This article is written based on the research conducted amongst the students of Madrasah Aliyah Negeri 2 (equivalent to Public Senior High School) and Public Senior High School 3 in Bogor. This research was carried out by using quantitative approach, with the parameter on religiosity aspects (knowledge, internalizing, belief, ritual worship behaviour, social behaviour, and attitude to anticipate negative behaviour). The findings showed that the religiosity level of the students in MAN 2 is higher  than in SMAN 3. Belief is an aspect that had significant influence in decreasing negative behaviour. Meanwhile, internalizing is a significant aspect to increase religious practice and social behaviour. However, knowledge is an aspect that does not directly influence ritual behaviour (worship), social behaviour, and attitude to anticipate negative behaviour. These findings explained the necessity to improve the teaching of religious education, which is more oriented in building religious belief and internalizing, than merely building knowledge.Keywords: Madrasah Aliyah; Senior High School; Student’s ReligiosityAbstrak Tulisan ini merupakan hasil penelitian yang dilakukan terhadap siswa Madrasah Aliyah Negeri 2 dan Sekolah Menengah Atas Negeri 3 di Kota Bogor. Penelitian ini menggunakan pendekatan  kuantitatif dengan fokus pengukuran pada dimensi religiusitas (pengetahuan, penghayatan, keyakinan, praktik ritual keagamaan, perilaku sosial dan perilaku menghindari perbuatan negatif). Temuan penelitian menunjukan siswa MAN 2 mempunyai tingkat religiusitas (aspek pengetahuan, keyakinan, penghayatan, dan perilaku ibadah) lebih tinggi dibandingkan SMAN 3. Dimensi keyakinan mempunyai pengaruh signifikan dalam menurunkan perilaku negatif sedangkan dimensi yang signifikan untuk meningkatkan praktik ibadah dan perilaku sosial adalah penghayatan. Sebaliknya dimensi pengetahuan tidak mempengaruhi secara langsung terhadap perilaku ritual (ibadah), perilaku sosial dan perilaku menghindari hal negatif. Temuan ini menunjukan perlunya peningkatan pengajaran pendidikan agama yang lebih berorientasi pada pembentukan keyakinan dan penghayatan keagamaan dibandingkan pembentukan pengetahuan semata.

The research aimed to measure the level of inclusiveness of religious education teachers in Indonesia in 2018. The research method was a survey, conducted thorough capital cities in 34 provinces. The respondents were religious education teachers from Moslem, Christian, Catholic, Hinduism, and Buddhism at the secondary school level. The total sample was 3675 from 7976 population in the whole province capitals. They were selected based on Proportional Random Sampling technique and used Yamane formula at the level of confidence at 95 percent. The instrument research was the questionnaire of religious understanding which was constructed from three dimensions of variables, namely religious understanding toward the relation of religion and state, the relation among different religions and the relationship within the same religion. The research data technique analysis used structural equation modeling. The result showed that the inclusiveness level of religious education teachers iwas at 76,55, which was higher than the cut off value which was at 75,0. It means that the religious understanding of religious education teachers was good or generally at an inclusivism level.

This paper is the result of research that reveals the role of the Alam Wiwitan madrasah in providing educational services to  Baduy community in Cicakal Girang as an area including Assistance. This study uses qualitative methods with data collection techniques through interviews, observation and documentation guidelines. The research findings show that Cicakal Girang is one of the assisting villages for Baduy people who violate customary rules or because they move on their own. But they are still bound by the Baduy pikukuh (regulations). Because they are still in the communal land (power) Kanekes (Baduy). The people who live in the Kanekes area are unique, where all the inhabitants adhere to the religion of Islam, even though they are traditionally still bound by the Baduy tribe who have Sundanese Wiwitan beliefs. The famous Baduy community still considers taboo on formal education. But in fact, in that region, there has been a formal educational institution in the form of madrasa as a formal education unit that provides education services to children. The following article will reveal how the existence of madrasas in the midst of indigenous peoples who are still intoxicating towards formal education.AbstrakTulisan ini merupakan hasil penelitian yang mengungkap kiprah madrasah Alam Wiwitan dalam memberikan layanan pendidikan pada masyarakat Baduy di Cicakal Girang sebagai wilayah termasuk Penampingan. Penelitian ini menggunakan metode kualitatif dengan teknik pengumpulan data melalui pedoman wawancara, observasi dan dokumentasi. Hasil temuan penelitian bahwa Cicakal Girang merupakan salah satu kampung penampingan bagi masyarakat Baduy yang melanggar peraturan adat atau karena pindah atas keinginan sendiri. Namun mereka masih terikat oleh pikukuh (peraturan) adat Baduy. Karena mereka masih berada di tanah ulayat (kekuasaan) Kanekes (Baduy). Masyarakat yang tinggal di wilayah Kanekes ini memiliki keunikan, dimana semua penduduknya menganut agama  Islam, padahal secara adat mereka masih terikat oleh pikukuh Baduy yang memiliki kepercayaan Sunda Wiwitan. Masyarakat Baduy terkenal masih menganggap tabu terhadap pendidikan formal. Namun kenyataanya di wilayah tersebut telah ada Lembaga Pendidikan formal dalam bentuk madrasah sebagai satuan pendidikan formal yang memberikan layanan Pendidikan kepada anak-anak. Tulisan berikut  akan mengungkap bagaimana eksistensi  madrasah  di tengah masyarakat  adat yang masih mentabukan  terhadap pendidikan Formal.

Theologically speaking, women are the `khalifah' on earth, having equal positions, rights and responsibilities to men, both in the field of `ibadah' and social life. Women as housewives (mothers) in the family have significant role in building and guarding the integrity of thelam* and so do the men. In both the family and social life, men and women's roles are not more dominant than the others; both men and women share equal responsibilities. Furthermore, there is no restriction for women to work as professional workers or leaders as long as they are able to bring about benefits for themselves, the family as well as the society. This article will provide theological arguments on the fact that Islam never puts any restriction on women's activities as long as those activities are carried out in the spirit of Islamic values.

This study describes the degree of adherence to compulsory education program (compulsory basic education) at Pondok Pesantren Salafi (PPS). This study was conducted in 2015 in four Provinces namely  Jakarta,  Central  Java,  East  Java  and Yogyakarta using evaluation approach. The results of data analysis showed that the Compulsory Basic Education program is seen from the dimensions of the context of having high readiness with a degree of fulfillment / suitability above 80% with regard to both Ula and Wustha, Likewise, the dimension of the product is quite successfully shown an increase in  value  and  the  uptake  of  education,  in  which there are many students graduating from Ula and Wustha continue to pursue higher education and in  terms  of  average  scores,  scores  of  Indonesian, mathematics and science increasedin the academic year 2014 compared to the previous academic year. However, input dimensions and process only reached the level of “sufficiently fulfilled”.Keywords:  evaluation, Program, Compulsory Basic Education, Pesantren SalafiyahabstrakPenelitian ini menjelaskan tingkat keterlaksanaan program wajib belajar pendidikan dasar (Wajar Dikdas) pada Ponpes Salafiyah (PPS). studi ini dilakukan tahun 2015 di empat Propinsi yaitu DKI Jakarta, Jawa tengah, Jawa timur dan yogyakarta dengan menggunakan pendekatan evaluasi. Hasil analisis data menunjukan bahwa program wajar dikdas dilihat dari dimensi konteks mempunyai kesiapan yang tinggi dengan tingkat keterpenuhan/kesesuaian diatas 80% baik Ula maupun Wustha, Demikian juga dimensi produk cukup berhasil yang ditunjukan adanya peningkatan nilai dan serapan pendidikan, dimana santri lulusan Ula dan Wustha banyak yang melanjutkan ke jenjang pendidikan yang lebih tinggi dan dari sisi rerata nilai Bahasa Indonesia, matematika dan IPA meningkat pada tahun ajaran 2014 dibandingkan tahun ajaran sebelumnya. Namun dari sisi dimensi input dan proses hanya mencapai tingkat cukup terpenuhi.Kata Kunci:  evaluasi, Program, Wajar Dikdas, Pesantren Salafiyah