As we know, environmental damage in Indonesia and natural balance has been disrupted. Religion, especially Islam actually have a clear concept of saving the environment. Islam is a religion that believes that the environment is an integral part of person’s faith in Allah. In this reseacrh, researchers used Field Research that are descriptive qualitative, at SMP IT Alam “Nurul Islam” Yogyakarta. From the research, it was found that the effort in the Tauhid based learning environment at SMP IT Alam Nurul Islam Yogyakarta, that is: 1. Learning in the classroom, 2. learning field or learning outside the classroom. With the aim for the creation of social sensitivity and love and respect for the environment and natural as high.

In modernist Islamic thoughts, anything that comes from tradition, and that does not have any justiable ground in the Islamic law, must be abandoned since it is considered as heresy. However, a totally opposite situation occurs in Kotagede. Tahlilan, one of those forbidden traditions, has been widely practiced by modernist Muslims. This paper attempts to examine the religious behavior of modernist community in Yogyakarta, especially with regard to motives and functions of their participation in tahlilan. Using Emil Durkheim's sociological approaches, namely social solidarity and functionalism, the research result shows that the tradition of tahlilan remains present amongst the modernist Muslim society in Kotagede due to three factors, these are, because of tolerance values and accommodative attitudes that they hold, the cultural aspects passed on from generation to generation, and the social needs. These three aspects can incorporate in each individual, and sometimes are only partially. It depends on the value system adopted by each individual. Furthermore, maintaining social role and status also becomes another factor that the tradition of tahlilan could be kept alive and preserved until now.

The article is intended to describe the religious tolerance perspective of many teachers from different religions in Primary Education (Sekolah Dasar-SD) Remaja Parakan, Temanggung; to know how the implementation of religious tolerance in the school; and to figure out how the implications of religious tolerance towards the attitude of learners religiosity in the school. By using qualitative methods, data are collected by interviews, observation, and documentation, and analyzed in according do Milles and Hubberman. The article finds that: First, the teacher of Islamic education declares the tolerance is an attitude of mutual respect for various beliefs or religions. Meanwhile, according to the teacher of Christian education, religious tolerance is one's belief in eliminating the ego by respecting other people without looking at their religions. In other words, religious tolerance is an understanding that teaches life to respect the right to freedom of religion. Furthermore, according to the teacher of Buddhist Education, religious tolerance is socializing in the community without carrying religious labels. Second, the internalization of religious tolerance at the school is already quite good, and this is evidenced by the absence of conflict in the name of religion. Third, generally, the religious attitude of students is included in the category of inclusive religious attitudes.

Indonesia is rich with religious traditions, and the people show their various religious attitudes to respond their problems in unique ways based on factors, such as education backgrounds, family, customs, and religious environment. When Islam entered Indonesia, adherents of various religions did not notice their difference, nor do they accentuate their identityies. Difference is not important to talk about, and the main one is that they can live in harmony.It means, dinferences in religious understandingoes not have mucheffects on their lives. Lately, we see something different. Apperson's identity or a community's religious attitude is the first thing to consider. A community is characterized by their activities of such circumstances: religious, social, and political, and these are in parallel their religious attitudes: radical, liberal, and moderate. Other groups also demonstrate different activities, such asSufism or thariqat, but they did not possess certain characteristics.Ttheir attitudes are moderate. Thee paper provides general description on moderate Muslim and observes how this community dominates the religious models and attitudes in Indonesia. In addition, the paper describes factors that help the community survive and deal with radical and liberal groups.

Indonesia has many islands, ethnic and cultures. Each culture has a different character, and it looks on the pattern of life measures to any area where they live. In the life of Indonesian society, all most social and religious activities can not be separated from the rituals and culture, in the ceremonies of birth, marriage and death. Religion and culture converge in life. Sometimes it is difficult to distinguish whether it is religious rituals or cultural aspects. This is exactly the essence of Islam Nuantara. The number of variants in cultural influence on people’s lives, including educational institutions. Islamic education as an institution and the system should be involved in responding to this situation. Moreover, Islamic education it self is in a community that has a lot of culture. Islamic education should not be viewed Islam Nusantara as an emerging concept, developed or even disappear, but Islamic education makes the discourse can help in the formulation of educational system. Many things should be set within the context of Islam Nusantara, for example curriculum, reference, methodology, teacher qualifications and infrastructure. All elements refer to the appreciation of culture in religious education.

This study recruited participants from UIN Sunan Kalijaga and Universitas Sanata Dharma in Yogyakarta and the University of Sydney, and the University of Western Sydney in Australia and aimed at investigating whether policies are implemented as a bridge to accommodate disabled students for admission and academic pursuits. In this combined policy research and case study, individual, group, and policymaker interviews were conducted. The findings indicate that, while university policymakers admit students with special needs, a lack of academic advocates among faculty has hampered understanding of pertinent policies. As a result, some lecturers do not pay attention to inclusiveness. There are environmental impediments, a dearth of services throughout the enrollment process, a lack of faculty competencies, and a paucity of information in syllabi indicating where impaired students can access resources. In Australia, colleges are more forthright about accommodating students with special needs during the enrolling process and during class time. Both campuses have disability assessment clinics. However, some are more physically and centrally positioned to facilitate impaired students who self-refer for services. The purpose of this paper is to argue that genuinely inclusive education is not segregated schooling that separates 'normal' pupils from those with special needs. For authentic inclusion, disabled populations require considerate, if not extraordinary, care and services.  AbstrakPenelitian ini merekrut partisipan  di UIN Sunan Kalijaga dan Universitas Sanata Dharma di Yogyakarta serta University of Sydney dan University of Western Sydney di Australia dan bertujuan untuk investigasi apakah kebijakan sebagai sarana untuk mengakomodasi mahasiswa difabel pada proses pendaftaran dan pencapaian akademik. Penelitian kebijakan dan studi kasus ini dilakukan melalui serangkaian interview dengan individu, kelompok, pembuat kebijakan. Hasil penelitian menunjukkan bahwa meskipun para pengambil kebijakan menjamin penerimaan mahasiswa dengan kebutuhan khusus, lemahnya dukungan para pengajar telah mengurangi perhatian penerapan kebijakan yang relevan. Akibatnya, beberapa pengajar kurang menaruh perhatian pada inklusivitas. Terdapat halangan lingkungan, kurangnya layanan selama proses pendaftaran dan kompetensi para pengajar, serta kurangnya petunjuk dalam silabus menjelaskan dimana mahasiswa difabel mengakses sumber-sumber yang diperlukan. Kampus-kampus di Sydney lebih transparan dalam memfasilitasi mahasiswa difabel selama proses pendaftaran dan kuliah. Terdapat banyak pusat layanan, beberapa secara struktural terpusat di kampus untuk diakses. Artikel ini berargumentasi bahwa pendidikan inklusif itu bukan sistem kelas yang memisahkan mahasiswa ‘normal’ dari yang berkebutuhan khusus. Untuk inklusi, mahasiswa difabel perlu digandeng dan mendapatkan pengajaran dan layanan yang memadai.How to Cite: Lessy, Z., Assegaf, A. R., Sirait, S. (2021). Inclusive Education at Faith-Based and Non-Faith Based Universities: A Policy, Teaching, and Curriculum Analysis. TARBIYA: Journal of Education in Muslim Society, 8(1), 1-15. doi:10.15408/tjems.v8i1.18992.

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Abstrak Pendidikan Dasar Islam dalam pratik keseharian bermuara pada proses pembelajaran dengan tujuan merubah prilaku. upaya perubahan itu haruslah secara objektif dengan tahapan-tahapan proses yang efektif dan efesien selaras dengan pertumbuhan dan perkembangan ilmu pengetahuan. Hal ini dalam filsafat disebut dengan ilmu falsifikasi. Namun prinsip falsifikasi sendiri sangat bermanfaat bagi anak usia dasar untuk menelaah sumber-sumber pengetahuan yang dikemas dan dikembangkan ke permasalahan (to the problem) induksi dan demarkasi, sehingga anak usia dasar dapat membedakan dalam beragumen secara (ilmiah dan non ilmiah) dalam pembelajaran, khususnya dalam pembelajaran IPA. Artikel ini bertujuan untuk memberikan arti keilmiahan teori yang berdasarkan prinsip falsifikasi Karl Raimund Popper. Penilitian artikel ini menggunakan pendekatan kualitatif dengan mendeksripsikan buku-buku terkait dengan studi library research. Adapun temuan penelitian ini sebagai berikut: Filsafat falsifikasi dicetuskan oleh Karl Raimund Popper yang memiliki teori diantaranya: 1) falsibility (disalahkan), 2) refutability (mampun disangkal), dan 3) testability (diuji). Sedangkan kontribusi Popper dalam pembelajaran IPA yaitu: 1) pemikiran rasional-kritis (rational-critical thinking), 2) mencari kebenaran secara langsung berdasarkan fakta (seek the truth directly based on fact), dan 3) membiasakan yang benar (accustom correct).