Moderate Islam Research Articles

Expression of the Campus Intellectual Group on Moderate Islam: A Preliminary Study in Indonesia and Malaysia

Expression of the Campus Intellectual Group on Moderate Islam: A Preliminary Study in Indonesia and Malaysia

Enhancing Teacher Retention through Teacher Work Engagement and Islamic Moderation (Wasatiah) on Private Islamic School Ahlussunnah Waljama’ah in Indonesia

Enhancing Teacher Retention through Teacher Work Engagement and Islamic Moderation (Wasatiah) on Private Islamic School Ahlussunnah Waljama’ah in Indonesia

The Relevance of Fiqh Siyasah Dauliyah and Religion as Indonesian Soft Power in International Relations

This study aims to discuss Indonesia's efforts to use moderate Islam as its new identity in global politics, especially after the events of 9/11. One of the Indonesian efforts is pursued through inter-faith and inter-civilizational dialogue. This research is library research with qualitative methods. The approaches used are historical, political, and Islamic perspectives in contemporary international relations studies, namely Fiqh Siyasah Dauliyah. The study results show that there are two main relevancies between the inter-faith and inter-civilizational dialogue with the principles concept of international relations based on fiqh siyasah dauliyah. First, diversity in Islam is stated as part of God's plan for the benefit of mankind. In this context, the various inter-faith and inter-civilizational dialogues organized by Indonesia are necessary conditions for promoting peace, tolerance, harmony, and religious coexistence in the world today. Second, the concept of dialogue between civilizations and between religions is based on the study of textual analysis and historical interpretation of the Al-Quran and As-Sunnah. In this case, the Al-Quran shows various examples of dialogue, one of which is contained in the Al-Quran Surah An-Nahl verse 125 which asks Muslims to show the best courtesy and wisdom when arguing with people of other religions. 
 
 Keywords: inter-faith dialogue; fiqh siyasah dauliyah; moderate Islam.

From Radical Labels to Moderate Islam: The Transformation of the Salafism Movement in Jakarta

The contemporary Salafist movement in Indonesia began to develop in the 1970s. In its development, the Salafist movement later gave rise to various factions. One of the results of the dynamic and contestation of these various factions was the emergence of religious moderation movements of Salafists. This article tries to track and analyze the religious moderation movements of Salafists. This article uses historical and qualitative methods with a case study approach. The results of the study showed that the singular Salafi ideas that emerged at the beginning of the establishment of urban Salafists adapted. This adaptation can be seen in the acceptance of the Republic of Indonesia and democracy even within the framework of Sharia and the presence of moderation or anti-violence ideas.

Role of Pesantren and Its Literacy Culture in Strengthening Moderate Islam in Indonesia

Role of Pesantren and Its Literacy Culture in Strengthening Moderate Islam in Indonesia

MODERASI ISLAM DALAM PEMBELAJARAN PENDIDIKAN AGAMA ISLAM

The purpose of this study is to describe the moderation of Islam in the study of Islamic religious education. This research uses a qualitative approach and a literature study method. Based on the results of the study, Islamic teachings are radical in the sense that all of their teachings and practices are rooted in a solid belief system. The more radical the understanding and practice of religion, the softer and more it guarantees good for all. Al-Qur'an expresses Islamic moderation in the language of "actual" ummata wasatha as evidence of a strong guarantee of his teachings. In the development of learning, Islamic moderation can lower the principles of tasyamul, takamul, tawazun, tasamuh, tarahum and tahabub. The principle of tasyamul and takamul builds a comprehensive and integrative perspective on all entities and gives birth to the paradigm of tawhid. The principles of tawazun and tasamuh will develop an instructional system capable of balancing empirical and spiritual truths and viewing differences as wealth. The principle of tarahum and tahabub will be able to develop educational communication based on compassion and love so that educators can capture students' hearts and present to be a center of self-identification.

STRATEGIC EFFORTS OF BINCANGSYARIAH.COM AND ISLAMI.CO EDITORIALS IN SPREADING COUNTER-NARRATIVE EXTREMISM ON THE INTERNET

The increasing religious enthusiasm of some Indonesians has become a target for extremist actors to spread their ideas and concepts. In fact, extremism can threaten the integrity of the nation and state. This article aims to discover the strategies Islami.co and Bincangsyariah.com used in conducting counter-narratives of extremism through online media. Islami.co and Bincangsyariah.com are moderate Islamic media involved in the Countering Violent Extremism (CVE) program through the United Nations Development Program (UNDP). This article uses a qualitative approach with content analysis techniques over supported data which are founders of Islami.co and Bincangsyariah.com as informants. Their published articles consist of counter-narrative extremism themes. The article primarily investigates the methods Islami.co and Bincangsyariah.com use to promote moderate Islamic content in the digital realm. The findings reveal that these sites engage in counter-narrative strategies by scrutinizing the arguments and claims of individuals or groups promoting extremism, thereby highlighting their fallacies. Moreover, they craft and disseminate alternative narratives that represent moderate Islam. As a result, Islami.co and Bincangsyariah.com have successfully exposed the flaws in the reasoning of pro-violence groups. However, further research is necessary to gauge the broader societal impact of these counter-narrative efforts.

Promoting Indonesian Moderate Islam on the Global Stage: Non-State Actors’ Soft Power Diplomacy in the Post-New Order Era

This paper investigates why and how Muhammadiyah and Nahdlatul Ulama (NU) have engaged in the soft power diplomacy of Islam in post-Suharto Indonesia and how they mobilise their vast resources and networks to do so. The nefarious effects of radical extremism have invited the Muslim world, including Indonesia, to revert to the notion of Islamic moderation, a justly balanced Islam (wasatiyyat Islam), and to promote it nationally and globally. In this sense, both state and non-state actors, such as Muhammadiyah and NU, have pulled themselves into soft power diplomacy. Drawing upon the lens of soft power and public diplomacy theory, this paper finds that Muhammadiyah and NU’s involvement in Indonesia’s soft power and public diplomacy is generated by shared interests in reinstalling a moderate identity at home and abroad. In this vein, through dialogues, cooperation, humanitarian action, and the establishment of special branches and sister organisations, the two most prominent Islamic institutions in Indonesia have attempted to internationalise the best practice of Indonesian Islam, rooted sociologically and historically in tolerance, openness, and temperance. This paper discovers that, although confronted by some weaknesses and challenges, Muhammadiyah and NU constantly attempt to craft global networks of moderate Islam and to recenter Indonesian Islam as a new centre of Islamic civilisation.

Critique on Salafibism and it’s Significance for Indonesian Islamic Moderation: Study on Khaled Abou El-Fadhl’s Thought

This paper aims to prove the importance of Khaled Abou el-Fadhl's (b. 1963) critique on Salafibism for mainstreaming Islamic moderation in contemporary Indonesia. This research examines Khaled's critique using the approach of ‘ilm uṣūl al-fiqh, a technique that analyzes the nature, secrets, and purposes of Islamic teachings including its laws. The problem examined in this research is the significance of Khaled's critique on Salafibism for mainstreaming Islamic moderation in contemporary Indonesia. This research concludes that from the perspective of ‘ilm uṣūl al-fiqh, Khaled's critique on Salafibism is crucial for mainstreaming Islamic modernization in present-day Indonesia. The significance of the critique lies in three things: (1). Providing the new awareness and energy for Indonesian Islamic scholars to campaign for moderate Islam and rejects puritanical Islam, especially Salafibism. (2). It provides theoretical guidance for the Islamic moderation movement in Indonesia, especially the importance of the balance between literalism and maqāṣid as well as between text and context in understanding the holy book. (3). Creating the practical guidance for the Islamic moderation movement in Indonesia to counter extremism. This research indicates that adopting a moderate approach to Islam holds significant promise for achieving local, national, and global religious harmony. In contrast, the puritanical approach, which hinders such concord, should be abandoned.
 
 Keywords: Critique, puritanism, salafibism, Islamic moderation, contemporary Indonesia

State and Sufism in Iraq: Building a “Moderate Islam” under Saddam Husayn, by David Jordan

State and Sufism in Iraq: Building a “Moderate Islam” under Saddam Husayn, by David Jordan

Actualization of Moderate Islam in Sufism: Philosophy, Fahruddin Faiz's View

The development of religious moderation is influenced by philosophical tasawuf, which gives a new face to science. This study aims to explain Fahruddin Faiz's preaching in the actualization of moderate Islam. The focus of this research examines how the actualization of moderate Islam in the philosophical tasawuf of Fahruddin Faiz's view uses the method of library research (library research) a qualitative with discourse analysis. The findings in this study are that prior to the existence of philosophical tasawuf, tasawuf was still pure and had not been touched by philosophical teachings. so that in the end there was philosophical tasawuf where tasawuf was also influenced by philosophy, one proof of this is the existence of moderate tasawuf. And other findings that in Fahruddin Faiz's preaching regarding moderate Islam have several characteristics, including: tawazun (proportional), tawassut (middle), i'tidal (fair), tasamuh (tolerant), and i'tishad (simple). There is a strong connection with moderate tasawuf which means inter-religious tolerance that grows through the application of these characteristics. Fahruddin Faiz likens a tolerant person to the sea, because the sea is wide open, accepting anything. The sea is a symbol of relaxation, relief, and breadth.

Revisiting the Concept of Moderation in the Age of Populism: the akp case of Turkey

Abstract This article presents the case of Turkey within the framework of this special issue entitled “On Islamist Parties and the Inclusion-Moderation Hypothesis”. I argue that rather than a distinction between the concepts of “tactical” and “ideological” moderation that the literature talks about, a distinction between the concepts of an “inclusionary-populist” and “moderate Islamist” party could provide a more useful insight over the role of Islamist and post-Islamist parties in democratization and de-democratization processes. Through a re-analysis of the secondary literature and a content analysis of 196 newspaper columns written by three pro-democracy intellectuals, I label the akp’s transition period from moderate-Islamism toward authoritarianism as its inclusionary populist phase. I show that in contexts marked by deep ideological divisions and unconsolidated democratic institutions, a shift in party identity from moderate-Islamism toward inclusionary populism can be taken as the early signal of an unfolding process of autocratization.

Implementasi Moderasi Beragam pada Madrasah Tsanawiyah Al-Khairat Kwandangg Kabupaten Gorontalo Utara

Religious moderation plays a crucial role in Indonesia, a society with diverse beliefs and religious backgrounds. Religious leaders, with government support, strive to prevent violence and intolerance in Indonesia. One approach used is interfaith moderation. The concept of moderate Islam becomes a significant religious perspective in addressing diversity in Indonesia. To strengthen the role of Islamic schools (madrasah) in combating radicalism and extremism, religious moderation needs to be incorporated into the madrasah curriculum. The aim of this approach is to mediate between two extreme poles while emphasizing the importance of internalizing religious teachings on one side and understanding the context of religious texts on the other side. To examine this issue, the research was conducted using qualitative methods, particularly a case study. This method aims to find meaning, investigate processes, and gain in-depth understanding of individuals, groups, or situations. In analyzing the data, the researcher applied an interactive model. Data analysis activities include data reduction, data presentation, conclusion drawing, and verification. The research results indicate that religious moderation instilled in students at Madrasah Tsanawiyah Al-Khairat Kwandang, North Gorontalo Regency, not only occurs in formal settings but is also integrated into every learning session. One form of moderation practiced by students is providing advice to fellow students, fostering a sense of care among them.

Роль исламского фактора во внешней политике Турции в Центральной Азии

The article examines the religious component of Turkey's foreign policy strategy in the countries of Central Asia. Relying on a common Islamic identity with the Turkic republics, Ankara seeks to re-shape the geopolitical space of this strategically important region in its own interests. Back in the 90s, Turkey successfully managed to promote its version of moderate Islam in the countries of Cen-tral Asia, using state and non-state religious structures for this purpose. For official Ankara, Islam has become a tool for spreading the ideas of pan-Turkism as evidenced by the official discourse of top state officials and the activities of Turkish religious movements. The Islamization of Turkey's domestic policy under the current political leadership determines the religious and ideological con-tours of the country’s foreign policy. The authorities are intensifying the Islamic discourse position-ing Turkey as the center of the Muslim world. In the Muslim countries of Central Asia, Ankara as-pires to achieve Islamic and Turkic solidarity simultaneously, using the tools of “soft power” con-trolled by the state such as Dianet and the Turkish Religious Foundation. Despite the closure (ex-cept for Kyrgyzstan) of a network of educational institutions funded by the popular preacher F. Gulen, his followers managed to create a positive image of Turkey among the population of Central Asian countries. In the context of the world order transformation, Turkey will strengthen the ideo-logical and religious orientation of its foreign policy in the Central Asia which in the future may allow Ankara to increase its importance in a changing world.

IMPLEMENTASI NILAI MODERASI BERAGAMA DALAM MEMBANGUN KARAKTER SOSIAL SISWA

Islamic moderation is the justice universal value, equality, virtue and balance belonging to the Islamic religion has a strong historical basic in tradition and friends. In Indonesian context, social heterogeneity is needed to be explained as a state asset, not to be a cause of division. Referring to the matters attached above, this study is reviewed crucially to propose policies regarding education that emphasize moderate religious values. Indonesia's education policy is oriented towards brotherhood, preventing problems, and guaranteeing a safe life, this education not become a top priority. The author believes that the heterogeneous Indonesian society really needs the idea of ​​religious moderation education. This research adopts a qualitative research method, and expected to be carried out through descriptive and qualitative methods. Results and discussion value of religious moderation, among others. 1. Moderate. 2, Tolerance. 3, Balance. The implementation of the value of religious moderation is carried out through moral knowledge, feelings, actions. Implications of it’s : smiling at others, greeting, shaking hands with others, being polite, respecting elders, and loving younger ones. In behavior: respect for parents, friends, and society. The formation of social attitudes with community members, such as cleaning the village, mutual cooperation, and empathy for students when there is takziah. This shows that the implementation of character education creates good social character in students' behavior.

Indonesian Javanese Cosmology and its Transformation in Social Tradition and Built Environment

The research focuses on how the teaching of different faiths was blended into Javanese-Nusantara culture and has created a culture with a peaceful and moderate Islamic image that is different from radical Islam which has generated Is-lamic phobias in many countries. This research examines how Javanese cosmology (syncretism of Hindu - Buddha - Islam) had been translated in social space and built-environment. The second is to describe how the system in Java successfully harmonized different faiths into Javanese culture. This study was a purposeful qualitative study that focused on traditional communities and two prominent existing Kingdoms of Surakarta and Yogyakarta in Java. Observation, in-depth interviews, and reviews on literature and documents of classical authors in Islamic Sufism were conducted to collect and compile data. The results show that the cultural process of Javanese prefers similarities rather than emphasizing differences between faiths. Converting faith from Hindu or Buddha to Islam did not necessarily cause conflicts and hostilities. The study underlined that the Javanese’s understanding of cosmology at the micro and macro level, orientation or qiblah, and spiritual axis found similar mystical knowledge between Islam and the pre-Islam (Hindu-Buddha). This syncretism process created Kejawen culture and moderate Islam in Nusantara. Islam Nusantara is recently used as a paradigm by the largest Islamic organization in Indonesia

The Role of Islamic Religious Education Teachers in Spreading the Ideology of Islamic Moderation

One of the problems nowadays is the low level of tolerance between people and also the low level of moderate attitudes possessed by humans. This cannot be separated from the role of teachers in schools, they do not monitor the development of students, even though the responsibility of a teacher is not only responsibility for knowledge, but what is more important is the responsibility for morals, ethics, character and personality of students. Regarding these four things, it will not be well formed if a teacher only transfers his values without making any effort to educate, develop and guide children and provide an understanding of how important it is to have a moderate and tolerant attitude. Writing this thesis under the title The Role of Islamic Religious Education Teachers in Spreading the Ideology of Islamic Moderation (Case Study at SMA Takhassus Al-Qur'an Wonosobo), aims to determine the role of teachers in spreading the ideology of Islamic moderation and to find out what material content is related to the ideology. Islamic moderation at Takhassus Al-Qur'an High School, and also what problems teachers face in spreading the ideology of Islamic moderation at Takhassus Al-Qur'an High School. The method used in this research is a qualitative type of research, with descriptive analysis of data produced through observations, interviews and also documentation at the place used as the research object The results of the analysis from writing this thesis are that the role of Islamic religious education teachers at Takhassus Al-Qur'an High School in spreading the ideology of Islamic moderation has a high role, namely by providing understanding through learning, providing opportunities for students to be directly involved in society at the same time. show a mature, tolerant and moderate attitude, and also provide concrete examples to students of how to be tolerant and moderate. From the results of the analysis, the author also found several material contents related to understanding how important it is to have a tolerant and moderate attitude. Then, in order to spread the ideology of Islamic moderation at Takhassus Al-Qur'an High School, Islamic education teachers only have a few problems, namely those related to learning methods and also the learning media used in each lesson, but in general, Islamic education teachers at Takhassus Al High School -The Qur'an does not have significant obstacles related to providing students with an understanding of Islamic moderation.

STRENGTHENING STUDENTS' RELIGIOUS MODERATION THROUGH ENGLISH LEARNING MATERIALS

This study aims at developing English teaching materials by internalizing religious moderation for non-English students at Islamic higher education. The developed learning materials is in the form of module that is compiled based on students’ needs. This is a Research and Development (R&D) with need analysis, planning, development, revision, and production. The subjects of this study were two English lecturers of non-English study program at UIN Raden Mas Said Surakarta. The data were obtained from observation in the classrooms, interviews on Islamic moderation, and the document of English learning book. The expert judgments were applied to validate the development of the English materials. The developed materials do not only contain language competences, but also consist of some topics based on contextual learning with the basis of English for Specific Purposes (ESP) which is integrated with religious moderation values. The themes coming from students’ needs are: tolerance, respecting others, false information (hoax), helping each other, multiculturalism, and bullying. The internalization of religious moderation in developing English teaching materials is considered supportive to prevent the students from intolerance and radicalism.

Peran Dosen dalam Upaya Penguatan Nilai-Nilai Moderasi Beragama Melalui Konsep Islam Wasathiyah

Religion is a crucial matter that is often divided even though the Indonesian constitution guarantees religious freedom for all. In 2019, the Equal Institute mentioned 23.4% of Indonesian students, up to 10 prominent state colleges exposed to radicalism. Such a fact necessitates a specific strategy to counter the spread of the perception of radicalism. Strengthening these values of religious moderation, becomes one of the main indicators as an effort to build the culture and character of the nation. The world’s scholars also created a new focus on religious life with the Islamic term Wasathiyah. The idea was launched in 2015. Islam Wasathiyah is a new breakthrough in Islamic moderation in Indonesia. Through this wasathiyah concept, lecturers, as agents of change in the higher education environment, have a great responsibility in shaping a student's understanding of religion that is balanced, inclusive, and has a positive impact. Therefore, this article outlines how lecturers can be role models and facilitators in educating students about the Islamic concept of Wasathiyyah, providing examples of practice of moderation in worship, as well as encouraging inclusive interreligious dialogue.

Internalization of Moderate Islam and Local Wisdom as an Effort to Prevent Religious Conflict in Sigi District, Central Sulawesi - Indonesia

This study discusses religious moderation education in Sigi Regency, Central Sulawesi Province, Indonesia. This study used qualitative approach and data was collected through direct observation, in-depth interviews, and written document analysis. The results of this study show that religious education moderation in Sigi Regency has been implemented successfully. Department of Religious Affairs in Sigi Regency played significant roles in implementing religious moderation within schools and madrasah within the regency. The local government also provided support to succeed the religious moderation program through various local traditions and art. Within schools and madrasah context, teachers have become crucial actors in implementing the religious moderation among students. Teachers used various creative learning strategies and media while still considering the conditions of students during the Covid-19 pandemic. The values of religious moderation were not just sent to students but also integrated and immersed within the students life. Creative teaching media were used in the context of innovation in religious moderation learning in Sigi Regency included radio-based distance learning at Bolapapu Kulawi Elementary School in Christian religious subjects and Google Classroom at Islamic Senior High School Biromaru district. Moral subject teachers and other teachers who teach general subjects cooperated to teach values of religious moderation through videos on Google Classroom, which contain values of tolerance and non-violence. Meanwhile, learning media for kindness trees and board games were used to instill the values of love in Christian religious education subjects at Watubula Salvation Army Elementary School. Future studies should focus on the implementation of substantive and technical training on religious moderation by the local government Sigi Department of Religious Affairs and Department of Education and Cultural Affairs must be carried out continuously and comprehensively for Madrasah teachers and religious teachers within general schools.