Abu al-‘Atahiyyah's Perspective on Religious Moderation in Arabic Poetry

This paper aims to describe the reasons behind the importance of “religious moderation” to prevent radicalism in Indonesia. The method used in this paper is literature study (books, journals, encyclopedias, and dictionaries). The results of this study indicate that "religious moderation" has the opportunity to maintain the nobility of religion so that it remains relevant and significant for all ages. In conclusion, a significant and relevant religious vision and mission to bring beauty, peace, a sense of kinship and unity in social diversity becomes manifest in "religious moderation". Therefore, the call for "religious moderation" is imperative, namely: religion must be lived and practiced for the liberation of humans from extreme attitudes and actions that risk dehumanizing. In that perspective, religion should not be used as an instrument to justify destructive actions. Instead, make religion a source of creative inspiration to continuously improve the quality of human life everywhere.

The high level of publication of religious moderation is not directly proportional to the strengthening of radicalism in Indonesia. Religious moderation has become a public discourse, especially since the publication of the decision of the Directorate General of Islamic Education Number 7272 of 2019 concerning Guidelines for the Implementation of Religious Moderation in Islamic Education. This research analyzes the decision of the directorate general of Islamic Education Number 7272 of 2019. The research method uses a qualitative approach with the type of library research, namely the note-taking technique. This research shows that several guidelines need to be discussed again. Firstly, lesson plan administration is not required to include indicators of religious moderation learning. Secondly, the unique material on religious moderation does not stand alone but is only presented substantively. Third are teachers' human resource competencies in religious moderation, especially components. School. Fourth, the character of Islamic boarding schools in terms of accommodation for religious moderation. Publication of religious moderation, in particular at public universities.

The high level of publication of religious moderation is not directly proportional to the strengthening of radicalism in Indonesia. Religious moderation has become a public discourse, especially since the publication of the decision of the Directorate General of Islamic Education Number 7272 of 2019 concerning Guidelines for the Implementation of Religious Moderation in Islamic Education. This research analyzes the decision of the directorate general of Islamic Education Number 7272 of 2019. The research method uses a qualitative approach with the type of library research, namely the note-taking technique. This research shows that several guidelines need to be discussed again. Firstly, lesson plan administration is not required to include indicators of religious moderation learning. Secondly, the unique material on religious moderation does not stand alone but is only presented substantively. Third are teachers' human resource competencies in religious moderation, especially components. School. Fourth, the character of Islamic boarding schools in terms of accommodation for religious moderation. Publication of religious moderation, in particular at public universities.

Religious moderation is a concept that seeks to promote values of tolerance, affection, and inclusion among different believers in a society. This article aims to explain important aspects of modern society, as it encourages tolerance, respects diversity, and creates an environment that recognizes and respects religious diversity and provides equal opportunities for all individuals without any discrimination based on religion. The method used is the study of literature on the key topics of “religious moderation,” “inclusive society,” and “reliance freedom.” From regular studies, it has been found that inclusive societies, governments, religious institutions, educational institutions, and individuals have a responsibility to participate in efforts to promote religious moderation and build inclusive society. One of the steps that can be taken to form an inclusive society is the implementation of inclusive education approaches, interfaith dialogue, and cross-religious collaborative activities, which can help create societies that respect religious diversity, give equal opportunities to all individuals, and create a prosperous social order. In conclusion, the article emphasizes the need for cooperation to strengthen religious moderation and create an inclusive society based on the principles of solidarity, understanding, and mutual respect in order to disseminate moderate religious education by blending religious principles with universal human values. Keywords: religious moderation, inclusive society, religious education, government policy, digital literacy

This research is normative legal research and empirical law. What is meant by normative legal research is research on theory, philosophy, comparison of other structures. Normative research here is an analysis of legal theory (fikih proposal) or also called applied fiqh proposal through the methodology of Islamic law al-Maslahah Mursalah with the legal case of religious moderation. The theory of al-Maslahah Mursalah is a methodology providing a legal basis based on the achievement of beneficial values towards religious moderation. While empirical research is intended to explore empirical facts or see first hand legal practice in the field related to the grounding of religious moderation, in order to provide reinforcement for this type of research (normative - empirical) it is necessary to use a research approach using descriptive qualitative methods. The interest of this research is to answer two important issues, namely: The urgency of grounding religious moderation in the UINSU environment and the application of the construct of religious moderation to UINSU as an effort to ground down religious moderation in the North Sumatra region. The results of the study show: First , the upholding of religious moderation among the UINSU campus is seen as urgent. UINSU is the driving center for religious moderation in the North Sumatra region as a pluralist area of ethnicity, religion, race and others. In the midst of this diversity of differences, UINSU as an PTKI institution has become an arrow in grounding religious moderation. Students and alumni must become arrows of religious moderation to apply ways of thinking, to be moderate by embodying the essence of religious teachings (Islam) which protect human dignity and build the public good – based on the principles of fairness, balance and obedience to the constitution. Second , the design of the construction of religious moderation at UINSU in an effort to instill religious moderation in order to increase North Sumatra's dignity is an important aspect of both the perspective of UINSU and this region. The application of al-Maslahah Mursalah becomes an important basis in realizing the beneficial values of maintaining religion (hifz din) , reason (hifz aql) , self (hifz nafs) , property (hifz mal) and offspring (hiz nasab) . Grounding in religious moderation actually guarantees the realization of all the dharuri needs referred to, on the basis of considerations Grounding in religious moderation is strengthened through the construct of religious moderation. UINSU is seen as important in implementing al-Maslahah Mursalah, with the following reasons: (1). The construction of UINSU's religious moderation as a media for moderation in religion is a universal not individual need, not only for UINSU, the North Sumatra region as well as this country, answering common interests to maintain the integrity of society, region and country. The heartbeat of the integrity of the Unitary State of the Republic of Indonesia is determined by a moderate way of thinking and behaving that is not extreme right and left in religious understanding, so that peace, security, conduciveness, tolerance and others are truly maintained and maintained in diversity. The implication is that it helps protect religion, mind, self, property and offspring universally (2). UINSU's construction of religious moderation as a media for moderation in religion, in its application, creates benefits that are definite, not vague. For example, through integrated programs (UINSU - Pemprovsu) which are carried out as part of the construct of religious moderation, it will provide a lot of understanding of the importance of religious moderation in this area, without exception for UINSU. The benchmark, especially for UINSU, is to create conditions that are safe, peaceful, respect for differences, strong commitment to nationalism and others. In other words, the resulting output is real and certain (3). The construct of religious moderation of UINSU as a medium of religious moderation in its concept and application, seen from the purpose of its formation and formulation, is to provide benefits for UINSU, the North Sumatra region as well as Indonesia. This means that the desire to achieve the goal of benefit is correlated with the goal of Islamic law enforcement, namely the creation of benefit specifically for dharuri needs ( Hifz din, hifz aql, hifz nafs, hifz mal and hifz nasab ) (4). UINSU's construction of religious moderation as a medium for religious moderation, where the substance of the goal is to provide universal benefit, there is definitely no argument against it. Providing a real manifestation that religious moderation is a dharuri need , a solution to glue the unity and integrity of the region and this country in the midst of a fairly pluralistic society.

Religious moderation is an approach that prioritizes tolerance, discussion, and respect for the diversity of religious beliefs. It is important in Indonesia, as the country has many different cultures and religions. The goal of religious moderation is to maintain stability, create a strong and inclusive national identity, and prevent religious conflict. This study investigates how religious moderation helps strengthen Indonesia's national identity. The method used is a literature study by analyzing various related literature. The results show that religious moderation promotes justice, tolerance, and openness, which helps create social harmony. By accepting religious diversity and strengthening national commitment, religious moderation strengthens national identity. Implementing religious moderation is expected to create an atmosphere of inter-religious harmony in Indonesia and improve the overall quality of life of the community. Research on the religious moderation movement and its relationship with national identity needs to be conducted further to gain more information.

Religious moderation is currently a very interesting discussion, not only among academics but also among the public. The emergence of the phenomenon of intolerance and radicalism certainly becomes asbabun nuzul from moderation so the Ministry of Religion of the Republic of Indonesia feels the need to make religious moderation a policy focus. This paper aims to reveal policy analysis and strategies for strengthening religious moderation in the context of education in Indonesia. The research method used is qualitative with the type of library research using the note-taking technique. The results of this study indicate that the policy of strengthening religious moderation is contained in the 2020-2024 RPJMN which promotes strengthening religious moderation through 5 (five) strategies to strengthen religious moderation including; religious broadcasting, education system, management of houses of worship, management of public spaces, and Islamic boarding schools. However, the focus and findings in this study lead to the implementation of the education system in Islamic Higher Education, in which houses of religious moderation are formed at State Islamic Universities in Indonesia.

Indonesia is a country with a population of various nationalities, languages, cultures and religions. The diversity of the Indonesian nation is enshrined in the motto Bhinek Tunggal Ika, which has different meanings, but is still one. When one does not understand, is not aware of, and does not want to understand the existence of diversity, there will be tension or radical action. it is in this context that the idea of religious moderation becomes important. One of the activities of NU in the field of education is learning and daily practice in real life. This practice should be aimed at students. This study is qualitative and fact-based and discusses religious moderation in education. The research method used is the study of literature. This study aims to determine the significance of religious moderation in NU's perspective education. Thus, this study attempts to explore and find things related to religious moderation in education. Diversity is the destiny of the Creator. Diversity will be a gift if we can manage it and use it properly, otherwise diversity will be a disaster if we cannot manage it. The main way to manage diversity is to know and understand each other. Religious moderation is very important to prevent extreme views leading to radical action, terrorism, and so on. Nahdalatul Ulama, as one of the largest organizations in Indonesia, is not silent about the emergence of these various ideologies and movements. To overcome the problem of radicalism, Nahdlatul Ulama put forward an idea, namely Islam Nusantara. The results of this study show that Nahdlatul Ulama is highly supportive of the idea of religious moderation or Islamic wasatiyah. Religious moderation is the key to creating tolerance and harmony. Islam calls upon its people to be tawazun (balance), tasamukh (tolerance), i'tal (straight and firm). These three characteristics are part of the religious moderation that must be instilled in students so that students will have moderate characteristics in the life of the nation and state. This study concludes that radicalism can be eradicated through education. Key words: religious moderation, education, Nahdlatul Ulama

This paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then continued by the companions and the people after him. Classical and modern religious moderation both focus on establishing harmonious and peaceful social relations with people of different religions. However, there are some differences between modern and classical moderation, namely: First, in modern times religious moderation is focused on improving and maintaining relations between Muslims and people of other religions by providing several indicators related to this. Whereas in the classical period, this religious moderation focused on their freedom to embrace their religion without any coercion to convert to Islam. Second, in modern times the term moderation is used in the hope of being an antidote to the many conflicts, while in classical times religious moderation was practiced by the Prophet to serve as an example for the companions and subsequent people. Third, the practice of religious moderation in terms of tolerance towards people of other religions in modern times looks very tolerant by congratulating each other on the holidays of other religions, while in classical times religious moderation only centred on giving them the freedom to choose their religion and carry out their religious worship.

Abu al-‘Atahiyah was famous for his ascetical poetry, but the researcher found that in Abu al-‘Atahiyah’s anthology, not all of his poems go with the ascetical theme’s only. Rather, there are also life values, such as social values ​​that establish other human foundations that spread bonds of mercy, love, tolerance, kindness, cooperation, observance of conscience, fear of God and other meanings. The parameters of the human formulation of society are defined in the Islamic conception. The theory used in this research is the theory of life values ​​by Noeng Muhadjir. The approach used in this research is the pragmatic approach. This approach prove that a literature work is a tool to achieve the aims of the creator of literature works, in addition to pleasure or entertainment also for the sake of enlightenment and education. This research found there are sixteen social values, and these social values show that Abu al-‘Atahiyah, who is known as a religious poet, is also a poet who pays attention to social life.

The lack of understanding of madrasah students about the concept of religious moderation and the lack of encounters between religions in society is the main basis for this research literature study. Religious moderation is a discourse as well as a practice needed in a multicultural society such as in North Sulawesi. This means that where there is diversity, that is where the value of moderation must be present and become the lifeblood of the link between members of the community. The results of the study indicate that there are solutions that can be implemented in strengthening religious moderation, including creating or using existing mottos in society as a basis for instilling religious moderation values, such as the mottos of torang samua basudara and torang samua created by God in North Sulawesi. Building houses of worship side by side, of course, can open meeting spaces and increase the intensity of encounters between religions as the main capital in strengthening religious moderation. In madrasas, madrasas can make madrasah moderation days and hold interfaith student exchanges so that religious moderation is familiar among madrasah students who are part of the millennial generation. Then, you can also make a religious moderation accompanying diploma as a sign of the maturity of student religious moderation which is oriented towards attitudes and moderation schools as an alternative to strengthening community religious moderation, especially the millennial generation.

Religious harmony and tolerance in the village of “Pancasila” Balun, Turi, Lamongan, East Java, is a lesson for the practice of religious moderation which needs to be learned and used as an example. All of studies that already exist, the principle of harmony and tolerance in Balun village is the result of nonformal education construction, even though talking about character building could not be divided from the role of formal educational institutions. This research is trying to complement the formal religious education institution which in this case is Madrasah Ibtidaiah (MI) Tarbiyatus Sibyan in establishing and strengthening religious moderation in the village of “Pancasila” Balun. This is a qualitative research with a formal object of religious moderation and the object of MI Tarbiyatus Sibyan. Data collection was done by literature study, interviews, and FGD with teachers and students of MI Tarbiyatus Sibyan. This research shows: (1) MI Tarbiyatus Sibyan was considering religious moderation as part of the local wisdom of the village that must be preserved and maintained; (2). MI Tarbiyatus Sibyan instilling insight into religious moderation in the learning process through the internal class activities and external by visiting the Jawi Wetan Balun Christian Church; and (3). MI Tarbiyatus Sibyan students was playing an important role in supporting socio-religious activities in Balun village. In summary, this study explains the contribution of formal education in which local wisdom can strengthen students' religious moderation insight. Therefore, it is necessary to develop formal educational institutions which defend local wisdom as part of the emphasis on the educational process in madrasas or schools.

It is very important to teach religious moderation to children from an early age, in this case Sunday school at the Paul Congregation TWM Manado, as one of the congregations located in the center of the city of Manado. Religious moderation leads to an attitude of life that is open, friendly, tolerant, and not extreme in building relationships with fellow human beings of different religions. In this regard, Sunday school teachers play an important role in guiding and teaching children about religious moderation. This study aims to find out the understanding of Sunday school teachers at the Paul Congregation TWM Manado regarding religious moderation. The research method used is qualitative by using literature studies and interviews. The results of the study show that Sunday school teachers' understanding of religious moderation still needs to be developed because according to all informants, religious moderation is not familiar for them. Therefore, training on religious moderation is an urgent need for Sunday school teachers at the Paul Congregation TWM Manado.

This paper aims to describe religious moderation strategic plan as one of the primary programs at a state Islamic University. The research used a literature study, exploring data sources such as religious moderation strategic plan documents and state Islamic University website news regarding religious moderation. The research found the actualization of the religious moderation strategic plan implemented in the university environment and the academic community generally through news dissemination on the university's official website. There are six implementation strategies; 1). Facilitate the preparation of religious literacy according to local wisdom in electronic form; 2). Strengthen religious moderation content in matters of belief and character; 3). Increase religious extracurricular activities; 4). Improve the quality of tolerant and ethical conduct of students, educators, and other educational personnel; 5). Formation of working groups to disseminate concepts, guidelines, and implementation strategies and investigate the contents of the literature on religious moderation; 6). Improve the education system and staff's ability to investigate and implement models of religious moderation practice. The research findings indicate strategic plan elaborates the formulation of the university's vision and mission, which is ready to guide university leaders in fulfilling their mission and realizing their vision.

The importance of religious moderation in strengthening interfaith brotherhood in multicultural societies is an increasingly relevant issue in the midst of increasingly plural social life. The diversity of religions, cultures, and ethnicities in Indonesia often poses challenges in building harmonious relationships between various groups. Religious moderation, as an approach that promotes moderation, tolerance, and mutual respect between religious communities, is an important key in maintaining such harmony. The purpose of this research is to analyse the role of religious moderation in strengthening interfaith brotherhood in a pluralistic society. The method used in this research is a literature study with a qualitative approach, collecting data from various relevant sources, such as articles, books, and previous research results. The results of the discussion show that religious moderation plays a significant role in creating space for interfaith dialogue, reducing conflict, and increasing awareness of the importance of tolerance and respect for differences. Religious moderation education in schools and communities has also proven effective in shaping a more open and peaceful mindset. Religious moderation is not only the teaching of tolerance, but also the application of religious values that emphasise compassion and peace. Therefore, religious moderation is an important strategy in strengthening interfaith brotherhood in Indonesia.