Pioneer Manuscript in Refuting Wahhabism: The Perspective of Kiai Dimyati bin Abdul Karim as-Surakarta as a Basis for Islamic Moderation

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 very important because the tendency of excessive or excessive religious experiences often leaves one-sided claims of truth and considers themselves the most right while others are wrong. Based on the above background, the researcher is interested in studying the extent of understanding of religious moderation among Surakarta students and how efforts are made to increase awareness of religious moderation among students. This type of research is field research with a qualitative approach that aims to describe the data obtained in the field regarding students' understanding related to religious moderation. The data sources used in this study are primary and secondary. The data collection techniques used were interviews and documentation. Students' understanding of religious moderation varied greatly from the results of several interviews conducted with 30 students in the Islamic Criminal Law Study Program, 20 students explained that moderation is tolerance and mutual respect between religious people. This is not wrong, because one of the indicators of religion is tolerance. Meanwhile, the other 10 students have understood that moderation is our perspective or attitude in religion in moderation, understanding and practicing religious teachings that are not extreme. Meanwhile, 30 students of the Law Study Program at the Batik University of Surakarta most of them do not understand what religious moderation is in terms of terminology, but once they are given an understanding and indicators related to religious moderation, they understand. Most of them have been taught in Pancasila and Civic Education courses. Religious moderation can be used as a learning approach so that students can think critically and analyze the courses they are taught, which of course remains based on the principles of religious moderation.

Background: The knowledge gained by ancient seers of Ayurveda was passed down from generation to generation through manuscripts. The scientific and structured study of manuscripts is called Manuscriptology. Understanding scripts, languages, writing tools, and the conservation, preservation, and maintenance of manuscripts is essential. The study of medical manuscripts, their constraints, and the strategies to validate the concepts, drugs, diseases, treatments, and applications in the field of medical science is highly valuable. The manuscript Yogasudhanidhi, which is available in the form of a paper script, with 64 folios, written in Devanagari script, authored by Vandi Mishra, MSS No. 1391, was collected from The Adyar Library and Research Centre, Chennai, for this study. Objectives: The present study aims to transcribe, translate, and critically analyze the contents of the manuscript Yogasudhanidhi and compare them with relevant prakaranas (sections) of Ashtanga Hridaya. Materials and methods: An exploratory study of the manuscript was conducted, followed by transcription and translation into English. Then, critical analysis and comparison with Ashtanga Hridaya were performed. Results: The manuscript Yogasudhanidhi comprises four chapters, namely Balaposhana (care of children), Balaroga cikitsa (treatment of pediatric diseases), Bala stri kumaradinam samanya cikitsa (general treatment of childhood disorders) and Balagrahabalidanadi (management of infantile afflictions). Thus, it describes the management of newborns and different pediatric diseases briefly. It focuses exclusively on the most effective formulations from various classical sources in treatment. Yogasudhanidhi gives more importance to offerings and prayers. Many mantras (hymns) are advised for a child, to attain lifespan and strength and many pujas (ritual worship) like narayana puja, karthikeya puja etc. are explained for the well-being of the child. Conclusion: The detailed understanding of the manuscript Yogasudhanidhi enhances the theoretical and practical knowledge in the field of Kaumarabhritya (Ayurvedic pediatrics) and thus Ayurveda.

The Quran is the holy book of Muslims whose contents are very suitable for all times and places (maslahah li kulli zaman wa makan), one of the interesting concepts in the Quran is about religious moderation. Religious moderation is a theory that contains the ideas of peace, justice, and moderation in all aspects of life in this world. Be it moderate in Aqidah, Worship, Muamalah/taqwa, and moderate in Tashri' (upholding Syari’at). While the term religious moderation always described in the Quran with various personality types, including honest, open, love, and flexible, mutually united, universal and universal, all of which are inseparable, mutually reinforcing and beneficial. Religious moderation is also emphasized in Islamic education in Indonesia, especially in terms of learning techniques and material content including elements of Quran Hadith, Fiqh, Aqidah Akhlaq, Syari’at (Islamic law) and Islamic Tarikh (Islamic history). All Islamic education materials above are presented in a manner and use techniques that prioritize the values and principles of religious moderation to foster a flexible, compassionate, and caring character and personality in a fair and equal manner. In facing the problems that come one after another, the more plural generations who uphold the principle of equality and mutual respect for the principle of difference, the generation that loves religious diversity will emerge to make Indonesia a tolerant nation.

This study aims to develop valid, practical, and effective teaching materials on Islam, Human Rights (HR), and religious moderation relevant to the Islamic Family Law Study Program (HKI) at IAIN Sultan Amai Gorontalo. The urgency of developing this material lies in the need to enhance students' understanding of HR principles and religious moderation within the context of Islamic family law, which is essential to shaping a more inclusive and tolerant legal perspective. Given the strategic role of the HKI program in Islamic legal education, the development of these teaching materials is expected to enrich existing course content and address the educational challenges in the global era, which increasingly emphasizes HR values. The research method used in this study is research and development (R&D) with the Borg & Gall model, chosen for its comprehensive approach in developing educational products, from needs identification, material design, product testing, revisions, to dissemination of the final product. This process aims to produce teaching materials that align with the HKI curriculum requirements and are well accepted by students. The research results indicate that the developed teaching materials received positive feedback with an average score of 3.46, indicating very good quality. The impact of these results shows that the new teaching materials can improve students' understanding of HR issues and religious moderation, while enriching their perspective on Islamic family law in a more progressive way. However, several factors hinder the implementation of these materials, such as the lack of understanding among lecturers about religious moderation, limited references, and insufficient training for instructors. Therefore, further institutional support is needed to facilitate the effective use of these materials in the HKI program's learning process, thus contributing to improving the quality of Islamic family law education in the future.

Religious moderation is the key to the emergence of balance for the maintenance of civilisation that creates peace, so it is necessary to instill the values of religious moderation to students, including through textbooks. The data source of this research is the textbook of al-Qur'an hadis class XI Madrasah Aliyah published by the Ministry of Religious Affairs of the Republic of Indonesia in 2000. The research method used in this study uses the library research method, which is research based on processed manuscripts (manuscript studies), facts and primary and secondary data (supporting data) related to the focus of research. The results of this study indicate that nine values of religious moderation namely tawasuth, i'tidal, tasamuh, shura, ishlah, qudwah, muwathanah, al-la'unf and i'tiraf al-'urf have been contained in the textbook, although the number of distribution of these values has not been evenly distributed. This research can be useful in fostering the values of religious moderation in students by using the reference of Al-Qur'an Hadith textbooks properly, so that students are able to apply and appreciate the value of religious moderation effectively.

This study aimed to describe the implementation of Islamic education based on religious moderation at the Islamic Institute in Ponorogo through education, research, and community service activities. This type of research was qualitative with a case study model. The study results stated that the implementation of Islamic education based on religious moderation Ponorogo by redesigning the KKNI 2016 Graduation Achievements and Graduate Competency Standards of each Study Program and aligned with the institute's vision and mission. The result of the implementation is the distribution of Islamic sciences courses that understand Ahlusunnah wal Jama'ah to each Study Program as an introductory course in understanding comprehensive Islam. The performance of research based on religious moderation is carried out with a focus on Interdisciplinary Islamic Studies divided into sub-Tarbiyah and Education, Islamic Law and Economics, and Da'wah and Social. Then, the field of community services based on religious moderation is carried out through Islamic community organizations, Community Service Lectures, and Social Services.

This study intends to investigate pre-marital course practices based on religious moderation as an effort to oppose extremism. This is founded on the concept that the family is the smallest institution in a country, so it is very vital to develop a balanced attitude. The Ministry of Religious Affairs as the spearhead of this strategy has its own purpose in fulfilling this policy. One of the goals is how to genuinely avoid mafsadat early on. The concept of averting this mafsadat in the study of ushul fiqh and fiqh (Islamic law) is known as the sadd al-żarī'ah approach. This study is a literature review based on primary data from rules addressing the implementation of pre-marital courses. Meanwhile, secondary data were obtained from studies linked to the issue of this study. The content analysis method is used to derive findings. The findings in this study indicate that a pre-marital course focused on religious moderation as an effort to fight radicalism is a course model that provides training for future married couples to be moderate. Meanwhile, in the sadd al-żarī’ahperspective, a pre-marital course focused on religious moderation is a measure to prevent mafsadat.

As a country of various ethnicities, languages, and religions, religious moderation is a particularly crucial issue in Indonesia. This paper aimed to elaborate on the law on blasphemy to Gods of non-Islamic religions. The study included a phenomenological qualitative study using the approach of tafsir tahlili (analytical exegesis) and Islamic law. Data were collected by means of in-depth interviews with religious leaders, academicians, and community leaders in South Sulawesi, especially in the cities of Makassar, Barru, and Bone. In addition, literature review was used to refer to books of exegesis, journal articles, and other relevant references. Findings of the study revealed that religious moderation emphasized in the Qur’an is a teaching that promotes tolerant and peaceful relations. Ummatan wasaṭan in the Qur’an could be understood as the people who are always in goodness and justice, show a commendable attitude, and do not easily criticize people nor blame other groups. The opinions of exegetes and field data have also suggested that interpretations of the Qur’an should prioritize a moderate understanding, as conflict might occur due to intolerant attitudes in Indonesia, a country with various religions. Textually understanding the verses of the Qur’an and hadith might also lead to radicalism and even terrorism. In the context of Islamic law, blasphemy towards the Gods of non-Muslims is haram (prohibited) because it may result in others insulting Allah and social conflict; avoiding conflict is a behavior that is in line with the aims of Islamic law (maqāṣid al-sharī'ah). This study thus argues that religious moderation is a crucial attitude, as it can foster tolerance and mutual respect among religious people. Even though other people have different gods from the belief of Muslims, respect for such differences shall exist as directed by the Qur’an.

As an area for implementing Islamic law as well as having the most absolute Muslim majority in Indonesia, Aceh is one of the most exotic loci in research and studies on religious moderation. Especially in the initial data it was found that there was a tendency to encourage religious moderation through Christian minority groups, especially women in Aceh. By using James C. Scott's theory of public transcript (open resistance) and hidden transcript (closed resistance) and supported by functionalism theory, this paper portrays how the functional resistance of Christian women in demanding the right to identity and self-study of religion in educational institutions in Aceh, specifically focused on two locations, namely Langsa City and Banda Aceh. Through research using a qualitative methodology based on data sources from interviews, observations, and documentation, it was found that Christian women fighting for their identity in educational institutions in Aceh occurred in two phases of resistance, namely hidden transcript (closed resistance) and public transcript (open resistance). Furthermore, in terms of resistance in the struggle for the right to study religion on their own in educational institutions, it is carried out with public transcripts (open resistance). Finally, it was also found that women are social beings who are most effective in carrying out their functionality in realizing religious moderation. Therefore, this paper recommends that the Government, through the Ministry of Religion, consider women's format as agents of religious moderation.

This study investigates how the Sedekah Desa ritual practiced in Kandangan Village, East Java, embodies key dimensions of religious moderation. Employing a qualitative case study approach, data were collected through participant observation, in-depth interviews, and documentation of ritual activities. The findings reveal that the tradition promotes four central indicators of religious moderation: (1) tolerance (tasāmuh)—evident in the inclusive prayer practices involving different religious groups; (2) equality (musāwah)—reflected in the shared participation across all social strata during communal meals; (3) justice (iʿtidāl)—symbolized through the jolen procession representing the balance between devotion to God (ḥabl min Allāh) and social solidarity (ḥabl min al-nās); and (4) adaptability (taṭawwur wa ibtikār)—seen in the community’s creative integration of Islamic values with local cultural expressions. These findings suggest that the Sedekah Desa ritual functions as a dynamic socio-religious mechanism that fosters inclusivity, intergroup harmony, and cultural resilience in contemporary Indonesian society.

Qanun Jinayat is one of the legal umbrellas for implementing Islamic law in the Criminal sector in Aceh. The application of this Qanun has pros and cons because it is seen as contrary to the spirit of tolerance which is one of the pillars of Religious Moderation. This study examines the suitability of the Jinayat Qanun with Religious Moderation. The data used in this article consists of primary data and secondary data. Primary data comes from Qanun Aceh No. 6 of 2014 concerning Jinayat Law. Meanwhile, secondary data was obtained from literature related to the implementation of Islamic law in Aceh and articles related to religious moderation. The study results show that Qanun Jinayat is following Religious Moderation for the first two reasons that this Qanun in its formulation chooses the Minhaji approach, not the Mazhabi approach. Second, non-Muslims are given a choice in their implementation to choose to submit to the punishment in the Qanun Jinayat or the penalties contained in the Indonesian Criminal Code if they violate the Qanun Jinayat in the Aceh region.

Al-Quran is the holy book of Muslims whose contents are very relevant for all times and places (mashalih li kulli Zamanin wa eatin), one of the interesting conceptions of the Koran is about religious moderation. Religious moderation is a theory that contains the idea of ​​being moderate, fair and mediocre in every aspect of life in this world. Both are moderate in Aqidah, Worship, Muamalah/akhlaq, or moderate in Tasyri' (Sharia Formation). Meanwhile, the term religious moderation is always described in the Koran in a large set of various types of characters, including the character of honesty, intertwined mindset, love, and flexible character, which are integrated with each other, holistic and universal, all of which cannot be separated, interrelated. strengthen and benefit. Religious moderation is also emphasized in Islamic education in Indonesia, especially in aspects of learning techniques and content of material which includes material from the Koran hadith, Fiqh of Worship, Aqidah Akhlaq, Sharia (Islamic law) and Islamic Dates (Islamic history). All of the Islamic education materials above are presented in ways and techniques that uphold high values ​​and the principles of moderation in religion so as to foster character and personality that has flexibility, love, pluralism, concern and is able to act fairly and in the middle in dealing with every problem that comes and more and more a plurality generation that upholds the principle of goods and mutual respect for the principle of difference, more and more generations are emerging who love diversity in diversity so that Indonesia becomes a country that is Baldatun Thoyyiibatun Wa Rabbun Ghafur.

Religious moderation is currently one of the most loved courses in the framework of religious harmony. Even now, Ministry of Religion has been launching the Religious Moderation House program in all Islamic religious colleges in Indonesia. This paper discussed the program of activities carried out by Antasari State Islamic University of Banjarmasin to support the government program by instilling the values of religious moderation in all new students. This study applied a qualitative descriptive method with content analysis techniques. The sample in this study were questions posed by Mahasantri during the Islamic and National Insights material every Saturday night at Ma'had Jami'ah UIN Antasari Banjarmasin. The results showed that there were seven themes that most learners’ attraction, namely 1). diversity and tolerance, as many as 91 or 24.53% questions, 2). Synergy and the Importance of Islamic and National Insights, 54 or 14.56% of questions, 3). Radicalism, Terrorism, Fanaticism, 48 or 12.94% questions, 4). Nationalism and Love for the Motherland, 35 or 9.43% of questions, 5). Islamic State and Leaders, 20 or 5.39% of questions, 6). Islamic law in inter-religious relations, 25 or 6.74% questions, and 7). Conflict and Blasphemy, 16 or 4.31% questions. Tolerance and diversity were the most frequently asked questions. Thus, although this lesson carried the theme of Islamic insight and nationalism, this learning tent to be a space for students to ask questions and discuss tolerance which was an important element or part in religious moderation.

Islamic legal thought and religious moderation play an important role in responding to the challenges of radicalization in society. Radicalization, which often arises from narrow, literal, and textual understandings of religion, frequently threatens social harmony and security stability. This paper aims to analyze how the principles of inclusive Islamic law and the approach of religious moderation can serve as solutions in addressing and responding to the issues and practices of radicalization. Through a qualitative approach and literature study, this research examines basic concepts in Islamic law and wasathiyyah (moderation) that emphasize equality, balance, justice, and tolerance. Religious moderation, as a paradigm that stresses contextual and adaptive religious understanding, is also explained as an effort to counter extremist and fundamentalist narratives. The research findings indicate that the integration of progressive Islamic legal thought and religious moderation can create a more inclusive and tolerant society toward radical ideologies. This article concludes that religious education that prioritizes moderate values and a holistic understanding of religion is a strategic step in preventing radicalization and promoting social peace in accordance with religious teachings.