurnal Desain, Volume 16 Nomor 2, 2017.

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The PAI learning system that has multicultural insight should be done by
integrating multicultural insights with existing PAI material. Principals and the
government are also needed to provide training and multicultural education to PAI
teachers. The learning of multicultural PAI must be based on the principles of Islamic
teaching. The method used must also be packaged in such a way as to condition
students to interact with each other in harmony. Likewise, the evaluation process
must feel the principle of justice, objectively not subject to specific groups. Dialogue
has always been an offer. Both Muslim and western scientists can also be applied in
self-development or extracurricular activities, but only regarding social issues rather
than faith and worship.
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Bhineka Tunggal Ika, dalam Taqofah, Vol. Nomor 2 tahun 2003.
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agama di Indonesia, ditulis dalam Jurnal Kependidikan Islam. (Yogyakarta:
Jurusan Kependidikan Islam Fakultas Tarbiyah dan Keguruan UIN Sunan
Kalijaga, 2008).

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DOI: http://dx.doi.org/10.12962/iptek_desain.v16i2.3589

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Jurnal Hunafa: Studia Islamika, Volume 18, No.2, p.

MULTICULTURAL ISLAMIC EDUCATION LEARNING SYSTEM

Anisa Dwi Makrufi1*, Tumin2, and Yusuf Abdul Hasan3

Abstract. This article aims to discuss the implementation of multicultural

Keywords: Multicultural Education, Religious Education, Digital Era.

Abstrak. Artikel ini bertujuan untuk membahas implementasi pendidikan

215 Jurnal Hunafa: Studia Islamika

Pendidikan multikultural setidaknya melibatkan tiga hal, yaitu: a) gagasan

Indonesia is a pluralistic nation, and even Indonesia is one of the largest

The applied national education system plays a vital role in realizing an

216 Jurnal Hunafa: Studia Islamika

In response to this problem, the idea is now emerging to implement

Multicultural education has become a timeless topic. However, at any time,

Multicultural Education in Indonesia

Before discussing the discourse of multiculturalism in education, it is better if

217 Jurnal Hunafa: Studia Islamika

Conceptually there are significant differences between plurality, diversity, and

Multicultural education is usually interpreted as cultural diversity in society

2 Azyumardi Azra, Merawat Kemajemukan Merawat Indonesia. (Yogyakarta: Institute

Pluralism dan Multikulturalism Studies (Impulse) dan Kanisius, 2007), 13.

Ika, dalam Taqofah, Vol. Nomor 2 tahun 2003, 21.

218 Jurnal Hunafa: Studia Islamika

In addition, multicultural education can also be interpreted as developing all

In his book Multicultural Education: Teacher Guide to Linking Context,

James Bank (1994) explained that multicultural education has several

dengan JP Books, 2007), 47.

219 Jurnal Hunafa: Studia Islamika

a. Multiculturalism education is a process of development. That is a process not

The six objectives of multicultural education are:

1) Develop diverse historical perspectives from community groups.

9 Choirul Mahfud, Pendidikan Multikultural. (Yogyakarta: Pustaka pelajar, 2006), 175-176.

220 Jurnal Hunafa: Studia Islamika

5) Develop understanding of the ownership of planet earth.

Multicultural Education in Indonesia

Multiculturalism is a process of civilization. Therefore, the educational

12H.A.R. Tilaar, Multikulturalisme Tantangan-tantangan Global Masa Depan Dalam

dan Kekuasaan. (Yogyakarta: Resist Book, 2008), 81.

221 Jurnal Hunafa: Studia Islamika

c. Multicultural education is only trying to become a golden bridge for separating

Multicultural education needs to be adopted and accommodated for the needs

Another reason is global development that brings changes in socio-political,

Multicultural education as an alternative education should be developed and

222 Jurnal Hunafa: Studia Islamika

1) The reality is that Indonesia is inhabited by various tribes, nations, ethnicities,

The approaches that might be possible in multiculturalism education are

From the explanation above, it is necessary to elaborate on this concept in

14Maslikhah, Quo Vadis Pendidikan Multikultur159.

Indonesia. (Jakarta: Al-Ghazali Center, 2008), 137-140.

223 Jurnal Hunafa: Studia Islamika

activities. Fourth, implement educational equality, which is carried out by teaching

The Role of Islamic Education in Building Multiculturalism in Indonesia

It cannot be denied that the Indonesian nation is a nation that is multicultural,

So that the multicultural conditions possessed by the Indonesian people also

The next multicultural education strategy needs to be elaborated in the

224 Jurnal Hunafa: Studia Islamika

educational strategies can be drawn up with a multicultural approach. The seven

1. Building the Paradigm of Inclusive Religion in the School Environment

Responding to the condition of the school as a multicultural "world",

Multiculturalism approaches closely with values and habituation, so that it