The Concept of Tolerance in Islamic Education

This article aims to discuss comprehensively the concept of tolerance in Islam later thought in such a way that the concept can be applied operationally in Islamic educational institutions such as madrassas, Islamic boarding schools and colleges. Methods and approaches used to address this issue are philosophical (phenomenological) and the sociology of education, one of which is the theory of inclusivism Mircea Eliade. In Islam, different thoughts, tribes, and even religion (adherents) refer to fitrah and sunnatullāh of God‟s will. For this reason, then, tasāmuh (tolerance) becomes an important doctrine in every religion treatise, including in Islamic education system i.e; 1) to have responsive toward modernization which has been existed in general school institutions under Ministry of Education; 2) to develop sensitive character toward the change through apporiate learning strtategy and developing children psycho-social condition, modernizing learning facilities, environment, and other supporting factors including the involevement of parents, government, society and other education stakeholder; 3) to implement a model to strengthen inclusive Islamic education system which is opened, dialogic, and student-centered; 4) to bear a strong and tough human reseource with high tolerance who will act to occupy and create new civilization emphasizing on religion, spritual and humanism values; 5) to develop networking and corporation both national and International to expand informationn access, funding, and other International supports.


INTRODUCTION
Recently, an emerge phenomenon in national and religious life is by facing a big challenge due to intolerance action (nirtoleran). The nation which is known as having civilized, religious, and qualified in unity as well as high and strong tolerant characters, is getting eclipsed slowly by various national and local incidents from, a bombing case by terorist group which always be RQ EHKDOI RI ´UHOLJLRQ VWUXJJOHµ MLKDG WR WKH ILJKW DPRQJ VWXGHQWV RU citizens. Those incedents have become a serious attention of President Susilo Bambang Yudhoyono, which lately revealed it when he opened Musyawarah Perencanaan Pembangunan Nasional (Musrenbangnas) on 28th April, 2011 in :LVPD %LGDNDUD -DNDUWD 6HODWDQ 7KH 3UHVLGHQW VDLG WKDW ´VHFXULW\ disturbances due to terorism, horizontal conflict, and radical movement motivated by religion have become a serious threat. Therefore, citizens are invited to be responsible to save national character especially for young JHQHUDWLRQµ )XUWKHUPRUH WKH SUHVLGHQW VWDWHG WKDW ´WKH SUHYHQWLRQ RI security disturbances cannot be submitted to Polri and security apparatus. Regent and mayor must also play an active role to observe such anomaly in WKH VRFLHW\µ 3LNLUDQ 5DN\DW S It is realized that Indonesian people are pluralistic society which cannot be avoided from reality. This diversity is admitted in constitution which guarantees all different religion adherents to do their doctrines based on their faith. However, the diversity of religion adherents and cultures can have a potential conflict that leads to be a disaster. As in social reality, this religion plurality sometimes become a problem in which in one side, religion is considered as an autonomous personal rights, on the other hand, this right has a complex social implication in society life. Each religion adherent believes that their doctrines and values must be proclaimed in society and national life (claim of truth). In this context, religion often become a potential conflict in the society. Based on these empirical-historical facts, religion plurality is impossible to be avoided. Nurcholis Madjid attempted to remind WKDW SOXUDO YDOXH V\VWHP LV *RG·V UXOH 6XQQDWXOO K) which cannot be changed, fought, and denied. Those who try to deny culture diversity law, it will cause continuous conflict phenomenon (Madjid, 1995, p. 47).
Based on religion plurality, recently, the big problem in religious life is how a particular theology can define itself among other religions. The understanding on religion plurality is getting developed more and more. This leads to the development of ideology known as teologia religionum, i.e., an ideology which emphasizes on the importance to understand theology in religion contexts in this era (Kartika and Mahendra, ed., 1999, p. 129-130) but at the same time, it still preservers its faith and truth. This shows that religion faith is an unnegotiable matter, moreover, it cannot be changed. Religion is not like house or clothes which can be changed anytime. If someone has particular faith, then, its faith will not be separated from him. He will be involved with his religion faith (Rasyidi, 1968). Thus, the understanding on plurality is not always related to theology matters or faith but it only gives a place and confession for other religion existence. 3OXUDOLVP·V YLHZ GRHV QRW UHIHU WR WKH WUXWK LQ RWKHU UHOLJLRQ ,QGHHG ,W definitely does not discuss about it. Furthermore, it does not consider the mistakes on other religion theologies.
In context of religious plurality life as mentioned previously, in order to preserve diversity on religion faith in harmony context, it is needed to have mutual understanding and respect atmosphere among all various religion adherents. One of the ways to have all of them is by doctrine regarding different religion and faith principles. Each religion, especially Islam, has owned these basic principles. This religion tolerance is not only refers to norms in each religion but also it comes from personal experience of religion adherents both directly and indirectly of religious phenomenon.
This article aims to explore the concept of tolerance in Islam later thought in such a way that the concept can be applied operationally in Islamic educational institutions such as pesantren, madrassas, Islamic boarding schools and colleges as well as Islamic University. Methods and approaches used to address this issue is phenomenological philosophy and the sociology of education, one of which is the theory of inclusivism Mircea Eliade.
Phenomenologically, religious pluralism refers to the fact that religious history shows a plurality tradition which has variants on each tradition. Meanwhile, Philosophically, religious pluralism refers to particular theory of relationship among those various traditions. The theory is related to the relationship among religions in the world which shows conception, perception, and respond to the only one ultim D IXOO PLVWHU\ RI *RG·V UHDOLW\ In addition, such theory is approached at least by two main methods, exclusivism and inclusivism (Eliade, 1987, p. 331). In other words, pluralism cannot be understood by saying that our society is plural or diversed which has various tribes and religions. This, of course, bears a fragmentation image, not a pluralism. Moreover, pluralism cannot be realized as a negative good which only views on its function to remove fanaticism. However, pluralism PXVW EH XQGHUVWRRG DV ´D SXUH UHODWLRQVKLS RI GLYHUVLW\ LQ UHILQHPHQW ERQG µ In fact, pluralism beFRPHV D PXVW IRU KXPDQ·V VDOYDWLRQ HVSHFLDOO\ WKURXJK monitoring and balancing mechanism (Rahman, 2001, p. 31).  (Depdikbud, 1985, p. 850). If this definition becomes a UHIHUHQFH ´KDUPRQ\µ ZLOO EH VRPHWKLQJ LGHDO DQG FRYHWWHG E\ KXPDQ EHLQJV.

DISCUSSION
In Islam, the term tas PXK is not basically the same meaning with the word tolerance, because WDV PXK has meaning to give and to take. 7DV PXK includes giving action and demand in particular limitation. 7DV PXK contains hope in one side to give and take at once. The subject does WDV PXK in Islam namely PXWDV PLK)Q, meaning ´forgiver, taker, offerer, giver as host to guestµ. In the implementation, a person who does WDV PXK is not only doing to give that will push his rights and obligation. In other words, WDV PXK attitude in religious life has definition not to break the limit, especially related to the faith limit (DT)GDK). Although WDV PXK has the meaning mentioned above, in many context, this word is often the same with tolerance. +RO\ 4XU·DQ QHYHU mentions the word WDV PXK/tolerance in its letter and verses. However, holy 4XU·DQ H[SODLQ H[SOLFLWO\ WKH WROHUDQFH FRQFHSW ZLWK DOO RI LWV ERXQGDU\ 7KXV in the implementation, the verses related to tolerance concept can be a reference for our life.
In Indonesian dictionary written by Poerwadarminta, the word WROHUDQFH VKRZV PHDQLQJ ´VLQFHUH WR OLNH HYHU\RQH WR OHW HYHU\RQH JLYH RSLQLRQ RU KDYH DQRWKHU DUJXHPHQW QRW WR GLVWXUE RQH·V IUHHGRP RI WKRXJKW DQG IDLWK µ :-6 3RHUZDGDUPLQWD S ,Q WKLV FRQWH[W WROHUDQFH can be formulated as one of oppeness attitude to listen different view which functions two ways, i.e., to give opinion and take another opinion and not to GLVWXUE RWKHU·V IDLWK LQ WKH DJUHHPHQW VFRSH The definition of tolerance above has the same meaning for the word tolerance in UNESCO-APNIEVE book for teacher education and higher HGXFDWLRQ LQ ZKLFK ´WROHUDQFH LV D UHVSHFW JLIW DZDUG RI ULFKIXO GLYHUVLW\ IRU our culture, our expressions, and our ways of life as humaQ EHLQJVµ 7KLV definition means that it is needed knowledge, oppenness, communication, consienceness, and trustworthiness in order to realize and preserve tolerance. 7KHUHIRUH WROHUDQFH LV ´KDUPRQ\ LQ GLIIHUHQFHµ ZKLFK QRW RQO\ UHTXLUHs moral obligation but also politic and law requirement (UNESCO-APNIEVE and UPI, 2000, p. 154).
In the relation to political and law actions, tolerance sues fair and impartial Acts, law establishement, court and administration processes. Excommunication and marginalization can lead to frustration, hostility, and fanticism. To make society has tolerant attitude and action, UNESCO suggests that every country ratifies the available convention of international human rights and composes new Acts to guarantee an equal treatment and opportunities for all of groups and individuals in the society (UNESCO-APNIEVE and UPI, 2000, p. 155).
In religious life, tolerant attitude becomes one of primarily requirements for each individual who wants to live together securely and rescpectfully each other. Thus, it is expected to realize a good interaction and understanding in the religious society regarding their rights and obligation boundaries in social life which consist of various different tribes, races, religions and faiths. Nevertheless, the implementation is not simple as it is although the explanation of tolerance definition has contained formulation of DSSUHFLDWLRQ IRU RWKHU·V H[LVWHQFH 7KHUH DUH VWLOO PDQ\ SUREOHPV RQ ZKLFK approach should be applied in creating a harmony society especially related to different religion and faith problem. Thus, it can be concluded that this tolerance leads to oppeness and willingness attitudes to admit the diversity of tribes, skins, languages, traditions, cultures and religions.
In sociological, Islam doctrine related to tolerance is conformable with the reality of religious plurality existence. Different faith is social reality which cannot be denied. The acknowledgement of religious plurality in sociological becomes the simpler tolerance admission but this admission does not contain of admission toward the truth theology of another religion (Q.S., 2: 251).
Schumann (2006,p. 84) mentions that there are five dimensions of tolerance among religion adherents which have related to each other, they are; 1) social practical dimension, the openness to accept empathically the existence and activity other religion adherents in all aspects of life which are guided by ethic-moral doctrines in each religion; 2) religious ritual dimension, the openness to accept empathically the ways and methods of symbolic ritual expressions in religious life from other religion adherents; 3) doctrinal dimension, the openness to understand empathically the statements and doctrinal/DT)GDK claims which are believed by other religion adherents which are sourced from holy book and religious traditions that are getting actualized and developed became; (a) pilgrimage of religious life dimension. The openness to admit each other that every religion adherents is doing a pilgrim or religious life, beginning from primarily generation of each religion based on its social context history and continuouing by each contemporer religion adherent creatively and dinamically based on its social context; (b) spirituality and religiosity dimension. Every part in relations of religion adherents requires to meet closely and intimately with transcendent Reality, i.e., spiritual reality, which becomes the center of spiritual that brings motivation for life in goodness and affection to human beings²motivation which makes tolrance among religion adherents as a spiritual duty.
Besides several problems causing inharmony among religion adherents, other factors that becomes barrier of tolerance come from the internal religion adherents which influence the intercommunication among them. Those factors are described as follows; 1. Religion understanding. Most of the emerge religion problems lie on interpretation problem or understanding and it is not based on the truth RI UHOLJLRQ RU *RG·V UHYHODWLRQ LWVHOI (Andito, 1998, p. 58). Thus, the religious harmony including dialogue among religion adherents must be a sociological discourse by placing religion doctrines as the basic for precious humanity development. According to Ninian Smart, the increase of knowledge or understanding will cause to weaken hostility and in this stage, it means to increase agreement (Permata, 2000, p. 151); 2. Truth claim. Every religion has owned the truth. This faith of truth is based on God as the only source of truth. In sociological, truth claim is changed to be a religion symbol which understood as subjective personally by each religion adherents. Apparently, everyone is difficult to release a subjectivity frame when personal faith is faced to another different faith. even though it is natural, it is impossible that everyonne can put two contradictory things in his heart deeply. Therefore, every religion adherent cannot force his inclusivism to another one which is considered exclusive to us. 3. Double standars. Hugh Godard, as quoted by Rahman (2001, p. 34 problem and barrier for having a harmony atmosphere and dialogue among religion adherents. In viewing and understanding the development of religious plurality life now, it is generally perceived its different rather than its common. However, the tendency to perceive such view cannot be blamed because every religious person always wants to seek, to hold, and to defend his truth based on his knowledge and tradition. Such attitude is very excellent as long as it will not cause destrcutive social situation (Andito, 1998, p. 97). Emphirically, it is impossible if we idealize the emerge of the only one truth by only one format and wrap and then it is caught by human beings with the same and only undertsanding and faith. Thus, the challenge which is always faced is how to formulates constructive step operationally to reconcile all religions which tends to EHDU DUJXPHQWV DPRQJ KXPDQ EHLQJV LQ WKH QDPH RI *RG·V WUXWK.

Tolerance in Islam Perspective
Islam views that those differences mentioned above are fitrah and VXQQDWXOO K RU LW KDV EHFRPH *RG·V ZLOO 7KLV WKHRUHWLFDO IRXQGDWLRQ LV EDVHG RQ $OODK 6ZW·V FRPPDQGHPHQW 4 6 $V *RG·V ZLOO WKLV GLIIHUHQFH and plurality must be accepted by all human beings. Such acceptance must be SURSHUO\ DSSUHFLDWHG E\ VLQFHUO\ WR IROORZ *RG·V JXLGDQFH 7KRVH ZKR FDQQRW DFFHSW SOXUDOLW\ PHDQV GHQ\LQJ *RG·V ZLOO )RU WKLV UHDGRQ WROHUDQFH becomes an important doctrine in every religion, including Islam teology system. According to Ismail R Faruqi in his book edited by Altaf Gauhar (1983, p. 120-121), it is said that Islam has its owned norms to have a diarect dialogue among other religions. This dialogue is not only for changing information, ceremonies or politeness but also it must have religious norm that can conciliate various differences among religions. According to him, Islam finds this norm in G)Q DO-fitrah. Based on this basic norm, Islam has VWURQJ WKHRU\ ZLWK -HZV DQG &KULVWLDQV ZKLFK DUH QRW FRQVLGHUHG DV ´RWKHU UHOLJLRQVµ EXW WKH\ EHFRPH SDUW RI LWVHOI $EUDKDP·V UHOLJLRQ XQLW\ Jews,Christian and Islam is based on hanifi concept, G)Q DO-fitrah, which is a real possibility. Yusuf Al-Qaradlawi (1997, p. 274) states that Islam teaches dialogue when there is different opinion and in fact, different opinion is a 6XQQDWXOO K which has been set for all of his creatures. Islam not only teaches dialogue but also gives norms and ethics in dialogue by using good ways which is parallel to basic dakwah method (Q.S., 16: 125).
According to Azyumardi Azra, there are two things related to perspective on Islam theology regarding a harmonous life among religions and its concequences among religion adherents. First, Islam doctrine about the relation among human beings and the relation between Islam and other religions; second, historical experience of human beings themselves in the relation with other religions followed by people (2006, p. 92). In doctrinal, Islam essentially views human and humanity in very positively and optimistically. Based on Islam, human beings comes from the same source, i.e., $GDP DQG +DZD·V GHVFHQW )URP WKLV URRW KXPDQ LV GHYHORSHG LQWR tribes, nations completed by its typical culture and civilazation. This different encourages human to know each other and to grow an appreciation as well as respect each other. In Islam perspective, the differences among human beings are not due to skin colors and nations but it depends on its taqwa level. (Q.S., 49: 13). 7KLV EHFRPHV EDVLF ,VODP SHUVSHFWLYH IRU ´KXPDQ XQLW\µ, which encourages to develop solidarity among humans (XNKXZZDK LQV QL\\DK or ukhuwwah basyariyyah and ukhuwah wathaniyah). 8NKXZDK LQV QL\DK is related to human brotherhood universally without differentiating tribes, races, nations, and religions and other special aspects; whereas ukhuwah wathaniya refers to fraternity bounded by nationalism without differentiationg religions, races, traditions, and ther special aspects (Wahyudin et al, [n.d]., p. 93).
Concept of WDV PXK or tolerance in diversity of life basically is one of primary attitudes DQG EHKDYLRXU DFFHSWDQFH WRZDUG *RG·V ZLOO 7KH UHOLJLRXV tolerance does not mean to have freedom on following one particular religion for today and change into another religion in the next day. This does not also mean to have freedom on doing various practical and ritual religion without following the rules. However, it must be understood as an acceptance form toward the existence of other religions besides his religion with all system forms and ways of worship; and it also gives freedom to do his faith without conflict in social life due to the faith difference.
The definition of WDV PXK or tolerance in religious life offered by Islam is so simple and rationale. Islam obligates its followers to build a strict boundary in DT)GDK and faith as well as keeping appreciation principle toward the existence other religion followers and respect their rights as individual DQG SDUW RI VRFLHW\ 7KLV VWULFW ERXQGDU\ LQ DTLGDK RU IDLWK VKRZV ,VODP·s effort to keep all their adherents so that they will not be trapped in syncretism (Hamka, 1983, p. 264). In the last verse of 6_UDW DO-. ILU_Q, it states firmness that tolerance attitude has boundaries especially in the relation of DT)GDK. Islam doctrine strictly forbids its adherents to act as other religion adherents (QS. Al-+DG)G $W WKH VDPH WLPH ,VODP SURFODLPV WR UHVSHFW and consider the religious differences as individual with all rights and obligations that must be appreciated. Islam forbids its adherents to scold other people, forbids any attitude forms that can harm life togetherness in a society (QS. Al-Hujurât: 12).
6HYHUDO YHUVHV RQ +RO\ 4XU·DQ FDQ EH VRXUFHG DV EDVLF SULQFLSOH RI tolerance (WDV PXK). Besides that verse mentioned above, there are some other verses which show tolerance, among others QS. An-Nahl: 125, Ali-Imrân: 19, Yunus: 99, Al-Mumtahanah: 8-9, and Al-Kahfi: 29. The most important thing in understanding on tolerance cumpolsion in this religious life is by following attitude and behaviour of prophet Muhammad Saw in his entire life. There are some sunnah related to his command for his adherents in order to keep their attitude and behaviour so that they will not break humanity boundaries even though they have different faith. The agreement between prophet Muhammad Saw and Christians in Sinai Mountain is one of examples of tolerance attitude which admit the existence of religious plurality in the society (Rahman, 2010). Another example of Islam tolerance taught by prophet Muhammad Saw is when fath Makkah was conquered by Moslem in Ramadhan month. It took 21 years to release Mecca from PXV\ULN)Q authority. When Moslem celebrated their euphoria, there was a small group of SURSKHW·V FRPUDGH ZKR GLG D SDUDGH E\ \HOOLQJ D VORJDQ al-yaum yaum almarhamah 7KLV VORJDQ LV LQWHQGHG WR EH D UHYHQJH IRU PXV\ULNLQ·V FUXHOW\ WR the previous Moslem. Such incident was immediately anticipated by prophet Muhammad by forbidding the slogan and changing it into, al-yaum yaum almarhamah, thus, MecFD·V IUHHGRP FDQ EH UHDOL]HG ZLWKRXW DQ\ YLROHQFH incident. This is also supported by Said Aqiel Siradj that ´,VODP LV RSHQ minded and inclusive faith. It is not an intolerant political ideology and it GRHV QRW IRUFH KXPDQ WR EH LWV DGKHUHQWVµ (Republika, April, 14th, 2007).
If tolerance in religious life taught by Islam to its adherents is implemented appropriately, it will bear inclusive, open minded, friendly Islam which is properly fitted with nubuwwah mission; Islam UDKPDWDQ OLO ¶ ODP)Q (QS. Al-Anbiya: 107). If this tolerant attitude is taught and implemented well, it will make people realized that there is no forcement in following particular religion (QS. Al-%DTDUDK PRUHRYHU WKH DFW WR WKUHDWHQ VRPHRQH·V safety will not be occured. Similar to the aspect on not having forcement in religion, T.W. Arnold in his book the Preaching of Islam (1993, p. 279-280) VWDWHG WKDW ´IRUFLQJ LV QRW WKH RQO\ GHWHUPLQDQW IDFWRU LQ UHOLJLRQ FRQYHUVLRQ as it is showed by the good relationship between Christians and Arabic Moslems. Prophet Muhammad Saw himself did some agreements to the Christians by promising protection to them and guarantee their freedom to do worship, furthermore, to the Church, Prophet promised not to disturb their existence rights and authorityµ ,Q RWKHU ZRUGV tolreance or WDV PXK is one of the primary doctrines which equals to other doctrines such as affection (rahmah), widom (hikmah), universal welfare (maslahat al-ummah), fairness (adl). Some of those primary doctrines in Islam are something called TDWK·L\\ W in XVK_O DO-fiqh meaning it cannot be cancelled by any reasons, and NXOOL\\ W, which is universal, passing space and time (VK OLK OL NXOOL ]DP Q ZD PDN Q). Shortly, the Islamic primary principles has trans-historic, transideology, and trans-faith-religion characters.
Islam with this tolerence in continuity becomes a manifestation of universal Islam values as religion for all human beings. 7DV PXK which is taught by Islam will not destruct the holy mission of DT)GDK, but it becomes a confirmation of Moslem personality in the middle of religious plurality life. Therefore, Islam in one side can be said to have more respect on individual who is responsible socially without leaving his primordial values as Moslem. If the core of religion doctrine is not to ally Allah Swt, to do good things, to have faith for final judgement day, thus, tolerance attitude is one of missions contained in that core of kindness. Therefore, there are many verses in holy 4XU·DQ ZKLFK LV FRQQHFWHG EHWZHHQ IDLWK DQG NLQGQHVV DPRQJ RWKHUV ´YHULO\ man is in loss, Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patienceµ (QS. Al- ¶$VKU -3).
Nurcholis Madjid has commented on the importance of tolerance as the realization of Islam UDKPDWDQ OLO ¶ ODP)Q in journal 8OXPXO 4XU·DQ (1993, p. 16) which states that inclusivity views is required for nowadays since the development of knowledge and technology advance has taken human beings to live in global village. In that global village, as it has been mentioned, humans will be more intimate in knowing each other but also it will be easier WR IDFH D GLUHFW FRQIURQWDWLRQ 7KDW·V ZK\ LW LV UHTXLUHG WR KDYH PXWXDO understanding attitude by seeking the similarity point or NDOLPDWXQ VDZD· as FRPPDQGHG E\ $OODK LQ WKH KRO\ 4XU·DQ )LUPO\ KRO\ 4XU·DQ IRUELGV forcement of particular religion to other people or community even though that religion has owned truth since only Allah at last who will guide someone personally. Nevertheless, for the sake of his happiness, humans must be opened to every doctrine or view, then, he is willing to choose the best one.
Tolerance principle which is realized in the form of harmony life, can be seen in several contexts: first, universal humanity brotherhood, i.e., all human beings are in the same descent. Second, Islam teaches that human was born in holy condition (fitrah). In his fitrah, everyone is blessed by potentiality and tendency to look for, to consider, and to understand the truth which finally make him be able to admit God as the truth source. These potentiality and tendency are called KDQ)I (QS. Ar-Rûm: 30). Based on this principle, Islam proclaims that every human beings is homo religious.
Islam obligateV LWV DGKHUHQWV WR FRQYH\ ,VODP·V PHVVDJHV WKURXJK dakwah, i.e., a summon of truth which makes human can reach salvation both in the world and afterlife (QS. An-Nahl: 125, Al-Hajj: 67 & As-Sajdah: 33). 6LQFH GDNZDK LV D ´VXPPRQµ, as a result, he cannot involve forcement ² O LNU KD I) al-G)Q (QS. Al-Baqarah: 256). Clearly, Islam admits other religion life rights; and justifies other religion adherents to do their religion doctrines. This becomes the basic Islamic doctrine for religious tolerance (Sairin, 2006, p. 94). In addition, Islam obviously teaches tolerance which refers to holy 4XU·DQ WROHUDQFH LV al-samhah meaning easy based on easiness. As it is stated LQ KRO\ 4XU·an that µ$OODK has chosen you and has not laid upon you in religion any hardship, it is the religion of your father Ibrahim. (QS. Al-Hajj: 78).
In education context, tolerance principles which have very strong theology root can be transformed to learners comprehensively in the house, school and society environment which finally they can implement tolerance attitudes. Education is the most proper tool to avoid nirtolerance (UNESCO-APNIEVE & UPI, 2000, p. 156). The reason is because education teaches people about the rights and their freedom to respect and protect each other. Thus, education for harmony and tolerance must be viewed as urgent impertive doctrine. For that reason, it is required a systematic and rationale methods and materials for harmony and tolerance learning so that the harmony and tolerance values among religion adherents are not based on DFWLRQV IRU ´VHFXULW\ VWDELOLW\µ LQWHUHVW EXW LW LV PRUH WKDQ WKDW WKH KDUPRQ\ and tolerance action must be based on religious awareness. The strengthening on internalization of tolerant attitude to learners will result tolerant, peaceful, and UDKPDWDQ OLO ¶ ODP)Q citizens.

Implementation of Tolerance on Islamic Education
Some of basic values for harmony life among religion adherents, as it was stated previously, are sinergized with basic Islamic education principles, namely, openness, affection, harmony, and intergrity principles (Kodir, 1993, S 7KHVH EDVLF ,VODPLF SULQFLSOHV LV SULPDU\ LGHD ERUQ IURP WKH KXPDQ·V meaning ins Islam perspective which has an implications on practical education action. A further big task is how Indonesian Moslems have religious tolerance attitude who can build superior and modern civilization with full of peaceful without loosing their culture root and cultural characteristics. Islamic education system is developed by applying moderate Islamic understanding conceptionally so that learners have strong tolerance character. By understanding plurality society in the reality, the education concept developed in Islamic education institution is understanding, spirit, and management which are able to accomodate the difference and diversity ZLWKRXW VDFULILFLQJ HDFK LQGLYLGXDO·V IDLWK UHOLJLRQ 6\DPVXO 0DDULI LQ KLV ZULWLQJ HQWLWOHG ´Islam dan Pendidikan Pluralisme, Menampilkan Wajah Islam Toleran melalui Kurikulum PAI berbasis Kemajemukanµ a paper written in Annual Conference of Islamic Studies, Lembang Bandung, November 26th-WK VWDWHG WKDW ´,VODP UHOLJLRQ HGXFDWLRQ FDQQRW RQO\ EH XQGHUVWRRG DV ´UHOLJLRQ WHDFKLQJµ or its successful parameter of religion education is not sufficient to measure it only based on how learners can acquire cognitive things or only religion doctrine knowledge or religious rites. Moreover, the assessment is given through numbers based on how can the students acquire the material from handout book. Nevertheless, the more important thing is that how deep the religion values can be applied in their souls and how deep those values can EH UHDOL]HG LQ WKH VWXGHQWV· DWWLWXGH DQG behaviors in daily routines. The real form of those values in daily attitudes and behaviors will bear good behavior (al-DNKO N DO-NDU)PDK). Thus, religion education is an education for religion total growth of human being. This is also supported by Seyyed Hossein Nasr that Islamic education must concern to all humans to be educated. The aim is not only to train thoughts but also WR WUDLQ DOO SHUVRQDO IRUPV 7KDW·V ZK\ ,VODP 5HOLJLRQ HGXFDWLRQ not only convey knowledge (al-tD O)P) EXW DOVR WR WUDLQ DOO VWXGHQWV· VHOI (al-tarbiyyah). teacher has function as a mu·allim, knowledge conveyor and as a murabbi, soul and personal trainer.
In the reality, it is not a simple effort but it is a dynamic and full of challenge activity. In the process, education will always be changed according to era change. Everytime, education always be a center of attention and it is often to be unsatifaction target since it relates to all of people interest. It does not only concern the investation and condition of future life but also it involves the recent condition. 7KDW·V ZK\ HGXFDWLRQ DOZD\V UHTXLUHV improvement and escalation efforts according to the higher needs and demands of society life (Fattah, 2004, p. 1). As an education institution, school becomes one of places in which educational process occurs. School has complex and dynamic system. It is not only a place for teacher and VWXGHQWV· JDWKHUQHVV EXW DOVR LW H[LVWV LQ FRPSOHV DQG UHODWHG V\VWHP. School is viewed as an organization which requires management. Moreover, the main activity of school organization is by managing human resource which is expected to result qualified graduates based on society demands and the school graduates are also expected to give contribution for national development (Fattah, 2004, p. 2). Islamic education institution must be able to bring its students to the moderate religion understanding. As long as the religion understanding is in extreme edge, education will remain peripheral and marginal. To increase and form citizen character who is able to respect those difference, it is required an educational concept for pluralism and multicultural. In the context of plural Indonesian society, the understanding of pluralism reality, apparently, has been a necessity WKDW FDQQRW EH LJQRUHG DQ\PRUH 6LQFH WKH XVH RI ´VLQJOH SDUDGLJPµ LQ VROYLQJ PDQ\ VRFLDO SUREOHPV LV QR ORQJHU HIIHFWLYH Pluralist/multiculturalist Islamic education is an education which develops character that is able to appreciate opinion and different habituals or FRQWUDGLFWLYH ZLWK RQH·V IDLWK DV ZHOO DV WR RZQ IOH[LELOLW\ LQ LQWHUDFWLRQ ZLWK his surrounding environment.
Democration education needs to be developed as an effort to cretae more democratic society. Such education will appreciate individual rights including freedom of thought, united, opinion, and fear. These efforts are XUJHQWO\ UHTXLUHG WR FUHDWH QDWLRQDO FRKHVLYHQHVV DQG FLWL]HQ·V FRPPLWPHQW LQ developing democratic unity country. Democration education initiated in Islamic education institution is intended to be more emphasized on implementing democratic, tolerant, open, sincere in accepting difference, and willingnes to listen and to give opinion elegantly and politely as well as intelligently and maturely. This is similar to the condition of Indonesian people who face social crisis which is quite worrying nowadays.
Modern life characteristics is showed by the more rapid changed and more complex. Therefore, it is required a learning model which can develop a sensitivity toward the change without losing self identity and creativity as well as profesionality to respond many challenges.
Islamic education institution is demanded to be responsive against modernization which have been existed in general school institutions under Ministry of Education. Besides developing sensitive character toward the change through apporiate learning strtategy and develop children psycho-social condition, it also modernizes learning facilities, environment, and other supporting factors including the involevement of parents, government, society and other education stakeholder. Thus, it is expected that Islamic education institution in Indonesia can promote, develop, and implement education and learning model to strengthen inclusive Islamic education system which is opened, dialogic, and student-centered. This is intended that Islamic education can bear a strong and tough human reseource with high tolerance who will act to occupy and create new civilization emphasizing on religion, spritual and humanism values.
Besides, Islamic education institution can develop networking and corporation both national and international to expand informationn access, funding, and other international supports. Thus, Islamic education is no ORQJHU ´VXVSHFWHGµ DV UDGLFDOLVP DQG IXQGDPHQWDOLVP DJHQW 2WKHUZLVH LW can create a harmony life together and give solution to the more complex life problems (Aan Hasanah, Model Pendidikan Inklusif, Media Indonesia, Mrch 4th, 2010).

CONCLUSION
,VODP·V GRFWULQH IRU KDUPRQ\ LV RQH RI DFWXDOL]DWLRQ RI WDV PXK (tolerance). Since the harmony of religious life is one of tolerance forms taught by Islam, so, it must realize in society life. In the context of plural Indonesian people in form of tribes, cultures or religions, principles and attitudes of life for mutual respect, understanding, corporation, fair, honesty, accountability (responsibility and willingness to accept the consequence of his action), integrity (moral sincerity and ethic behavior) and the truth that humans as religious creature in which everyone has rights to choose different faith, it becomes basic principle in developing the united, harmonous, and civilized society. These harmony principles can be established if the society has awareness toward the principles. Indeed, such awareness requires process through knowledge, comprehension and practice (habitual). Tolerance and harmony in Islam have harmonous values whic can be classified into three DVSHFWV DPRQJ RWKHUV FRQVFLRXVQHVV RI $OODK·V H[LVWHQFH UHODWLRQVKLS DQG FKDUDFWHUV ZKLFK VKRZV KDUPRQ\ 7KH FRQVFLRXVQHVV RI $OODK·V H[LVWHQFH shows the unity of God (WDXK)G) which becomes primary element in developing harmony among religion adherents; relationship aspect shows that Islam puts forward universal humanity; whereas harmonous character refers to practical value and as the extansion of the previous aspects. Islamic education must be able to bring its students to moderate and inclusive religious understanding. As long as the religion understanding is in extreme edge, education will remain peripheral and marginal. To increase and form citizen character who is able to respect those differences, it is required an educational concept for pluralism and multicultural. In the context of plural Indonesian society, the understanding of pluralism reality, apparently, has EHHQ D QHFHVVLW\ WKDW FDQQRW EH LJQRUHG DQ\PRUH 6LQFH WKH XVH RI ´VLQJOH SDUDGLJPµ LQ VROYLQJ PDQ\ VRFLDO SURElems is no longer effective. Islamic education institution is demanded to be responsive against modernization which have been existed in general school institutions under Ministry of Education. Besides developing sensitive character toward the change through apporiate learning strtategy and develop children psycho-social condition, it also modernizes learning facilities, environment, and other supporting factors including the involevement of parents, government, society and other education stakeholder. Thus, it is expected that Islamic education institution in Indonesia can promote, develop, and implement education and learning model to strengthen inclusive Islamic education system which is opened, dialogic, and student-centered. This is intended that Islamic education can bear a strong and tough human reseource with high tolerance who will act to occupy and create new civilization emphasizing on religion, spritual and humanism values. Islamic education institution can develop networking and corporation both national and international to expand informationn access, funding, and other international supports. Thus, Islamic education is no ORQJHU ´VXVSHFWHGµ DV UDGLFDOLVP DQG IXQGDPHQWDOLVP DJHQW 2WKHUZLVH LW can create a harmony life together and give solution to the more complex life problems.