Al-Wasatiyah: Journal of Religious Moderation
Journal title Al-Wasatiyah: Journal of Religious Moderation ISSN 2985-9832 (Electronic) DOI Prefix 10.30631 Editor-in-Chief Edi Kurniawan Managing Editor Faisal Haitomi Publisher Universitas Islam Negeri Sulthan Thaha Saifuddin Jambi Frequency 2 issues per year (June and December) Citation Analysis Sinta | Google Scholar | Garuda Al-Wasatiyah: Journal of Religious Moderation is a double-blind peer-reviewed journal published by Universitas Islam Negeri Sulthan Thaha Saifuddin Jambi, Indonesia, twice a year, in June and December. Al-Wasatiyah focuses on religious moderation studies through theoretical and field research. Its primary aim is to encourage tolerance, mutual understanding, and respect for diversity among Muslims or between Muslims and non-Muslims, emphasizing coexistence within the framework of Islamic studies and social sciences. The journal’s scope spans multiple disciplines, including tafsīr (qur’anic exegesis), Islamic law, Islamic philosophy, religious studies, cultural studies, sociology, economics, politics, etc. All these disciplines are accepted as long as they maintain religious moderation as their focus and foundation. Al-Wasatiyah: Journal of Religious Moderation has been accredited as SINTA 3 on March 21, 2025, by the Ministry of Higher Education, Science, and Technology of the Republic of Indonesia starting from Volume 1 Number 2 of 2022 to Volume 6 Number 1 of 2027. Al-Wasatiyah is proud to accept papers for its upcoming edition: Volume 4, number 2, 2025. Please submit your paper here (click here) or email to alwasatiyah@uinjambi.ac.id
Pusat Kajian Moderasi Beragama dan Ideologi Pancasila UIN Sulthan Thaha Saifuddin Jambi
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The Challenge of Religious Moderation amidst the Rise of Religious Extremism among Instant Ustadz in Indonesia
The issues of arrogance, religious extremism, and misunderstanding of Islamic teachings are serious problems that have the potential to disrupt socio-religious stability. This article explicitly explores the recent proliferation of instant preachers (ustadz) who lack a profound comprehension of religion, a moderate sanad, and an intellectualist interpretation of religion. Ultimately, these groups exhibit signs of religious arrogance, encompassing the practice of takfīr, the assertion of supremacy, and a proclivity for advocating discrimination over violence. The writing of this article uses a qualitative method of descriptive critical analysis and literature study. The main data refers to the findings of virtual observations related to the rampant phenomenon of arrogant instant preachers, then data from surveys by specialized institutions that study extreme religious movements on social media, and selected interviews with various parties. The findings of this article indicate that individuals who acquire a comprehensive understanding of religion without the guidance of a qualified and tempered instructor are susceptible to developing an exaggerated sense of self-importance, which can manifest in religious extremism. With its takfirī characteristics and often legalizing violence, this is a serious problem, especially for preachers in Indonesia. This article can be academically useful in the field of religious pattern studies in Indonesia. Practically, it is expected to get a response from the Ministry of Religious Affairs, the National Council for Religious and Cultural Affairs (BPNT), Indonesian Ulema Council's Countering Extremism and Terrorism Agency (BPET-MUI), and moderate religious organizations Nahdlatul Ulama (NU) and Muhammadiyah to pay more attention to the emergence of new preachers who have sprung up on social media with backgrounds and religious understanding that are far from the competency standards of mastery of religious knowledge.
Copyright (c) 2025 Akhmad Ainur Roziqin, Puspa Arum Yasinatul, Ali Mursyid Azisi, Luluk Fikri Zuhriyah, Moh. Hakim Alfarisi https://creativecommons.org/licenses/by-sa/4.0
Confirmatory Factor Analysis of Understanding Fiqh al-Muwāzanāt and Emotional Maturity in Religious Conflict Resolution
This study uses a confirmatory factor analysis approach to explore the relationship between understanding fiqh al-muwāzanāt and emotional maturity in religious conflict resolution. Data was collected via an online survey involving 412 respondents (56.3% male; 43.7% female). The model testing results using Structural Equation Modeling (SEM) demonstrated a strong model fit (χ² = 187.24, df = 76, p < 0.001, CFI = 0.942, TLI = 0.927, RMSEA = 0.058, SRMR = 0.043). Furthermore, the findings revealed a significant correlation between the understanding of fiqh al-muwāzanāt and emotional maturity (r = 0.68, p < 0.001), with both variables simultaneously exerting a substantial influence on individuals' ability to resolve religious conflicts (β = 0.42 and β = 0.37, p < 0.001). The mediation analysis results further indicated that emotional maturity mediates the relationship between fiqh al-muwāzanāt understanding and religious conflict resolution (indirect effect = 0.25, 95% CI [0.18, 0.32]). Thus, this study highlights the dynamic interaction between textual religious understanding and individuals' emotional regulation competencies, thereby expanding upon previous studies by Lattu and Schmidt et al., which primarily focused on the cognitive aspects of religious comprehension. Additionally, unlike Najib's study, which relied on a qualitative approach, this research provides empirical evidence through a quantitative-based validation of a more comprehensive theoretical model. Consequently, these findings underscore the urgency of integrating contextual religious understanding and emotional matrity as a strategic intervention approach for resolving religious conflicts in the digital era.
Copyright (c) 2025 M. Agung Rahmadi, Said Agil Husin Al-Munawar, Helsa Nasution, Luthfiah Mawar, Nurzahara Sihombing, Ismail Saleh Lubis https://creativecommons.org/licenses/by-sa/4.0
Religious Moderation in Family Resilience: Preventing Radicalism in Indonesia’s Digital Era
The emergence of radicalism in the context of Indonesia's digital era poses a significant concern for family institutions. Family resilience systems and understanding of religious moderation values ​​are important to build simultaneously. This study examines the integration and internalization of religious moderation values within family institutions, intending to mitigate the propagation of radicalism in Indonesia during its digital era. This study employs a qualitative research method with a conceptual approach. The data utilized in this study are secondary data derived from journal articles, online mass media, books, reports, and documents obtained through literature reviews. Then, the data analysis method uses interactive qualitative based on Froma Walsh's family resilience theory. The findings of this study suggest that the notion of family resilience, grounded in the integration and internalization of religious moderation, can be operationalized through the establishment of a moderate religious system pattern, an intricate nuclear family structure, and transparent interpersonal communication. This study offers a pragmatic reference for families seeking to enhance their resilience against the threat of deviant religious beliefs in Indonesia's digital era. Furthermore, it can serve as a policy consideration regarding the internalization of religious moderation values within the family institution in the Pusaka Sakinah program at the Ministry of Religious Affairs.
Copyright (c) 2025 Suci Ramadhan, Zulkifli, Sonia Nawali https://creativecommons.org/licenses/by-sa/4.0
Ulema and Tolerance Fiqh: A Critical Examination of the 2024 MUI Fatwa Commission’s Ijtima’ on the Inter-Religious Relations
This article examines the construction of tolerance fiqh in the 2024 Resolution of the Ijtima' Nasional VIII of the Fatwa Commission of the Indonesian Ulema Council (MUI), which includes perspectives on interreligious relations, greetings across faiths, and tolerance in the context of religious festivities. The issuance of these guidelines is closely tied to Indonesia's religious diversity, requiring clear normative guidance and boundaries rooted in Islamic law to promote harmonious interfaith interaction. Therefore, this article looks at the ideas and boundaries of tolerance found in the guidelines by using the principles of maqāṣid al-sharīʻah (the higher goals of Islamic law) and fiqh al-aqalliyyāt (Islamic laws for minorities). It further explores the legal reasoning, normative structure, and socio-religious implications within Indonesia's pluralistic society. This literature-based study uses the 2024 resolution as the primary source, supported by secondary materials, including journals and classical works in fiqh and uṣūl al-fiqh. This article concludes that the guidelines for tolerance in Islamic law clearly separate beliefs, worship, and social interactions. This distinction allows for mutual respect and interfaith tolerance while upholding boundaries, such as prohibiting interreligious greetings, using religious symbols from other faiths, and participating in non-Muslim religious celebrations. The resolution thus maintains a firm commitment to ḥifẓ al-dīn (protection of religion) while providing measured flexibility in social engagement. This article contributes to developing a contextual and balanced Islamic legal methodology for managing religious diversity in Indonesia.
Copyright (c) 2025 Edi Kurniawan, Yahya Shaykh Ahmad, Syarif Bin Muhammad Romli Samae https://creativecommons.org/licenses/by-sa/4.0
Islamic Ethics and Modern Governance: The Case of Mental Revolution in Papua’s Religious Affairs Office
The present study demonstrated that the "Contextual Transformative Ethics" model facilitates the integration of Islamic ethical values into contemporary governance practices, thereby enhancing national commitment and tolerance in Papua through the "Rembuk Amanah" mechanism, which respects local traditions.This research paper examined the synergy between Islamic ethics and modern governance in the implementation of a mental revolution in the Papua Religious Affairs Office through an analysis of value-based institutional transformation. This study addresses a significant gap in the extant literature on ethics in bureaucratic practice. While there are numerous studies on the subject, there is a paucity of specific models that integrate Islamic ethical values with modern governance approaches in diverse socio-cultural contexts, such as Papua. The objective of this study is to identify a model of adaptation of Islamic ethical values into modern bureaucratic practices, with a focus on the social and cultural conditions of Papuan society. The data collection process entailed participatory observation in five KUA, in-depth interviews with 24 respondents, including officials, staff, and service users, as well as the analysis of policy documents and operational records of institutions during the period 2020-2024. The analysis employed Tariq Ramadan's contemporary Islamic ethics theoretical framework, Ostrom-Basurto's adaptive governance model, and George-Sim's authentic leadership approach through the stages of reconciliation, presentation, and data construction. The research findings revealed the unique phenomenon of "Rembuk Amanah" as a cultural negotiation mechanism between Islamic values and local wisdom. Furthermore, the identification of the "Agent of Change" group, which has developed a digital-based service system while maintaining a traditional personal touch, was noted. The research yielded a model of "Contextual Transformative Ethics" and the concept of "Responsive-Adaptive Governance," which describes the dynamic interaction between bureaucratic structures, ethical values, and cultural contexts in institutional transformation. The study's limitations stem from its narrow geographical scope and cross-sectional design, which precludes a comprehensive analysis of long-term change.
Copyright (c) 2025 Teguh Luhuringbudi, Yahya Komarudin, Mowafg Abrahm Masuwd, Massuhartono, Alhusni, M. Zaki https://creativecommons.org/licenses/by-sa/4.0
Religious Moderation amid Globalization: The Challenges of Taṭarruf, Takfīr, and Taʻāṣub
The phenomenon of globalization has had a profound impact on how societies conceptualize and engage with religious practices. In the context of globalization, challenges such as taṭarruf (extremism), takfīr (excommunication), and taʻāṣub (fanaticism) have underscored the imperative for the promotion of religious moderation. The objective of this study is to examine the notion of religious moderation as a potential remedy for extremism, excommunication, and fanaticism. Employing a qualitative research method and a library-based approach, the study reveals that religious moderation is essential for harmonizing religious principles with the challenges posed by global change. It is also positioned as an effective approach to countering religious extremism, reducing excommunication, and mitigating fanaticism that threatens social harmony. However, this study also identifies challenges in implementing religious moderation, particularly in addressing radicalism driven by globalization. This study addresses a significant research gap in the field of religious moderation by underscoring the absence of effective strategies for integrating moderation values into educational and social policies. The practical implications of this research underscore the necessity of fortifying the role of educational institutions, media outlets, and government policies in methodically and sustainably promoting religious moderation.
Copyright (c) 2025 Pipin Armita, Maulana Yusuf, Muhammad Zein Maulana https://creativecommons.org/licenses/by-sa/4.0
Fiqh of Moderation: An Inclusive, Flexible, and Contextual Approach for Contemporary Muslim Societies
This article examines the concept of fiqh of moderation (wasaṭiyyah) through the framework of inclusive, flexible, and contextual approaches to Islamic jurisprudence. However, the notion of fiqh of moderation is not a new term, and previous studies have yet to elucidate the mechanism through which inclusive, flexible, and contextual approaches can effectively serve as models of religious moderation. This article aims to address this lacuna by exploring their practical application to contemporary challenges in Muslim societies. This article uses a qualitative approach with a literature study type of research (library research). This article concludes that the inclusive approach of fiqh of moderation encompasses the diversity of legal opinions (madhāhib) and fosters interfaith dialogue. The flexible approach employs ijtihād to address emergent issues while upholding shariah principles. The contextual approach takes into account socio-cultural specificities in legal interpretation, guided by maqāṣid al-sharīʻah (the higher objective of Islamic law). These findings indicate that the integration of these approaches within the fiqh of moderation framework results in the creation of a balanced methodology. This methodology preserves the core principles of shariah while enabling adaptability to modern circumstances. This article contributes to the discourse on religious moderation by proposing a theoretical framework that seeks to harmonize Islamic tradition with contemporary social dynamics. The framework functions as a resource for scholars, policymakers, and Muslim communities seeking to implement moderate religious perspectives that promote social harmony while maintaining religious authenticity.
Copyright (c) 2025 Asrizal Saiin, Mohd Faizulamri Mohd Saad, Humaira Ahmad https://creativecommons.org/licenses/by-sa/4.0
Moderasi Beragama dalam Tafsir al-Azhar Sebagai Pilar Karakter Anak Usia Dini
Religious moderation education needs to be taught to children from an early age in order to form good character and prevent the development of ideologies that can damage social stability. This study examines the role of religious moderation in early childhood character building through the perspective of Tafsir Al-Azhar by Buya Hamka. The method used is the literature study method with a descriptive-analytic approach. The data sources in this study consist of primary sources, namely Tafsir Al-Azhar by Buya Hamka and secondary sources derived from previous studies on moderation and early childhood education. The results show that the application of religious moderation in early childhood education can form characters that are inclusive, tolerant, fair, and balanced in religious and social life. This moderation education not only helps children to be fair and wise, but also serves as a filtering medium against the impact of extremist ideologies that threaten community harmony.
Copyright (c) 2024 Diyananta Qonitya Salsabella, Nailal Muna, Ibnu Hajar Ansori https://creativecommons.org/licenses/by-sa/4.0
Islamic Moderation and Jihad: Insights From Nasr Hamid Abu Zayd and Sahiron Syamsuddin on Qur'an 29:69
The verses of the Qur'an interpreted by the mufassirs continue to develop. This is done to achieve the goal of the Qur'an which is ṣholi ḥ li kulli zaman wa makan. It is not surprising that the methods of interpreting the Qur'an are very diverse in order to obtain variations in the meaning of the Qur'an in an integrative manner. This study focuses on the meaning of Jihad contained in the surah alAnkabut / 29: 69. This study discusses the interpretation of two hermeneutical figures, Sahiron Syamsuddin and Nasr Hamid Abu Zayd. The questions to be studied are how do the two figures think in interpreting the verses of jihad and how is the correlation between the hermeneutical interpretation of the verses of jihad and Wasathiyah Islam? The method used is the comparative method, with a combined approach between phenomenology and critical discourse analysis. The results of this study reveal that both figures deny the existence of textual interpretations of the verses of jihad that are only related to the context of warfare. According to Syamsuddin, the meaning of jihad in Surah al-Ankabut/29:69 can be seen in three stages: first, jihad against one's own lusts. Second, jihad against those closest to us. Third, jihad against the government, state, and homeland. Meanwhile, Zayd through his hermeneutics (tafsir alsiyaqi) explains that the meaning of jihad in Surah al-Ankabut/29:69 is to free the state from all its problems. The conclusions of the two figures are relevant to the discourse of Islamic wasathiyyah, because they offer an inclusive, contextual, and relevant perspective on the verses of jihad, so that they are able to answer the challenges of the modern world, including issues such as radicalism, global injustice, and strengthening current humanitarian values.
Copyright (c) 2024 Tsaqifa aulya, Ghina Syaikhah Mumtaz https://creativecommons.org/licenses/by-sa/4.0
Moderation and Envisioned Civilization: The Interplay Between Rationality, Morality, Spirituality
The triumph of Western civilization which marked by significant industrial revolution through scientific breakthroughs and technological advancements still not necessarily make this civilization better as expected. With strongly emphasis on its pursuit of rationality, this civilization has faced criticism from numerous experts due to its various deficiencies and subsequent detrimental consequences. This article will investigate on how the notion of "envisioned civilization" can be realized by starting the process of its formation on the principle of moderation. The existence of moderation in the context of envisioning a civilization lies when civilization is driven by synthesizing Rationality, Morality and Spirituality in a balanced manner and taking roles for each other. Based on interdisciplinary approach, the study examines how the seamless incorporation of logical reasoning, ethical standards, and spiritual beliefs might enhance the development of a well-rounded and enlightened social structure. The findings demonstrate that by integrating these three dimensions harmoniously can support the limitation of rationality aspect, establishing a more comprehensive civilization
Copyright (c) 2024 Mujaddid bin Abdullah https://creativecommons.org/licenses/by-sa/4.0
This study emphasizes the importance of respecting local traditions to achieve religious harmony by examining how the role of local traditions shapes harmony as an indicator of religious moderation. The form of this research is literature and includes qualitative research from books on religious moderation of the Ministry of Religious Affairs and periodicals such as research journals as data materials that are still related to the research topic. The results of the study indicate that local traditions have deep significance in the social context of Indonesia, acting as a glue for cultural identity, fostering harmony among diverse groups, and strengthening a sense of togetherness among various ethnic and religious groups. In strengthening harmony through tradition as an indicator of religious moderation, there are several approaches. First. Tolerance. Second. Respect for religious and cultural diversity. Third. Applying local traditional values. Fourth. Effective communication. Through these approaches, it is hoped that local traditions in Indonesia will not only reflect an extraordinary cultural richness but also contribute to the formation of social identity and harmony among religions.
Copyright (c) 2024 Achmad Tohari, Aviv Nafiuddin https://creativecommons.org/licenses/by-sa/4.0
Unity or Divergence: Nahdlatul Ulama and Muhammadiyah Perspective on Interfaith Moderation
This study delves into the perspectives of Nahdlatul Ulama and Muhammadiyah members on the value of interfaith moderation in Indonesia. As the two foremost Islamic organizations, both play pivotal roles in shaping religious discourse and fostering harmony among diverse religious communities. Despite both organizations claiming adherence to Moderate Islam, this research identifies potential gaps between the conceptualization and grassroots implementation of these values. Differing interpretations arise, mainly due to the lack of a precise definition of "moderate." The research adopts a quantitative methodology, utilizing the Mann-Whitney U test to assess and compare the stance points of Nahdlatul Ulama and Muhammadiyah members across six dimensions of interfaith moderation. The findings reveal nuanced differences in stances, with notable distinctions in religious tolerance, social and cultural inclusiveness, and economic activities. However, both organizations share common values, emphasizing the importance of dialogue spaces for acknowledging differences and maintaining moderation values.
Copyright (c) 2024 Sulthonul Aulia, Ardhi Maulana Fajrin, Abdoulie Ceesay, Musa Jallow Birkbeck https://creativecommons.org/licenses/by-sa/4.0
Konsep Islam Wasathiyah Perspektif KH. Hasyim Muzadi (Telaah Surah al-Baqarah Ayat 143)
The number of extreme cases that occur in Indonesia is a focus for the author. It is a great achievement when Indonesia is able to survive in the midst of various differences it has, both race, religion, customs, foreign cultures and so on. However, it cannot be denied that sometimes conflicts in Indonesian society often occur both horizontally and vertically. This study, wants to try to explore the elements contained in the Qur'an, related to wasathiya Islam in the perspective of an Indonesian figure KH. Hasyim Muzadi who has a very strong influence in the establishment of interfaith relations and is one of the figures who often acts as a mediator in all matters relating to religion and the state. This research can be a driving force to form Muslims who are in the middle, not extreme right or extreme left and willing to accept various differences as long as they are in the level of khilafiyah. This research uses qualitative library research methods and content analysis. The formulation of the problems in this study are 1). what is the meaning of wasathiyah Islam. 2). How 95 Konsep Islam Wasathiyah Perspektif KH.Hasyim Muzadi… Muhamnad Al Fikri & Qathrunnada does KH. Hasyim Muzadi think about religious moderation (wasathiyah Islam). 3). How is the interpretation of Al-Qur'an surah al-Baqarah verse 143 about wasathiyah Islam? Primary sources in this study are books related to the thoughts of KH. Hasyim Muzadi including true Islam, Islam from the heart and various literature on wasathiyah Islam. The results of this research are (1) The results of the study prove that in the Qur'an wasathiyah Islam is explained in Q.s.al-Baqarah: 143. Interpreters explain that wasathiyah Islam is interpreted as a middle society, the chosen people, and the best people. The middle attitude is realized through several things, such as the middle in addressing the world and the hereafter, humans who reflect justice, and are able to be role models for others. (2) According to KH. Hasyim Muzadi, Allah has made Muslims the chosen people among other people. People who are able to apply 3 forms of justice, namely justice of equity, justice of equality and justice of balance (3) Indonesia's multiculturalism is not only an advantage, but also a challenge for Indonesian society. Answering these challenges, KH. A Hasyim Muzadi explained that the element of Wasathiyah Islam is a requirement to face the challenges faced by the Indonesian people.
Copyright (c) 2024 Muhammad Al Fikri, Qathrun Nada https://creativecommons.org/licenses/by-sa/4.0
The Chosen Ummah By Muhammad 'Ali As-Shabuni (Interpretation in Q.S. Al-Baqarah 143 and Q.S. Ali ‘Imran 110)
Muslims today, in various aspects of life, are experiencing conditions or circumstances that are increasingly lagging behind Western nations. One of the causes is the division among Muslims themselves, which resulted in the emergence of several groups of thought that pose a danger and threat to the unity of the people. Religious moderation is present in society to prevent the emergence of extreme thinking and can create a living environment that is in harmony and peace. The book of Shafwah at-Tafasir by Muhammad ‘Ali as-Shabuni is used in this article because it uses light language and is easy to understand for readers. as-Shabuni is a scholar who pays attention to the condition of humankind. This article explores as-Shabuni's thoughts on the verses of religious moderation in this interpretation about The Chosen Ummah. The author uses a thematic method in describing the interpretation of as-Shabuni contained in the book Shafwah at-Tafasir. This article is qualitative research and uses library research in data retrieval to include information related to the discussion. The result of this study is that the interpretation as-Shabuni on Q.S. al-Baqarah: 143 is Allah made Muslims the best and chosen people, being in the Middle, not exaggerating and diminishing an act. They are witnesses to the day of judgment. In Q.S. Ali Imran:110, the chosen Ummah means a Ummah that benefits other Ummah, and this is intended for Muslims. In this case, the chosen people referred to by as-Shabuni are the best people (Muslims/Muhammad's Ummah), who do not add or subtract actions that result in being hated by God, people who are helpful because they command to do good and prevent the wicked and believe in Allah SWT, these actions are forms of religious moderation actions
Copyright (c) 2024 M. Syarif Adi Pramana https://creativecommons.org/licenses/by-sa/4.0
Mushalla Management Strategy in Building Tolerant Values with Non-Muslim Communities (Study at the Raudhatul Jannah Prayer Room, Lubuk Kilangan District, Padang City)
This research was motivated by complaints and protests from non-Muslim residents to the Raudhatul Jannah Mushalla Management, Padang City in the holy month of Ramadan. This protest was not without reason, but was focused on the Ramadan study material presented by the speaker at the prayer room. Some materials containing intolerance were one of the reasons why people around the Mushalla who were not Muslims protested and expressed their complaints. This research uses qualitative methods, strengthened by conducting observations and interviews with parties who are considered capable of answering the problems that the author is studying. The results of this research show that: first, the administrators asked the ustadz or Ramadan lecturers to deliver material that does not offend non-Muslims, second, the prayer room administrators began planning to regulate the title of Ramadan lectures for each lecturer during the holy month of Ramadan, third, the administrators and staff always appeal to the entire community to continue to respect differences in creeds, fourth, administrators regulate the volume of prayer rooms so as not to disturb the peace of non-Muslim communities.
Strategy, Mushalla Management, Tolerance, Non-Muslims, Ramadan
Copyright (c) 2024 Ahmad Putra, Rian Syaputra Siregar, Rosdialena, Husnul Hifzhi https://creativecommons.org/licenses/by-sa/4.0
Produksi Kitab Tafsir Lokal dalam Menunjang Dakwah Moderasi Beragama Ulama Pondok Pesantren As'adiyah Sengkang
This study examines the tradition of Qur'an interpretation by ulama of As'adiyah pesantren, focusing on Tafsir Al-Qur'an Al-Karim bi Al-Lughah Al-Buqisiyyah Juz Alif Lam Mim (1958) and Juz Amma (1974) by AGH. Muhammad Yunus Maratan, Tarjumah Al-Quran Al-Karim: Tarjumanna Akorang Malebbi 'e Mabbicara Ogi (1979) by AGH. Hamzah Manguluang, Tafsir Al-Munir (1980) by AGH. Daud Ismail, and Tafsere Akorang Mabbasa Ogi (1988) by AGH. Abdul Muin Yusuf. These sources are described and analyzed to find the function of tafsir for Lontara-Bugis-speaking pesantren ulama in South Sulawesi. From this, this article concludes that although different in presentation, the commentators made their books as a typical da'wah movement of As'adiyah pesantren, both to the pesantren community (santri) and the people of South Sulawesi. This movement supports As'adiyah's orientation as a pesantren that produces many preachers in South Sulawesi. Likewise, the authors of the tafsir have a high social role as ulama in Bugis society. In addition, the use of Lontara-Bugis is not only a language of communication between interpreters and readers, but also a safeguard for the dissemination of the identity and existence of the Bugis culture.
Copyright (c) 2024 Muhammad Alwi HS, Fatikhatul Faizah, Muhammad Naufal Dliyanto Kasim https://creativecommons.org/licenses/by-sa/4.0
Semangat Anti Korupsi dalam Moderasi Beragama (Studi Komparatif Agama Islam dan Kristen)
Corruption is a deviant act in social life, culture, especially in religion. The act is seen as a misuse and abuse of power or position and betrayal of trust. The phenomenon of corruption has become ingrained in a country, and Indonesia is no exception. Therefore, what is the concept of corruption according to Islam and Christianity?. With aliteratur study and comparative analysis, this research found: Islam views corruption as 1). Akhdzul amwal bil bathil, which is eating other people’s wealth unlawfuly, 2). Al-gulul, which is betrayal or misappropriation, 3). Al-Suhtu, which is the proceeds of an unlawful act, 4). Risywah, or bribery. Christianity views corruption as theft, an act of moral corruption, self-enrichment, and abuse of authority. As for addressing this, Islam gives the sancition of cutting hands to corruptors, while Christianity sanctions corruption with compensation twice as much as what stolen or corrupted.
Copyright (c) 2024 Lalu Riastata Al Mujaddi, Zainul Ashri https://creativecommons.org/licenses/by-sa/4.0
Become an Ummatan Wasathan in Indonesia: Ma'na Cum Maghza Approach to Qs. Al-Baqarah: 143
The spreading ummatan wasathan concept has always been challenged by the existence of radicalism, terrorism, and intolerance among Indonesian citizens. The topic of ummatan wasathan (QS. Al-Baqarah: 143) was chosen not only as an effort to reduce exclusive actions but also to make it a Muslim character in Indonesia. The problem of this study is how is the contextual understanding of ummatan wasathan as a Muslim character from Ma'na cum Maghza approach? What is the significance of being an ummatan wasathan from Ma'na cum Maghza approach in religion and state in Indonesia? This study uses Ma'na cum Maghza by Sahiron Syamsuddin to uncover the significance of being a ummatan wasathan in Indonesia. This study is library research with a descriptive-analytical method that is reviewed qualitatively. Finally, this study concludes that ma'na and maghza al-tarikhiyah of ummatan wasathan are understood as special or chosen Muslims with the criteria of believing in Allah SWT, being patient and trusting, fair, and upholding unity. Therefore, not all Muslims are ummatan wasathan. As maghza al-mutaharrik of this verse, being an ummatan wasathan signify carried out by Indonesian Muslims, so they can respect each other among citizens and religious communities, and uphold the motto of Bhinneka Tunggal Ika, the foundation of the state, namely Pancasila, and safeguard Negara Kesatuan Republik Indonesia (NKRI).
Mengurai Nilai-Nilai Moderasi Beragama Dalam Tafsir Al-Azhar (Analisis Hermeneutik Hans Georg-Gadamer)
Indonesia as a multi-religious country has encountered extraordinary challenges, both external and internal, in its journey to religious communities. An important aspect of this research is exploring the value of religious moderation in the interpretation of al-Azhar and analyzing it using Hans-Georg Gadamer's hermeneutical approach. This research focuses on studying moderation verses using qualitative methods such as literature review. This research found that the value of religious moderation contained in al-Azhar's interpretation is balance between worldly life and the afterlife, being in the middle of worship and being wise with local culture. Merging the horizons between Buya Hamka and the text, a concept of religious moderation that is balanced in the vertical and horizontal realms is born so that the value of religious moderation can be used as a basis for thinking, behavior and evaluation material.
Moderasi Beragama, Tafsir al-Azhar, Buya Hamka, Hans-Georg Gadamer
Moderasi Agama di Situs Muhammadiyah.Or.Id dan IbTimes.Id (Analisis Framing Robert M. Entman)
Societalorganization (Ormas in Indonesian) are considered to have a significant role in campaigning for moderation in the current digital era. This is proven by the number of Islamic websites owned by mass organizations, in which there are always moderation narratives, such as two sites owned by Muhammadiyah mass organisations that have the highest ratings, namely muhammadiyah.or.id and ibtimes.id. This research wants to further examine how the two sites build framing of moderation news in Indonesia by using netnography research method tools. To dissect this, this research uses Robert M. Puntman's Framing theory, which goes through four stages of the analysis process, 1. define problem, 2. diagnose cause, 3. make moral judgement, 4. treatment recommendation. The result of this study based on the five news articles analyzed by the researchers is that the framing built by the muhamadiyyah.or.id and ibtimes.id sites are very moderate and in line with the reality of Indonesian society from various aspects, both religious, social, and cultural, as well as in line with the spirit of nationalism.
Islam Moderat di Masyarakat Multi Kultural: Internalisasi Nilai-nilai Islam Wasatiyah di Masyarakat Ngepet Srigading Sanden Bantul Yogyakarta
Success in internalizing religious values in society depends on several important things such as the method used, the character and qualifications of the preacher, and a supportive environment. To prove this, this research is presented, where the author will examine the efforts to internalize the values of religious moderation carried out by religious leaders in Ngepet Srigading Sanden Village, Bantul, Yogyakarta. This research is qualitative research with a descriptive-analytic type of field research. Data collection using observation, interview and documentation methods, using Miles and Huberman analysis, namely: data reduction, data presentation, and drawing conclusions or verification. The results of the research show that, in instilling wasatiyah Islamic values through two channels, namely: first, the important role of K.H Daru Kawantoro who has wasatiyah character is able to integrate the study of the taklim assembly with his various experiences when interacting or gathering with figures from across sects/faiths. Second, learning outside the mosque, the methods used are the uswah hasanah method and the direct practice method, the learning process occurs when the community takes lessons or imitates what is exemplified by community religious leaders, the learning is reflected in the activities and interactions demonstrated directly by K.H. Daru Kawantoro in the Ngepet Srigading Sanden Bantul Yogyakarta community.
Alternatif Konsep Wasaṭiyyah Perspektif Makārim Asy-Syīrāzī: Studi Kitab Tafsīr Al-Amtsal
This article attempts to present the concept of wasaṭiyyah in QS. Al-Baqarah [2]: 143 the perspective of ayatollah Makārim Ash-Shīrāzī as an alternative interpretation of anthropocentric religious moderation. The Shiite perspective has always been ignored in the development of the discourse on strengthening religious moderation. Tafsīr Al-Amtsal as a product of the Shi'a Imāmiyyah school of thought which is a minority group in Indonesia is a new offer of the concept of wasaṭiyyah. This research uses descriptive method with content analysis as a data analysis tool by finding three important points of wasaṭiyyah from ayatollah Makārim's perspective. First, the concept of wasaṭiyyah is more inclusive; by referring to the nature and character of moderation, not to certain majority groups of people. Second, the comprehensiveness of the analysis and the breadth of insight into the distinctive contemporary issues. Third, alternative contributions on two aspects: the inclusion of the perspectives of all streams including minorities and prioritizing human moderation before religious moderation. These three points are relevant to the context of plurality and the religious character of Indonesian society and have implications for strengthening Kemenag's religious moderation in terms of meaning and principles that focus onethical-humanist values.
MODERASI BERAGAMA PERSPEKTIF AHMAD AL-SHAWI: Telaah atas Penafsiran QS. Al-Baqarah [2]: 143 dalam Tafsir Al-Shawi
There are many factors that influence the occurrence of acts of violence in the name of religion. One of them is the misreading of religious texts, giving birth to a single perspective. To overcome this, it is necessary to review how the Qur'an in essence teaches religion in moderation. Therefore, this article will discuss about religious moderation in the Qur'an perspective of Ahmad al-Shawi. He is one of the mufasir whose work is quite influential in Indonesia. Most Islamic boarding schools in Indonesia use Tafsir al-Shawi as a reference in studying Qur'anic tafsir. This research focuses on al-Shawi's interpretation of QS. Al-Baqarah [2]: 143 is a verse that is often associated with the foundation of religious moderation. This research is qualitative research using descriptive-analytical methods. The results showed that ummah wasath referred to in QS. Al-Baqarah [2]: 143 is a person who has a moderate attitude characterized by several criteria, namely fair, commendable character, knowledge, and practicing his knowledge.
A PARADIGM SHIFT IN THE INTERPRETATION OF RELIGIOUS MODERATION IN INDONESIA: A Review of Some Indonesian Mufassir
Diverse concepts concerning the attitude of religious moderation in Indonesia, which continues to develop, demonstrate how Indonesian Muslim intellectuals view tolerant attitudes toward followers of other religions. There are also Hamka, Bisri Mustafa, and Quraish Shihab, each with their own Tafsir works. The fact that these interpretation figures were born in various generations places them in different circumstances. Using Kuhn's approach to the concept of a paradigm shift (paradigm shift), this article attempts to determine how these figures respond to religious tolerance in Indonesia in their respective works of interpretation by analyzing the shift in interpretation. The analysis will be guided by evaluating an ideology's ideological background, power relations (authority), and fanaticism. This study centers on the verses of religious moderation, specifically surah al-Baqarah [2]: 256, Ali 'Imran [3]: 85, and Al-Kafirun [109]: 1-6, which will also be examined by analyzing sociocultural aspects and interpretation authority. The findings of this study indicate a shift from Madhabi theology to Humanist theology among the figures mentioned above. Bisri Mustafa and Quraish Shihab are more tolerant of differences than Hamka, whose interpretation tends to be more traditional when examining religious and cultural ties. This case demonstrates the influence of diverse Indonesian contexts on the interpretation.
DEOTORISASI PESANTREN DAN KEMASAN BARU NARASI MODERASI BERAGAMA: Studi Kasus Pondok Pesantren Tebuireng melalui Situs tebuireng.online
This research discusses the typical religious moderation of pesantren. Pesantren as a professional institution that houses of ulama is also responsible for community issues, one of which is religious moderation. Pesantren Tebuireng in this case has deauthorized and expanded to the online realm to take on this role. Through its official website, tebuireng.online, this pesantren produces articles related to religious moderation. To analyse it, the author uses literature-based virtual ethnography and focuses on 14 articles. While the author's findings are that the narrative of religious moderation conveyed remains within the framework of Islam and is typical of Tebuireng Pesantren. The pattern used in making articles is the integration of figural narratives, nationalism, Aswaja. So that the articles produced remain of high quality and maintain the scientific tradition of the pesantren.
KONTESTASI NARASI MODERASI BERAGAMA DI RUANG DIGITAL: Studi Analisis Diseminasi Konten di Platform TikTok
Along with the discourse of religious moderation echoed by the Ministry of Religious Affairs of the Republic of Indonesia, various digital platforms have played a role in disseminating the idea to the public. TikTok is one of the fastest-growing social apps that still occupies the top position on knowledge consumption or responding to a current issue. Currently, TikTok'engagement rate is higher than other apps are, in terms of consistency in content dissemination regarding religious moderation. This research aims to map the extent of the proliferation of ideas that still exist and the narrative contestation in addressing the issue of religious moderation on TikTok. This study is qualitative research by applying virtual ethnography method. For collecting the data, the research undertaken an observation and documentation of TikTok's top and recent contents. Based on the stages of analysis, the contestation of the narrative of religious moderation is still happening dynamically and will potentially continue to recur. By utilizing the hashtags #moderationberagama and #tolakmoderasiberagama, they have a platform to attract a wider audience. #moderationberagama users are not only supporters of the moderation idea but also those who oppose it. Thus, every other viewer has the chance to read some inappropriate ideas. So it is necessary to internalize digital literacy proficient knowledge to the larger communities. Those who can turn the wheels of public attention towards a more precise understanding are everyone who can elaborate the knowledge in a persuasive and accessible way for all people, not just individuals with thousands of followers.
Bentuk Moderasi Beragama dalam Komunitas Srikandi Lintas Iman di Yogyakarta
Komunitas keagamaan kerap disinyalir sebagai pemicu tindakan intolerasi di Indonesia, karena umumnya mereka menampakkan sikap primordial dalam masyarakat. Sikap yang memicu banyak konflik keberagamaan ini kemudian memunculkan konsep moderasi oleh Departemen Agama RI. Berbeda dengan Komunitas keagamaan pada umumnya yang terdiri dari orang-orang seagama, Srikandi Lintas Iman (Srili) merupakan komunitas yang sangat unik karena beranggotakan perempuan yang memiliki latar belakang beragam, baik dari segi agama maupun profesi, juga merupakan komunitas yang sustain hingga saat ini, terhitung sudah tujuh tahun menyuarakan perdamaian, baik dalam kegiatan-kegiatan dan dialog lintas agama, juga dalam ranah digital dan sosial media. Dengan menggunakan metode field research, tulisan ini mengkaji lebih lanjut tentang bentuk moderasi beragama yang terdapat dalam Komunitas Srili. Hasil dari kajian ini adalah terdapat empat bentuk moderasi beragama komunitas Srili yang tercermin dari program dan kegiatan-kegiatan yang dilaksanakan, yaitu: (1) Moderasi dalam Kesetaraan; (2) Moderasi dalam Penanganan Konflik; (3) Moderasi dalam Pendidikan; dan (4) Moderasi dalam Sosial Media.
Dialog Inter-Religius Sebagai Refleksi Moderasi Beragama Perspektif Tafsir Kemenag RI
Tulisan inibertujuanmemberikanpenjelasanterkaitpentingnya dialog inter-religiusdalampandangan Tafsir Kemenag RI dan relevansinyadengankonsepmoderasiberagama. Fenomena saat ini menunjukkan akanmasifnya kalangan pemuka agama yang menyampaikan nilai-nilai toleransi melalui dialog sehat antar umat beragama, seperti Abdurahman Wahid (Gusdur) dan Habib Husein Ja’far dalam channel youtubenya “jeda nulis”. Pesan-pesan yang mereka sampaikan beranjak dari ayat-ayat al-Qur’an yang berbicara mengenai prinsip-prinsip kemanusiaan, seperti: Perdamaian (Islah), Persaudaraan (ukhuwah), toleransi (tasamuh), moderasi (wasatiyyah), saling mengenal (ta’aruf), dan kebaikan (ihsan). Oleh karena itu penelitian ini akan mengkaji urgensi dialog antar umat beragama sebagai refleksimoderasiberagama dalam perspektif tafsir Kemenag RI. Dalam menganalisa data, Penelitian ini menggunakan pendekatan kualitatif deksriptif dan studi literatur. Hasil dalam penelitian ini menunjukkan bahwa dalam pandangan tafsir Kemenag RI, dialog antar umat beragama merupakan solusi yang relevan dalam menyampaikan pesan-pesan toleransi, sebab dialog yang sehat mampu menciptakan keterbukaan dan menghilangkan segala bentuk kecurigaan antar umat beragama yang berpotensi menimbulkan sikap amoral dan tidak manusiawi atas legitimasi agama.
Religious Moderation as a National Defense Effort to Exclusivism, Extremism, and Terrorism: Concept and Implementation
This study discusses how to instill an attitude of religious moderation as an effort to ward off exclusivism, extremism, and terrorism. Through this paper, the author would like to offer an offer that in terms of national resilience, through an attitude of religious moderation, every human being will be able to control himself not to commit violence, which leads to exclusivism, extremism, and terrorism. This research uses a descriptive analysis approach with a data documentation method. With this approach, the author tries to describe the meaning of national resilience and describes the concept of religious moderation to be used as a critique of the eradication of exclusivism, extremism, and terrorism. Descriptive analysis in this study was carried out by reading, observing, and understanding the texts of the results of studies on exclusivism, extremism, and terrorism. Furthermore, the author tries to observe and define religious moderation as a basic concept, then the concept is analyzed and translated into the terminology of national security. The results of this study are known that in terms of national security, to counteract exclusivism, extremism, and terrorism is to instill an attitude of religious moderation. Although there are actually many other steps, religious moderation is a preventive measure in responding to exclusivism, extremism, and terrorism.
The Application of the Values of Religious Moderation in Pesantren
This paper discusses the actualization of religious moderation values in Islamic boarding schools. For that, the keywords of religious moderation are like tawasuth, tawazun, i’tidal, tasamuh, musawah, syura, islah, awlawiyah, tathawur wa ibtikar, and tahaddhur in this paper is used as the basis for the actualization in Islamic boarding schools. This paper is a library research with a descriptive approach and its method, qualitative. This paper concludes that Islamic boarding schools have enormous potential to instill and foster the value of religious moderation. Islamic boarding schools and their religious studies can be used as a spiritual, moral and ethical foundation in the life of the nation and state. Therefore, the ten keywords of moderation above must be taught to students. The hope is that by introducing the ten keywords of religious moderation, students will be able to understand religion and its teachings cognitively, then practice them in their families and society.