Moderate Islam Research Articles

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.

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

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.

Strengthening Nadhatul Ulama as Moderate Islam in the Digital Era

The era of the digital, millennial, or Industrial Revolution 4.0 presents numerous challenges and intense competition, necessitating not only global competencies but also critical thinking skills. This is particularly important for Muslims (specifically NU members) to avoid alienation and marginalization. This paper aims to analyze the strengthening of the moderate ideology of NU, which boasts the largest following in Indonesia and significantly influences the nation's civilization. NU, as a moderate Islamic movement, adopts an inclusive approach through the wise use of social media and digital technology, its role in education, promotion of digital literacy, combating hoaxes, and participation in interfaith dialogue. Furthermore, NU promotes an understanding of moderate Islam, fosters peace, and fights extremism amidst the rapid advancement of information technology. Moderate Islam is perceived not merely as a religion but as a civilized way of life. The efforts of NU in the past, present, and future must remain dynamic, continuously adapting to the challenges of the times on a global scale, to build a more advanced Indonesia in the future.

Впливові лідери Алжирських поміркованих ісламістських партій: порівняльне дослідження політичної діяльності Махфуза Нахнаха і Абдалли Джабалли

Впливові лідери Алжирських поміркованих ісламістських партій: порівняльне дослідження політичної діяльності Махфуза Нахнаха і Абдалли Джабалли

Salafiyah Pesantren in Countering Radicalism through Culturally-Based Fiqh Education and Promoting Moderate Islam on Social Media

Salafiyah Pesantren in Countering Radicalism through Culturally-Based Fiqh Education and Promoting Moderate Islam on Social Media

The Concept of Islamic Moderation in Indonesia: A Comparative Study in Tafsir An-Nur and Tafsir of the Ministry of Religious Affairs (MORA)

This study aims to discuss Islamic moderation with a comparative study of Tafsir An-nur, and the Ministry of Religious Affairs (MORA). The method used in this study is qualitative with library research methods by looking for sources from written materials. The result of this study is that Islamic moderation is a school of Islamic thought that prioritizes moderate views and attitudes (al-tawassut), fair (al-adl), tolerance (al-tasamuh) not excessive (al-ghulu aw al-ifrat), not narrowing (al-tafrit), prioritizing goodness (al-khairiyah) and balanced (al-tawazun) and proportional (al-i'tidal) in religion. The verses of Islamic moderation both in the tafsir of An-Nur and the Tafsir of the Ministry of Religious Affairs (Kemenag RI) have many similarities in their interpretation. The meaning of ummatan wasatan has the meaning of middle people (moderate), balanced people, and not people who live excessively in religion (extreme). This study examines the concept of Islamic moderation in Indonesia by comparing Tafsir An-Nur and Tafsir of the Ministry of Religion (Kemenag). The novelty of this study lies in its comparative approach to two widely used interpretations in Indonesia, each of which reflects a different perspective in understanding and implementing Islamic moderation values. The originality of this study is realized through an in-depth analysis that reveals the differences and similarities between the two interpretations in the context of moderation, which has not been widely explored in previous studies. The implication of this study is to provide a more comprehensive view of how Islamic moderation can be applied in daily life in Indonesia, as well as to provide recommendations to the government and educational institutions in developing more inclusive teaching materials that align with the spirit of Islamic moderation. The results of this research are expected to strengthen the government's efforts in promoting religious moderation and supporting the creation of a harmonious and tolerant society.