@mastersthesis{digilib78423,
           month = {August},
           title = {PENDIDIKAN KEISLAMAN BERBASIS RELIGIUSITAS INKLUSIF DI SMA DAN PESANTREN BUMI CENDEKIA YOGYAKARTA},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 24204011034 Salsabila I?tilaful Adzibah},
            year = {2026},
            note = {Prof. Dr. H. Sangkot Sirait, M.Ag.},
        keywords = {Pendidikan Keislaman, Religiusitas Inklusif, Pendidikan Agama Islam, Pesantren},
             url = {https://digilib.uin-suka.ac.id/id/eprint/78423/},
        abstract = {This study is motivated by the need to understand Islamic education as a process of developing students? religiosity that emphasizes not only religious knowledge and worship practices, but also openness to diversity. This study aims to analyze the concept, implementation, and implications of Islamic education based on inclusive religiosity at SMA and Pesantren Bumi Cendekia Yogyakarta. The theoretical framework includes Islamic Religious Education, Glock and Stark?s theory of religiosity, El-Menouar?s Muslim religiosity, Alwi Shihab?s inclusive Islam, M. Amin Abdullah?s intersubjective religiosity, Tabita Kartika Christiani?s behind the wall, at the wall, and beyond the wall framework, and inclusive Islamic Religious Education.
This study employs a qualitative approach with a descriptive design. Data were collected through individual and group semi-structured interviews, direct observation, and documentation involving ten informants consisting of school administrators, a school curriculum administrator, a pesantren administrator, a musyrifah, and students. The data were analyzed using Miles and Huberman?s model through data condensation, data display, and conclusion drawing and verification, with the assistance of ATLAS.ti 9.
The findings reveal three main points. First, the concept of Islamic education based on inclusive religiosity integrates religious knowledge, worship, adab, morality, personal development, social responsibility, and openness to diversity without diminishing Islamic identity. Second, its implementation takes place through the interconnected educational settings of the school, pesantren, and integrative activities. Islamic Religious Education (PAI) remains listed in the SMA curriculum and report card, but its learning outcomes are mapped through religious instruction in the pesantren, and the assessment results are converted into PAI grades. Third, its implications are reflected in the development of religious knowledge and awareness, openness to differences, independence, responsibility, adaptability, and self-management, which develop differently among students. This study produces a Pattern of Inclusive Religiosity Formation that illustrates the interconnections among Islamic foundations, institutional and curricular systems, educational settings and processes, students? experiences, and internal and external factors.}
}