Moderate Islam Research Articles

Implementation of Religious Moderation Values at Marhalah Tsanawiyah TMI Putra Al-Amien Prenduan Sumenep in 2022

Religious moderation emphasizes balance, tolerance and justice to avoid extremism and radicalism. This principle supports democracy and the constitution, and values diversity. Education in the values of religious moderation ensures that young people are not exposed to radical ideologies and helps maintain harmony and peace in society. Therefore, the aim of this research is: To find out the value of implementing the value of religious moderation for TMI Al-Amien Prenduan marhalah Tsanawiyah students. to find out how to implement the value of religious moderation for TMI Al-Aimen Prenduan's Marhalah Tsanawiyah Putra students. This research uses a descriptive qualitative approach with data sourced from primary data and secondary data, as well as data collection techniques used in the form of observations, interviews and documentation, while the data analysis techniques used include data reduction, data presentation and drawing conclusions. The results of research on Islamic education moderation are relevant because the majority of Muslims in Indonesia support democracy and do not conflict with the country's constitution. Moderation in Islam is the key to facing radicalism and aims to maintain compliance with the rules and respect Indonesia's diversity. The principles of justice, balance, and tolerance in Islamic moderation are important for maintaining independence. Moderation education also plays a role in preventing radicalism in the younger generation which is often misunderstood as jihad.

Hijrah dalam Narasi Etika Sufistik

Hijrah which interpreted to move, now become a new role model in society. Hijrah often interpreted as the process of moving from behavior haven’t accordance with sharia to behavior as accordance with sharia. This is shown by lifestyle, especially in terms of dress. Now hijrah glow not more than a symbol, but poor ethics. Whereas the meaning of hijrah is not as narrow as today, because basically, hijrah always talked about inner displacement in this era, has a different term with Prophet Muhammad’s era who was more dominant in moving physically. But that doesn't change the meaning of Hijrah itself. This research uses descriptive qualitative research methods. Here, tasawuf comes as a continuous scientific integrity. Sufi teachings as the roots of moderate Islam. Through ethics according perspective sufi, hijrah that undergoes a shift meaning can be actualized through uzlah, muraqobah, musabahah, raja'. Thus, the meaning of hijrah today can be moved, both physically and mentally, so that hijrah is not just a symbolization

Implementasi Moderasi Islam dalam Kegiatan Imtaq di MAN 2 Lombok Timur

Religious moderation has become a public discourse and has given birth to various meanings. This fact is one indicator of the importance of moderation, as seen in the development and variety of studies such as religious moderation, Islamic moderation, moderate Islam, and so on. This study aims to determine how the Madrasah Policy is in the implementation of Islamic moderation and the Implementation of Islamic moderation through Imtaq Activities at MAN 2 East Lombok. In this study, documentation, observation, and interviews are the methods used to collect data. The study results are the Madrasah Policy regarding the Implementation of Islamic Moderation Through Imtaq Activities at MAN 2 East Lombok. The efforts made by MAN2 East Lombok in implementing Islamic moderation through imtaq activities are as follows: 1) Information collection policy related to Islamic Moderation, 2) Integrative Policy of Islamic Moderation, and 3) Action policy towards instilling moderation values. Implementation of Religious Moderation in Learning at MAN 2 East Lombok The learning program has been integrated with the values ​​of religious moderation through teaching and learning activities (KBM), extracurricular activities (Imtaq), and habituation activities. In terms of content, these programs are related to the socio-cultural context, which not only teaches religion in the dzahiri aspect but also the spiritual aspect. However, in the implementation process, it is sometimes trapped in fanaticism and extremism which results in verbal violence and intolerance.

Islamic moderation in elementary school: strengthening the Aswaja Annadhliyah curriculum in preventing religious radicalism

This action research aims to improve teachers’ ability to enrich, redesign, develop, and test the ahlussunah waljamaah (Aswaja) Annahdliyah curriculum in strengthening Islamic moderation in 25 madrasah ibtidaiyah (Islamic elementary schools) in Kedu Caresidenan, Central Java, Indonesia. The method used was participatory action research modeled by Stephen Kemmis, Robin McTaggart, and Rhonda Nixon, an experimental type of action research. The research findings state that Islamic moderation through strengthening the Aswaja Annahdliyah curriculum is carried out by enriching and redesigning the curriculum in the aspects of objectives, content/materials, methods/activities, and assessment/evaluation. The form of strengthening the Aswaja Annahdliyah curriculum is carried out by developing a curriculum by providing material on the basic principles of Aswaja, Ukhuwah Nahdliyah, and Mabadi Khaira Ummah in the aspects of fikrah (thought), aqidah (belief), harakah (movement), and amaliyah (worship practices). As a result, teachers know the depth and breadth of the curriculum in terms of objectives, content, methods, and evaluation at the level of fikrah, aqidah, harakah, and amaliyah, determining basic competencies, operational verbs, materials, material enrichment, and selecting appropriate learning models, methods, strategies, and media. Future research needs to explore curriculum strengthening for Aswaja Annahdliyah at the high school or university level.

Implementation of Bai'at in Strengthening Religious Moderation Attitudes among Students

This study explores the role of the Bai'at Santri at the Islamic Boarding School (Pesantren) of Pangalengan in strengthening religious moderation among students. To achieve these objectives, the research employs a qualitative method with a positivist approach, enabling an in-depth exploration of data within its natural context. Data were collected through triangulation techniques, and the analysis was conducted qualitatively using an inductive approach based on existing facts. The findings indicate that the Bai'at Santri at the pesantren is not an extremist ritual, but rather a pledge by students to adhere to the pesantren's rules and respect the values of Islamic moderation. This activity supports the indicators of religious moderation developed by the Indonesian Ministry of Religious Affairs, such as national commitment, tolerance, non-violence, and accommodation of local culture. Through Bai'at Santri, students are expected to develop moderate attitudes, which include understanding differences, applying just laws, and utilizing science and technology to solve problems. This study concludes that Bai'at Santri is proven to be an effective strategy in strengthening religious moderation at PPI 259. This activity not only fosters tolerance among students but also reinforces the integration of moderation values into daily life at the pesantren. Future research is recommended to explore the long-term impact of Bai'at Santri on the surrounding community and to analyze factors that can enhance the effectiveness of religious moderation programs at other pesantren. Additionally, the perspectives of students and alumni should be considered to gain deeper insights into the influence of Bai'at Santri on their attitudes and behaviors after leaving the pesantren.

Enhancing Islamic Moderation in Pesantren: The Role of Kiai Exemplary, Curriculum, and Santri Activities

This research aims to examine the strengthening of Islamic moderation through the exemplary role of Kiai, the educational curriculum, and the daily activities of Santri. Through a qualitative approach, the research was conducted on three Pesantren in Bandar Lampung. Data were collected through interviews, observations, and documentation. The analysis follows the procedure of data reduction, data presentation, and conclusion drawing. The results showed that Kiai as a role model in strengthening Islamic moderation through various approaches, namely emphasizing Ahl al-Sunnah wa al-Jamâ'ah and participatory leadership; integrating spiritual practices with social engagement; and focusing on a balanced interpretation of the Qur'an by emphasizing justice, knowledge, and discipline. Assalafi al-'Aafiyah's curriculum prioritizes traditional methodology and respects multiple interpretations; Al-Hikmah combines traditional with modern teachings; and Darul Hidayah emphasizes character development and ethics in addition to memorizing the Qur'an. Santri's daily routines reflect different approaches, with Assalafi al-'Aafiyah focusing on a structured schedule of activities and community service, Al-Hikmah integrating formal education with community rituals, and Darul Hidayah prioritizing ethical development. This research calls on policy makers to increase support for strengthening Islamic moderation in pesantren.

Addressing the Practice of Religious Tolerance by Panji Gumilang (In the studies of Wahbah Az-Zuhaili and Quraish Shihab)

Studying the subject of religious tolerance is always fascinating. This research holds a significant place in the field of religion studies because to the fluctuations in relationships between religious groups throughout different regions of the world, including Indonesia. Numerous Islamic scholars, particularly those who study tafsir, attempt to define tolerance normatively by drawing on passages from the Quran. Wahbah al-Zuhayli is a modern scholar who takes tolerance very seriously. Al-Zuhayli's interpretation, while methodologically sound, generally adopts the methodology of ancient ulama literature. But the issue of tolerance that he highlights stems from the social reality that religious communities currently inhabit. Al-Zuhayli opens his discussion on tolerance by elucidating the notion of wasatiyyah al-Islam, or Islamic moderation. Al-Zuhayli then categorized the four primary themes of tolerance found in the Koran. First, the interactions amongst the Samawi faiths. Forming a moderate and tolerant mindset is made possible by the heavenly religion's shared core doctrines. The second is the freedom to select one's religion. This point demonstrates how Islamic law upholds the Ri'ayah al-Din concept. The third is the ban on inciting hate. Fourth, the advice to put justice first and the outlawing of acts of terror. Each and every person is entitled to protection for their soul's freedom. According to Al-Zuhayli's perspective, religious groups generally get along well and are tolerant of one another. This is also a scientific refutation of the violent ideologies that radical organizations frequently advance.

Tourism and Normalization—The Case of Abraham Accords

ABSTRACT The study aims to explore the implementation of the Israeli-Arab normalization with focus on the role of tourism. It discusses the connection between tourism and Israel's relations with Morocco, Bahrain, and the UAE since the signing of the Abraham Accords arguing that tourism positively influenced the development of normalization. Using the theories of tourism diplomacy and cultural diplomacy, the results show that (1) governments use tourism as a political mechanism to promote relations; (2) the Moroccan case showed that an emotional tourism campaign is used to promote tourism; (3) the UAE's case shows that its unique version of moderate Islam has strengthened local conditions to create a more welcoming environment for Israeli tourists; (4) the analysis demonstrates the importance of tourism in the context of Israel-Arab relations. This carries important policy implications according to which tourism can play a major tool to improve Israels relations with Arab countries.

Membangun Kesadaran dan Implementasi Moderasi Beragama Di Kalangan Generasi Milenial Desa Mulyosari Kecamatan Pasir Sakti Lampung Timur

Religious moderation, rooted to the Arabic concept "al-wasathiyah", is an important approach to addressing diversity. Its application aims to provide a real-life example of how religious moderation can be manifested in the modern age, and it explains how to reinforce religious moderation in the midst of differing views in Islam. In the village of mulyosari, practicing islamic moderation harmoniously works. The celebration of the glorious hut of mulyosari isa concrete proof, in which all citizens are involved without regard for their religious or islamic organization. This qualitative study presents detailed and narrative results from various perspectives, showing the positive effect of moderate religious application in the mulyosari village. Such activities as communal prayer involving an entire community of diverse religious backgrounds, as well as praying, provide insight into religious moderation and enhance cooperation between islamic organizations

Contesting “Moderate Islam”: Religious Legitimacy in Post–Civil War Algeria

Globalized security discourses over the last 20+ years have made “moderating” Islam into a hegemonic sociopolitical imperative across the so-called Muslim world, even while “moderate Islam” is largely bereft of an agreed-upon or specifiable meaning. This study analyzes the multitude of frames through which “moderation” (al-i‘tidal or al-wasatiyya) is deployed by Algeria’s Muslim Brotherhood–inspired Movement of the Society of Peace (MSP). I argue that the MSP deploys the discourse of “moderate Islam” in its official platforms, public image, and articulations of personal and collective identity among its membership base in order to situate the movement against global stigmas and within the political-cultural contours of post–civil war Algeria.

Minister vs. Mufti the struggle over ‘moderate Islam’ in wartime Syria (2011–2021)

ABSTRACT In 2021, President Bashar al-Assad ordered the most significant reform of religious institutions in Syria’s modern history by abolishing the position of Grand Mufti and replacing it with a collegial body. Whereas most observers interpreted this move as a means to further subdue the Sunni religious elites, I argue that in fact, Assad’s decision addressed an old demand of the conservative Sunni ulama. For decades, the latter had asked for a collegial religious authority to be entrusted with the protection of ‘correct’ Islam not only from extremist ideas but also from modernist interpretations like those propagated by the last Grand Mufti himself. Getting rid of such ‘enlightened’ figures was all the more urgent, for the conservatives, that wartime circumstances had provided their rivals with new allies among paramilitary forces and pro-regime minority constituencies. In that context, ‘moderate Islam’ had become the focus of competing definitions by conservatives, who equated it with traditional Sunni doctrines, and modernists, who advocated innovative interpretations of the Scriptures and further secularization of law and education.

Strengthening Patriotism to Prevent Terrorism: A Study on Muhammadiyah Pesantrens In South Sulawesi, Indonesia

The focus of the research aims to analize the role of Muhammadiyah Pesantrens in instilling the sense of patriotism for the prevention of terrorism. The study is designed with a qualitative setting using a phenomenological approach to understand individuals' experiences and perceptions of the concept of love for their homeland, and a constructivist approach to understand how pesantrens actively initiate and implement programs to strengthen such attitudes. The data collected through observation and interview. The findings of the research indicate several preventive measures taken by Muhammadiyah pesantrens in strengthening the love for the homeland to prevent the spread of terrorism seeds such as education moderate and progressive Islamic value, cultivation of national character, and teaching of understanding the danger of terrorism. These measures include embedding education with progressive moderate Islamic values. This is realized by developing a curriculum based on moderate, tolerant, and inclusive Islamic values. Moderate Islam is a humanistic Islam that can accommodate everyone, from various social strata, ethnicities, and religions; tolerance is a fundamental value in Islam; inclusive education is the educational service provided by Muhammadiyah pesantrens, which does not discriminate based on skin color, ethnicity, religion, race, or social group. Another step is the cultivation of national character among the santri, which involves reinforcing knowledge of local history and culture based on Al-Islam and Muhammadiyah principles. A relevant future study would be to investigate the causes of the emergence of anti-diversity attitudes and hardline Islam found in some pesantrens in Indonesia.

Political struggle of Malaysia and Islam: moderating and radicalizing the state, society, and religion alternately (1957–2023)

This research explores Malaysia’s post-independence interaction between the government, civil society, and Islam, the majority religion in the nation. Many predicted that Islam would cause social and economic deterioration when Malaya gained independence from the British in 1957. The constitution declares Islam to be the official state religion, but it also guarantees non-Muslims the right to practice their faith freely and without hindrance. Since then, the state has continued to be in charge of everything related to religion, and Malaysia has been praised for many years as a haven of moderate Islam. However, for a variety of reasons, hate inspired by religion has grown more common and well-liked in Malaysia over the past several years. This research highlights the causes of the rise in hate crimes and the fall of Malaysia’s once-moderate form of Islam. It suggests that rather than attributing the radicalization of Malaysian Muslims to localized issues at the regional and national levels, it should be assessed in light of contemporary geopolitics and its implications for the welfare of the Muslim world. The study suggests that some of the best strategies for combating extremism and avoiding radicalization include ensuring that individuals’ rights are upheld and implementing good government.

The Concept of Islamic Moderation: A Response to the Polemics of Interfaith Marriage in Indonesia

The Concept of Islamic Moderation: A Response to the Polemics of Interfaith Marriage in Indonesia

Dimensions of Sutism in Strengthening the Value of Religious Moderation in Indonesia Buya Arrazy's Perspective

In religious moderation, in fact, a major aspect strengthens the key to creating tolerance and harmony that must be mutually maintained. With the creation of peace, each of the religious communities can treat other people with respect. Religious moderation is a middle way in the midst of religious diversity in Indonesia. Indonesia which has the largest number of muslims in te world is a imprtant example of islamic moderation. In islam moderation is a teaching. Respect for each other in social settings, not in worship, is what we mean when we talk about tolerance is the most important factor. The purpose of this research is to explore a religious moderation that should be developed as a joint commitment to maintain a balance where every tribe, ethnicity and cultural maintain harmony with each other. Researchers use the library research method. The result of this paper are first, the moderation of the core teachings in the Islamic population in Indonesia. Second, tolerance will have a positive attitude between religions, races, etc. third, the existence of religious moderation will strengthen a multiculturalism.

Pendidikan Islam Moderat di Pondok Pesantren Tanbihul Ghofiliin Banjarnegara

This study aims to explore the practice of moderate Islamic education in pesantren. The research method used is descriptive qualitative. The primary data sources come from interviews with the Kiai, the head of pesantren, the education section, and the board of supervisors of the pesantren management. This study's results indicate that moderate Islamic education in Islamic boarding schools refers to the teachings of Ahlussunnah wal Jama'ah. The practice begins with the planning stage of activities and learning. This planning is the basis for moderate Islamic education by learning yellow books (kitab kuning) and various educational activities and cultures. In these activities, the values ​​and insights of Islamic moderation are internalized through insertion patterns. Pesantren has also collaborated with various parties outside the pesantren in socializing insights oriented towards moderate Islam. The experts presented are Ahlussunnah wal Jama'ah scholars who have moderate views.

Puritan, Moderate, and Liberal Youth Muslim: Islamic Identity Typology Among Generation Z Students in Indonesian Universities

The objective of this article is to examine the categorization of student’s comprehension of religion within two Indonesian universities, namely Universitas Islam Bandung and Universitas Pendidikan Indonesia, due to the presence in promoting Islamic values by offering Islamic religious education subject and religious mentoring programs in the curriculum that have a significant impact on student’s religious beliefs. The research employed a cross-sectional survey with descriptive analysis and utilized a sample of 139 students from both universities. It identified three typologies of Islamic identities within the students: first, the Puritans, who are identical to the Indonesian Salafist local leader Yazid bin Abdul Qadir Jawas; second, the moderate Islam, influenced by Yusuf al-Qardhawi's teaching; and third, the liberal, associated with Ulil Abshar Abdala's Jaringan Islam Liberal movement. The findings are: The students enrolled in the Islamic Religious Education at Universitas Islam Bandung showed a predominant inclination towards the Puritans (50-53.3%), the moderate (30%), and the liberal (16.7-20%), respectively. Within Universitas Pendidikan Indonesia's student reveals a trend towards the Puritans (30-43.3%), the moderate (26.7- 50%), and the liberal (20-30%), respectively. This shows there is a strong inclination towards the Puritans within both universities, and it is recommended that both universities formulate policies and strategies for strengthening religious moderation.

Grave Matters: Ambiguity, Modernism, and the Quest for Moderate Islam in Indonesia

Abstract Although graves of famous figures are often important sites of commemoration where religious communities invoke a normative past, the very act of commemoration can coexist uneasily with a religious community’s values and self-understanding. This is the case with Muhammadiyah, an Indonesian modernist Islamic mass organization focused on the purification of Islam from what they consider heretical innovations, including memory practices at graves. Yet, to differentiate themselves from radical Islamist organizations they find objectionable, Muhammadiyah’s leadership has begun to draw on their organizational history and its physical remnants, including graves, to articulate a “moderate” identity. Drawing on ethnographic research in Yogyakarta, I show how Muhammadiyah’s conflicting desires produce an ambiguity that is productive for articulating the organization’s complex ideological positionings. In so doing, I argue against the pervasive claim that with modernity, Islam lost its tolerance and appreciation of ambiguity.

Integrating Religious Moderation into Islamic Religious Education: Strategies and Impacts

This study examines the implementation of religious moderation values in Islamic religious education at SMK TI Bali Global Klungkung. Through a qualitative approach, the main finding of this research is the identification of ten religious moderation values being implemented: justice, balance, tolerance, centrism, love for the country, deliberation, improvement, pioneering, non-violence, and cultural friendliness. The implementation is achieved by integrating these values into the curriculum, evaluation techniques, and daily life practices, as well as through habituation and exemplification. The results have positive implications, such as establishing harmonious relationships between Muslim students and the community, increasing student achievement and creativity, and boosting the number of Muslim students in the school. The findings align with the concept of moderation in Islam, behavioristic theory, and expert opinions on religious moderation as a solution to the problem of radicalism. This research contributes to forming students with moderate, tolerant, fair, balanced, and non-violent characters who can adapt to a pluralistic environment following the objectives of Islamic education. The limitation of this study is that its scope is confined to one school.

The Art of Maulid Ad-Diba' Between Tradition and Islam in the Archipelago from a Multicultural Education Perspective

Multicultural education developed during this period is not prioritized based on community traditions. This research aims to explain that the Islamic tradition of Mawlid Ad-Diba' art or Islamic teachings, Islamic traditions in the archipelago can be used as a basis for multicultural education and the values of multicultural education contained in the art of Mawlid ad-Diba'. This research method is library research with a phenomenological approach and using documentation techniques. The research results show 1) an Islamic tradition; 2) Islam in the archipelago is a form of Islamic moderation, 3) multicultural education based on Islamic traditions, 4) the values of multicultural education: spiritual, social, moral, and unity. The research concludes that the art of Maulid ad-Diba' is not an Islamic teaching in the archipelago but is an Islamic tradition and can be used as a basis for multicultural education that has the values of faith and piety, gratitude, humility, honesty, friendliness, fair, patient.