Volume 4, Number 3, March 2023 e-ISSN: 2797-6068 and p-ISSN: 2777-0915
Meila
Weeke Alfulana
Universitas Muhammadiyah Malang, Indonesia
Email:
[email protected]
|
KEYWORDS moderation, ministry of religious
affairs, islamic religious education |
ABSTRACT Indonesia isa plural country consisting of several religions. Religious
differences often create friction and conflict due to claims of religious
interpretation with theextreme hood. The Ministry
of Religious Affairs of the Republic of Indonesia offered a middle-ground
religious solution.� Arti, bera gama believes his beliefs
by not being fanatical and not judging the beliefs of others. This middle
ground is called religious moderation. Religious moderation according to Oman
Fathurrahman is defined as reducing violence or
avoiding extremes.� Thepurpose
of holding this study is to examine how the implementation of religious
moderation in PAI subjects in high school. The implementation of
moderation� is analyzed based on
the�� module on strengthening religious
moderation published by the Ministry of Religious Affairs of the Republic of
Indonesia. This research uses qualitative proximity to data collection techniquesin the form of literature studies or literature
studies. This research resulted in moderationand the
perspective of the Ministry of Religion of��
the Republic of Indonesia upholding one's perspective, attitudes and
practices in religion. Its implementation in PAI can realize the goal of
Islamic Religious Education as a whole, namely becoming a kamil
person. As one of the main teachings of Islam knows, is not to insult others |
INTRODUCTION
Indonesian society has a diversity that includes ethnicity, culture,
religion and social status. Such diversity can be a bond of brotherhood
(Integrating Force), or a breaker between communities. (Akhmadi, 2019) Today there are many divisions due to differences in religious
understanding in society. One of the causes is the difference in views of
religious interpretation claims due to fanatic attitudes that cause friction
and conflict.
Coupled with the development of the times that can disrub the �implementation of worship and result
in the deterioration of a country's tolerant attitude. (Widodo & Karnawati, 2019)
In praxis, there are still many individuals or groups of people who are
fanatical about the teachings they adhere to. The bigoted attitude is wrapped
up in a theory of religion without the broad interpretation used to justify his
truest thinking. According to some perspectives, the thinking of this society
is actually divided into two groups, namely radical-textual and
liberal-secular. (Religious Moderation in Islamic Educational
Institutions Salminawati & Sahputra Napitupulu, 2022) Thoughts that tend to be rigid and fanatical are usually called
radical-textual. In addition to being radical-textual, there are actually
several word equivalents that describe religious bigotry. A study from the
Ministry of Religious Affairs on moderation, bigotry was shown in centrifugal
attitudes. This attitude can also be interpreted as a divisive in primordial
ties, such as kinship, tribalism and nationality. (General et al., n.d.) �The existence of divisions in
primordial ties is due to the lack of a person's moderate attitude in responding
to a difference. The lack of moderate attitudes in these differences eventually
has an impact on propaganda and terror which can lead to social rifts. (65 jurnal kaca department of ushuluddin
stai al fithrahtetereview of the formula for mainstreaming religious moderation
of the ministry of religion 2019-2020, n.d.)
Fanaticism is often encountered in Indonesia and becomes a cleaver that
threatens unity. According to Hafidz Idri Purbadjati, in Indonesia
there are still radical, intolerant attitudes and hatred of certain religions
that cause divisions. (Purbajati, 2020) Fanatical attitudes are also shown in some cases. PPIM UIN Jakarta found
that 81% of regional heads, school principals and service heads disapproved of
the establishment of places of worship other than Islam. (Abidin, 2021)
Based on this understanding, there needs to be more aggressive steps
regarding religious mainstreaming as an answer to the problems of religious
people. (Futaqi, 2018). There is actually a mismatch between the praxis of religion that occurs
and some of the concepts that should be. One of them is the egalitarian
concept. This concept confirms that Islam treats all religions well, does not
discriminate or divide due to differences in beliefs. (Mohamad Fahri1, 2022) A study conducted by Ahmad Agniz and Diaz
Gandara states Islam tends to take the middle ground and avoid violence. (Mubarok & Rustam, 2019) According to Ahmad Fauzi, violence in Islam that
boils down to beliefs, traditions and movements must be straightened out with a
moderate attitude. (Fauzi, 2018) The existence of religious moderation is considered as the mainstream that
can be a solution to the problem. (Saihu, 2021) According to the Ministry of Religious Affairs, moderation is defined as a
middle-ground way of religion, so that a person is not extreme and does not
overdo it in religion. (Saefulloh Anwar et al., n.d.) �According to Yedi
Purwanto, moderation needs to be internalized in
Indonesian society which has a dynamic environment. (Purwanto et al., 2019) There is a �theory that religious moderation can be a
solution in dealing with religious and global problems. (Silmi Septiani, Saepul Anwar, Mita Mawadda,
2022)
The Ministry of Religious Affairs of the Republic of Indonesia has
published 4 modules as material for strengthening religious moderation in June
2021. The 4 modules were published in unison with a phased theme. The first
module is titled Religious Moderation Based on Islamic Values, which contains
nine values of religious moderation. The second module is titled The Path to� Moderation, which
contains strengthening religious moderation to teachers. The third module is
titled the integration of religious moderation in PAI subjects. The third
module discusses the Guidelines for Integrating religious moderation into PAI
subjects. The fourth module, contains Understanding and Emphasis on Students
and Student Organizations on Religious Moderation.
Modul third and fourth menare clear that,
religious moderation needs to be integrated early into society. One of them is
to integrate it in the scope of education. According to (Dakir & Anwar, 2020) educational
moderation is one of the solutive alternatives in
overcoming intolerant attitudes in society. A recent study in an earlier study
by Saihu (2020) stated that educational moderation
can suppress the growth lane of intolerance. (Saihu,
2022) Islamic education has a role in instilling the values of religious
moderation to every next generation of the nation (Religious Moderation at the Salminawati
& Sahputra Napitupulu Islamic Education Institute, 2022). The content of the PAI material is full of noble thoughts so that it� is expected to be implemented by students. (AR, 2021)
This statement should be realized considering the importance of
strengthening religious moderation, especially in the scope of Islamic
Religious Education. According to (H.A. Karim, 2019) religious moderation can be implemented by
emphasizing the development of moderation through teaching materials. (Karim, 2019) Teaching materials in education can be one of the instruments of
strengthening moderation. Especially for PAI subjects by disseminating
religious moderation. One of them is by approaching through literacy,
perception, motivation, reasoning, practice and reflection through the pattern
of Islamic Education. (Jasminto, 2022)
Moh. Abid Iqsan (2020) and Agus Salim Tanjung (2022) conducted research on religious moderation
in jurisprudence material. Research on the �modera of the religion in the material of �morals was conducted by M. Hadziq
Arrodhi, M.Pd.I. Dicky Eko Prasetio, M. Adib Nur Huda
(2022) conducted research on religious moderation in the historical material of
Islamic culture. �Arhanuddin Salim
(2018) and Silmi Septiani Dkk
(2022) conducted research on high school pai religious moderation based on
books published by the Ministry of Education and Culture. In 2020 Suprapto conducted research on the implementation of
religious moderation in the PAI curriculum in Islamic boarding schools. Until
now, there has been no research on the implementation of
religious moderation in the pai sma material family
according to the perspective of the Ministry of Religion of the Republic of
Indonesia. The purpose of this paper is to analyze the implementation of
religious moderation in each family of PAI SMA material. This research is based
on 4 modules of the Ministry of Religious Affairs of the Republic of Indonesia
published in June 2021 regarding religious moderation. It is hoped that this
research can suppress bigotry, intolerant, discriminatory and criminalization
attitudes.
RESEARCH METHOD
The method used is a literature study with descriptive analysis techniques.
The data used is qualitative data. This study examines libraries and references
that are relevant to the research carried out.�
Namely in the form of all documents obtained from letters or reading
materials, recordings, and historical cases. This research will focus on the
criteria for the validity of data, namely data certainty. Certainty
(confirmability), this technology is held to assess the results of research
that has been carried out by researchers by crosschecking data and information
as well as interpretation of research results.
Based on the research conducted, the authors found that moderation can
be a middle ground solution in responding to conflicts between religious groups.
�Religious
extremism is a vital problem in Indonesia, so that strengthening religious moderation needs to be pursued. �The second
module of the Ministry of Religious Affairs entitled "The Road to Moderation" presents the challenges as well
as the extreme phenomenon of religious moderation. Of the many challenges of
religious moderation, the most highlighted is the tendency towards extremism in
education. Since the reform era in May 1998 many extreme groups to religious
perversions have begun to take root. �The effect of division due to the extreme
interpretation of a religious understanding is certainly very powerful. One of
them can trigger Islamic populism which leads to oligarchic politics and national divisions.
As an effort to
strengthen the value of moderation, the Ministry of Religious Affairs issued 4
modules for strengthening religious moderation in the educational environment.
Especially in Islamic Religious Education. PAI subjects are considered capable
of being a medium for strengthening religious moderation with teachers as
facilitators. The implementation of religious moderation has been contained in
every family of PAI materials, especially for the high school level. To be precise, it is more specific in the wise attitude of social media,
obeying the rules as a common agreement and respecting fellow human beings.
Implementation comes from the
English word "to implement" which means to implement.� In terms of implementation, it is defined as
something that causes an impact.� I can
be�� interpreted as an administrative
process that can be researched on a particular program. The Ministry of
Religious Affairs explains the Implementation in the book "Implementation
of Religious Moderation in Islamic Education". The book interprets implementation
as to provide the means for carrying out and to give practical affect to.� Or it can
be interpreted that implementation is a means to do something and cause an
impact on something.
The MORA published a
book on the implementation of religious moderation published in 2019. The
publication of the book aims to develop moderation in madrasahs, islamic boarding schools, early childhood education, PTKI
and PTU. The book explains that religious moderation in the sphere of education
has more to do with the way an educator delivers learning. The process of
strengthening moderation can be done through PAI learning. There are four
families of PAI material, namely the Qur'an Hadith, Fiqih,
Akidah-Akhlak, and the History of Islamic
Culture.�
The integration of
religious moderation in the Qur'anic Hadith material family is an emphasis on
Qur'anic verses regarding the values of religious moderation. There are several
verses of the Qur'an that explainabout religious
moderation, one of which is qs. al-K afirun verses 1-6.� �For example, in Chapter IV of Religious
Moderation, it contains KI and KD as follows:
|
Subject |
Material |
Core Competencies |
Basic Competencies |
|
Qur'an Hadith |
�Religious Tolerance |
�
KI-1 lives and
practices the religious teachings it adheres to �
KI-2 Shows honest
behavior, mutual cooperation, cooperation, tolerantand
helpful, responsive manners, and pro-active, as part of the solution, on
various problems in interacting efficiently with the� social and natural� environment,� and placing itself as a reflection of the
nation and world associations. |
�
Living the Command
of Allah, to be tolerant in accordance with the teachings of the Islamic
religion. �
Practicing� a caring and tolerant attitude in the� life of the nation and state that is� single ika. �
Analyzing qs. al-K afirun : 1-6, qs.� Jonah : 40-41, qs. Al-hujurat : 10-13 on tolerance. |
�
The Religious Tolerance chapter
explains to learners that Islam is a very tolerant religion. Islam also highly
upholds a wise attitude in the life of a nation that is singular ika. ����
Furthermore, in the Fiqh
material, religious moderation can be integrated into the rules in Islam. The
material of Fiqh is about two things, namely the traditional worship or
relationship of beings with God and the relationship between people or muamalat. The values of moderation can be inserted in
material that reflects differences in religious understanding.� There are different ijtihad scholars
regarding the point of view of religious law in Islam. These differences do not
necessarily become debates and divisions, on the contrary, differences can be
considered if addressed properly.
Jurisprudence is one of the 3
important elements that cannot be separated in Islam (Tauhid, Akhlak, Fiqh). Jurisprudence is a rule that relates man to
his God and man's relationship with other human beings. From the period of the
Messenger of Allah to the period of taqlid there were several eda. This difference can still be addressed properly,
leading to the source of muttafaq law (al-Qyour'an, Hadith, Ijma' and Qiyas). This attitude
illustrates that Islam is open to differences and respects the opinions of
others.� Furthermore, in class XII in
Chapter III "Bughat (Rebellion)" it is
explained about the group that uses the name Islam to rebelagainst
the country. Thesegroups echo the caliphate which is
considered more deserving of being dasar negara than pancasila. Bughat can endanger
the security of the country because there is a revolt speech to a legitimately
elected leader.� A person who commits bughah is not punished as an infidel, but if it is
considered a danger to the country, it can be fought. This chapter corresponds
to phenomena that� often occur today,
such as terrorism, pempokotan, and Islamic
Populism.�� Furthermore, there is a
Chapter III Material "The concept of ijtihad and bermahdzab"
in the book Fiqh class XII.� In the
material, it contains KI and KD as follows:
|
Subject |
Material |
Core Competencies |
Basic Competencies |
|
Fiqh |
The concept of ijtihad and bermahdzab |
� KI-1 lives and practices the religious teachings it
adheres to � KI-2 Demonstrates� honest behavior, mutual aid,
cooperation, tolerantand helpful, responsive
manners, and pro-active, as part of the solution, to various problems in
interacting effectively with the� socialenvironment and nature, and placing oneself as a
reflection of the nation and world associations.� |
� Living the positive values of the concept of ijtihad
and having faith in the implementation of Islamic law. � Practicing an attitude of love of knowledge and
responsibility as an implementation of the knowledge of the concept of ijtihad
and bermahzhab inthe
implementation of Islamic� law. |
�The third clump of material is Akidah-Akhlak. Akidah, oriented
towards the problem of the faith of a servant of his Lord.� Sedangkan Akhlak boils down to the attitude and behavior of a
servant.� Akidah
and Akhlak are often juxtaposed with Akidah-Akhlak.� Akidah-Akhlaq contains learning for a servant who behaves
well based on spiritual values and faith.�
Chapter "Make Washatiyyah Islam a Rahmatan Lil Alamin"�� in class X on religious moderation in nilai Islam.���� This
Materi, contains KI and KD as follows
:
|
Subject |
Material |
Core Competencies |
Basic Competencies |
|
Akidah-Akhlak |
Make Washatiyyah
Islam� a Rahmatan Lil Alamin |
� KI-1 lives and practices the religious teachings it
adheres to � KI-2 Shows honest behavior, mutual cooperation,
cooperation, tolerant and�
consistent,� responsive
courtesy, and pro-active, as part of the solution, to various problems in
interacting effectively with the�
social and natural�
environment,� as well as placing
oneself as a reflection of the nation and world associations. |
� Living the truth of the islamic
teachings wasathiyyah (moderate) as rahmatan lil alamin. � Practicing a� solid,� moderate and tolerant attitude as� a mirror of the� understanding of wasathiyah
(moderate)� Islam as rahmatan lil alamin. |
The next material, is the History
of Islamic Culture. The SKI material family can serve as a historical foothold
regarding the moderate attitude depicted during the time of the Prophet in
spreading Islam. The implementation of religious moderation in the SKI material
is aimed at proving that moderation is also depicted in the way Islam
spreads.� As in the book SKI SMA class X
in the Chapter on the development of Islam during the Prophet to the
development of Islam during the khulafaur rasyidin period.��
Furthermore, in class XI, there is a Chapter "Islamic civilization
in the time of Daulah Abbasid". The Abbasids
were a dynasty founded by Abu Abbas As-Safah who was
notoriously brave and upheld moral values in the Islam. He never discriminated
against other religious people living in his domain.
Furthermore, in class XII it is
more focused on the spread of Islam in the archipelago, which is shown in
several Chapters. There is a Chapter "The Role of Walisanga
in the spread of Islam in Indonesia". This chapter shows that Islam is
spread in a good way and not coercive, the Chapter contains KI and KD as
follows :
|
Subject |
Chapter |
Core Competencies |
Basic Competencies |
|
History of� Islamic Culture |
The role of Walisanga in �the spread of Islam in Indonesia |
�
KI-1 lives and practices the religious teachings it
adheres to �
KI-2 Demonstrates honest behavior, mutual aid,
cooperation, tolerantand consistent, responsive
courtesy, and pro-active, as part of the solution, to various problems in
interacting effectively with the social and natural environment, and placing
itself as a reflection of the nation and world associations.� |
|
During its development period
Islam was spread in an honorable and prudent way, because Islam was a shady and
peaceful religion. In addition to the PAI material cluster, religious
moderation must pay attention to the role of a teacher as a facilitator. The
role of PAI teachers will certainly not be inseparable from efforts torealize religious moderation. Yaqut
Cholil Qoumas explained
that there are 61.3 million educators and students at all levels nationally. This
number is large and becomes the basisfor the scope of
education to be a strategic place to promote the values of religious
moderation. Modul 3 entitled "Integration of Religious Moderation inthe nature of PAI Subjects" explains2 competencies that
must be mastered by PAI teachers.�
First, a PAI teacher must have
deep spiritual abilities and competencies contained in the PAI material.� There are two important things that synergize
withthe basic competencies of PAI teachers.� First, a teacher must have an inclusive
understanding of Islam and methodological skills in learning. The second
competence, as a PAI teacher, must be able to be a tela
and or role model with attitudes and behaviors that reflect the value of
moderation. Furthermore, PAI teachers can actwisely
in delivering material that intersects with moderation. The learning of
material that intersects with moderation must be accompanied by the cultivation
of an attitude of religious tolerance.
The Ministry of Agam a offered
several strategies to PAI teachers in assessing the� moderation value contained� in the third Module. Teacherscan
instill the values of religious moderation in the life of the nation and state
in the school environment. Second, teachers are able to explain national
insights in order to achieve harmonization of religious people to students. The
third target is that teachers can explain to students the urgency of Islam
which is tolerant and moderate. Fourth, teachers are able to explain the
importance of moderation in the digital era. Finally, teachers are able to
foster the value of moderation in pancasila to
students.�
Discussion
Moderation is an
adjective, a derivative of the word moderation. Moderation comes from the Latin
moderatio which means mediumness,
not excessive and not lacking. The equivalent of the word moderation in Arabic
is wasath or washatiyah
which means middle, or balanced.�
Moderation is described in surah al-Baqarah verse 143 with the �word �"wasath" which
means best and most perfect. (Sutrisno, 2019) People who practicethe
principle of washat are called referees. �The
referee in Indonesian has 3 meanings, namely as an intermediary, as an
intermediary or separator and as a leader in the match. As a referee or person
who applies the wasath principle, of course, you must
be I'tidal (Fair)
dan Tawazun (Balanced). �People who are fair
will always position themselves in �the middle in maintaining balance when facing
two problems or two circumstances. �(Abror Mhd., 2020)
The KBBI formulated
moderation as an attitude of reducing extremes or avoiding violence. (Irama & Channa, 2021) Ibn Jarir Al Thabari
interpreted wasath as middle. (Hefni et al., 2021) Meanwhile, religion �in the KBBI is
defined as adhering to (embracing) religion, another word for adhering is
worship. The word religion cannot be confused with the word religion, these two
words have different meanings. Religion is� clearly true. Religion can also �be
interpreted as a person's system or principle. (Nurdin, 2021) Religious practice is a process that continues to be broadcast to practice
religion well and not excessively. Based on this understanding, if the word
moderation is juxtaposed with the word religion, it can be interpreted as
human �endeavors and attitudes� in religion. Oman fathurrahman, defines the term as an attitude of reducing
violence and avoiding extremes in religious perspectives, attitudes and
practices.
Salminawati defines religious moderation as an attitude that
prioritizes the middle in practicing a religion. (Hefni et al., 2021) Meanwhile, Kamali formulated
that moderation is a matter ofheart, which� cannot be separated from� balance and justice. (Religious Moderation In
Islamic Education, n.d.) �The MORA defines
moderation as a �way of
viewing, attitudeand practice of �religion by
describing the essence of religious teachings. �The definition is
explained in the book entitled "Guide to
the Implementation of Religious Moderation di Madrasah". �(Ministry of Religious
Affairs of the Republic of Indonesia, 2021)
Basic Principlesand Foundations
of Religious Moderation��������
Indonesia
is a country withn us religious society. �Hampir all
daily activities i carried out based on religion. �Religion
is very important for the �life of the nation. �So that the �state guarantees and believes
in the �existence �of �one's trust and beliefs.�
�Contained in pasal 29 of the
1945 Constitution states the existence of the unity of nation and religion as
beliefs and beliefs. It is affirmed that the state guarantees its citizens to
embrace their respective religions and worship according to beliefs. (M et al., 1923)
There
are 6 recognized beliefs in Indonesia, namely Islam, Christianity, Catholicism, Hinduism,
Buddhism and Khongucu. The existence of differences
in beliefs is what causes friction and conflict between religious groups.
Zulfikar Yusuf and Destita Mutiara in their research
found that; �Society is still low in tolerant
attitudes� and equality. �As a �result of �the resolution of �religious conflicts, �the principle of moderation is contained in �the �national medium-term� development plan (RPJMN) 2020-2024. (Joseph & Pearl, 2022)
Islam
asks its people to�
mediate. ��Allah Swt said in sura a l-Baqarah �verse �143 that� Muslims �as �moderates, are chosen as witnesses (deeds) of
man. The verse�
explainsthat Muslims are the elect who place
themselves in the middle. (Hasan, 2021) As a chosen people, of course, they must realize it by
instilling the principles and values of moderation in life. The principles of
moderation consist of 10 principles, namely:
1.
Berkeadaban (ta'addub), as a khairu ummah one
must have a ta'addub attitude or attitude of
upholding noble attitudes, character, identity and self-integrity that are
applied in everyday life.
2.
Exemplary
(qudwah), to realize religious �moderation a �religious person
must have a qudwah attitude. Qudwah
has the equivalent of the word as pioneer, inspiration, guide and role model.
3.
Citizenship
and nationality (Muwathanah). �An
attitude of �love for �the homeland, an attitude of respect and preservation of the nation's
culture, obeying the rules and laws of the country that apply.
4.
Taking
the middle ground (tawasuuf), tawasud
consists of two attitudes that are important to note in moderation. First, it
is not excessive in practicing religious teachings or also known as iffrad. The second attitude is not to ignore religious teachings
or so-called tafrid. Between the two attitudes there
is a moderate attitude which means no less and no more aka balanced.
5.
Berimbang (tawazun), is also defined as a balanced attitude in the
practice and practice of religion both worldly and ukhrawi.
Tawazun is a statement that religious people must be
firm in distinguishing between deviance (inhiraf) or
difference (ikhtilaf).
6.
Straight
and firm (I'tidal), a state in which a person must
behave in accordance with his place, exercising rights and obligations
appropriately and proportionately. I'tidal can also
be interpreted as fair.
7.
Equality
(musawah), musawah can be
said to be the key to religious moderation. Muswah
means not being discriminatory just because of differences, both points of
view, beliefs, origins and so on.
8.
Deliberation
(shura), religious people must solve a problem by deliberating to agree on a
joint decision or consensus in order to achieve a benefit.
9.
Tolerance
(tasamuh), that is, the attitude of respecting one's
differences with others. Both differences in beliefs, shrinkage of views and
opinions of others. Tasamuh's attitude is evidenced
by the high attitude of respect and respect for others.
10. Dynamic and innovative (tathawur
wa ibtikar). Terus makes
changes in accordance with the changing times and finds a solution aimed at the
benefit of mankind.
Theprinciple of� moderation is �the identity of religious people,
especially Muslims. �As stated in the following verse Alqur'an:
1.
al-Qasas :
77
"Seek (thereward) of the land of the
hereafter with what God �has bestowed upon you, ��but do not �forget your share in the world and
do good (to others) as God has done good to you, and do not do mischief on
earth. Truly, God does not like people who do mischief. "
2.
al-A'raf : 85
"And to the people of Madyan, We (send) Syuaib, their own
brothers. He said, "O my people! Worship God. There is no god (worship)
for you but Him. Verily it has come to you tangible
evidence of your Lord. Perfect the measure and scale, and do not harm people in
the slightest. Do not do mischief on earth after it has been (created) well.
That's what's better for you if you're a believer."
3.
al-Maidah: 77
"Say (Muhammad), "O Master of the Book! Do not overdo it in an
unrighteous way in your religion. And ye shall not follow the wishes of those
who have gone astray long ago and (have) led many (men) astray, and they
themselves have strayed from the straight path."
4.
al-Baqarah: 143
"And likewise We have made you (Muslims)
" middle people" so that you may be witnesses of (deeds) of men and
for the Apostle (Muhammad) to be a witness to your (deeds). We do not make the
qibla that (was) you (prayed) to him but that We may know who followed the
Apostle and who turned backwards. Truly, (the transfer of the qibla) was very
hard, except for the one who had been instructed by God. And God will not waste
your faith. Truly, God is Most Merciful, Most Merciful to man.
According to
Imam At Thabari, the word
" ummatan wasathan"
can be interpreted as the best/chosen people. In harmony with the imam at thabari, ibn katsir interpreted ummatan washatan as the elect, or
the noblest people. As Ibn Katsir referred to the
Messenger of Allah as washatan fii
kaumihi or the venerable one in his people.
5.
al-Kafirun: 1-6
�"For you your religion, and for
me my religion."
This explains that every religious person should stick to his religion and
not mix with other religions.
6.
al-Baqarah: 244
"And fight ye in the way of God, and know that Allah is All-Hearing,
All-Knowing."
This verse affirms to man not to make the name of God to create unaversion among man. Islam defines in various verses and��
hadiths the more specific concept of moderation. In some verses the word
wasath is mentioned.�
Broadly speaking, Islam shows that dit is in
the middle as a moderate attitude. (Nurul et al., n.d.)
�Nowadays, people justify all means
for the sake of jihad on the basis of the Qur'an.� That thinking has actually gone out of the
context of the Qur'an. Some perpetrators of the phenomenon of religious
extremism in the name of the Qur'an, Hadith and Turats
of classical scholars as justification for their actions. In fact, the entire
foundation of the foundation needs to be understood with a broad
interpretation. One must be able to interpret holistically and contextually
rather than textually. (Muhammad Nur Rofik1], 2021) �On the contrary, these individuals
understand it only textually and regardless of the historical context called asbabun nuzul in the Ulumul Qur'an. (Habibie et al., 2021) Islam in the Qur'an�
and Hadith explains that human beings must be balanced and
respect differences.
The
Phenomenon of Extremismin Religious Moderation
Thedifference in religious views causes a person to violate applicable
laws, both attitudes and movements referred to as extremisme.
�Ekstremism is defined as the desire �to gain power in a �way
incompatible�� with the prevailing� government. (Anwar & Muhayati,
2021) The attitude of the ex-tramisme can be described by
attitudes of fundamentalism, intolerance, radicalism and terrorism. �(Jones, 1993) Until now, there are still many extreme movements with
interpretations of religion that are condemned by humans. �There� is
no religion that rejects
or prohibits moderation.� �Justru moderation is the substance of religion itself. According
to Abdurrahman Wahid, Hasan Annafi, dan Nasir Hamis
Abu Zahis, Islam is a peace-loving (non-violent)
religion. (Nasrowi, 2020) However,
�there are so many people
who Iunderstand�
the meaning of Islam. �Berjihad
is defined as violence, when it is not. �One �of the �causes of the phenomenon of �extremism, is the
existence of a claim to ���truth �( truth claim) which becomes� �a �tool of judgement against other beliefs.
(Hanifatulloh, 2021) Exacerbated by religious �sentiments� that are often used to spread hatred between
religious groups. (Hefni, 2020)
Module
second that Published by the Ministry of Religious Affairs "The Way
Towards Moderation� Serves challenge and phenomenon extreme moderation
Religious. From that's it many challenge moderation
Religious, the most Highlighted be tendency attitude Extremism at range
education. Since reform era in May 1998 many groups extreme until deviation
Religious that begin Entrenched. Wrong Only Found deep research R&D
Department Religion on year 1996 at a number of College tall Secularr.(Sumarto,
2021) Catalyzedan that campus common
or Secularr be place Potential Growing movement that
inclined exclusive and extreme.�
The group that is
considered the earliest to perform panetration of
students is the tarbiyah group. Tarbiyah
is a student movement aimed at forming the Islamic State in Indonesia. Masykuri Bakri (2016) in his research found that tarbiyah has monopolized students on public campuses. The
research foundthat radical factions also came from
other movements such as Hizbut Tahrir Indonesia
(HTI).
Alvara Reseafound that 23.5% of
students from 25 top campuses in Indonesia agreed to fight for the Islamic
State. (Ramdhani et al., n.d.) �The reason for the
student is for the application of kaaffah Islam. Not
stopping there, Alvara found that 17.8% of students
agreed that the caliphate was a more ideal form of government than the Republic
of Indonesia. There is another fact in the study, namely that 23.4% of students stated that they were
ready to jihad in order to uphold the Islamic State.��
Another study was
conducted by PPIM Jakarta in 2018. It was found that 23.3% of Muslim students
and students believed that suicide bombings were a form of jihad in Islam. (Country, 2021) A more shocking fact in the study found 34% agreed that
apostates were obliged to be killed. 57% of teachers and lecturers agree that
Jews are enemies of Islam. A survey was also conducted by the BNPT in 2016,
which found that 26.7% of youth in Indonesia agree that jihad uses violence. �In 2017
BNPT again conducted a survey of 15 provinces
in Indonesia, and found that 39% of students were interested in entering
radical organizations.
�Another problem regarding religious moderation that once shocked the Indonesian
people was the action of PA 212. �The PA 212
action is a lambing action of the 212 action. �Action 212 was moved
by Ma'ruf Amin with the aim of making Ahok get
consequences at that time. �Once the consequences have
been given, the action of PA 212 should have
ended. �In
contrast to the original goal, some people again moved the action of PA 212
with political goals (Religious Moderation in
Indonesia A Study of Tolerance and Plurality in Indonesia, n.d.) �This action
actually caused new problems. Some studies state that th action of PA 212
caused oligarchic politics because it was
considered a phenomenon of Islamic Populism. The Minister of Religious Affairs
of the Republic of Indonesia, Yaqut Cholil
Qoumas, stated that
conflicts and frictions in Indonesia were triggered by an exclusive attitude. This attitude
led to interfaith contestation� without
any tolerant attitude towards claims of religious justification. (Prakosa, 2022)
Integration of
Religious Moderation through PAI Material Clusters
In some literature, there are
doctrinal scientific aspects that need to be done by teachers in instilling a
moderate attitude based on PAI material. Thesespecs
include� 1)�� fact-based�
and reasonable� teaching material.
2) encourage students to think critically by applying PAI material. 3) inspire
Learners are mortgaged in seeing differences and similarities. 4) encourage
learners to be able to think objectively. 5) based on�� a foundation of empirical fact, theories and
concepts and can account for them. 6) formulate simply�� and clearly the� intention of the learning objectives� carried out. (Harto & Tastin, 2019)
There are 10� Islamic values that need to be realized in
order to achieve the� educational pattern
of�� rahmatan lil alamiin which is accompanied
by� the�
value of moderation. (Mujib & Jakarta, 2022) These values are; tawasuth (not fundamentalis), Tasamuh, Tawazun (balanced), I'tidal (adil), Musaawaah, syura, ishlah, awlawiyah ��, Tathawur wa� ibtikar. Hamdi Pranata in his
research found that one of the efforts that needs to be developed is the
development of PAI material. A 2020 study discussed the importance of
presenting religious moderation within the scope of PAI.� The reason for the importance of moderation
in� PAI is that observation, passion and
implementation of moderation are more effective when initiated in the education
constitution. (Learning Religious Moderation et al., 2022) A previous study affirmed the importance of there being an� educational institution as a� middle path in religious moderation. (Rambe et al., 2022) Asan effort to integrate the value of moderation in Islamic education that
is rahmatan lil alamiin. The third Modul that wasinitiated
by the Ministry of Religion emphasized the integration of PAI material in
religious moderation. This third module develops PAI material issued in 2020 by
the Directorate General of Islamic Education, Directorate of Islamic Religious
Education, Ministry of Religion of the Republic of Indonesia. The PAI� material family is considered to be a strong
instrument in strengthening religious moderation. (Pranata et al., n.d.)
There are four clusters of
material in PAI, namely the Qur'an Hadith, Fiqih, Akidah-Akhlak, and the History of Islamic Culture.� According to Ahmad Madjid
and Andayani based on the basic teachings of Islam,
there are 5 clusters of PAI material. Among them include, Akidah
(faith), Sharia (Islamic), Akhlak (ethics),
Tarikh� (history), which is based on� the law in the� Qur'an. (Jonah 1, 2022) Rumpun material of the
Qur'an Hadith, moderation is illustrated in the Qur'anic postulate regarding
moderation. Meanwhile, in the Jurisprudence material, moderation is integrated
in responding to differences of views in religious rules. Learners can
be moderate, put themselves in the middle, and not waver in beliefs.� Based on research conducted at MAN 1 Magetan in "moderation of education Islam through fiqh discussion forums".�� Found that religious moderation in fiqh material has an impact on the positive changes of
learners. These positive� �changes include behavior, mindset, attitudes,
and socio-culturalactivities. (Moh. Abid Iqsan, 2020)
The material of Akidah-Akhlak contains the value of moderation in the noble attitude of
man both towards God and his fellow man. �According to Oman Fathurrahman,
violating noble values and human dignity is a criterion for a person to be
called extreme in religion.� Agama was
not created to bring down one's dignity and dignity.� Islamic Cultural
History material can be a historical foothold regarding moderate attitudes in
Islam.� Imam Abu Hamid Al Ghazali
explained that life is� balanced in
implementing religious values, namely a just�
and middle life. (Novianto, 2021) Its historical traces can be a reference for learners in addressing
current problems. Made in his research, stated that educational moderation is a
means to ground tolerance.� However,
there is a need for support from the community to realize the value of
religious moderation in Indonesia.� The
government has exercised freedom in education so that it is not centered on the
government. Therefore, the teaching of appreciating difference and diversity
should be emphasized.� Not only in
the� educational environment, but also in
the� community and family environment. (Makky et al., 2021)
CONCLUSION
The existence of religious
differences is a problem that is currently being highlighted. The problems that
occur can have a devastating impact because they are motivated by differences
in claims of religious interpretation. The Ministry of Religious Affairs of the
Republic of Indonesia offers a middle-ground religious solution to reduce
numbers, discrimination, intolerance and criminalization due to these
differences in religious interpretation claims. One of the efforts to
strengthen strategic religious moderation echoed by the Ministry of Religious
Affairs is to integrate the value of moderation in the scope of education
through 4 modules of strengthening religious moderation. The high percentage of
educators and learners from the overall population of society in Indonesia
makes the scope of education a strategic place to instill the value of
moderation in�� community.� Strengthening religious moderation can be
integrated through PAI subjects, especially for high school students. The
subject of PAI Thigh school is specific in a wise attitude of media sos ial, obeying the rules asa common skill and respecting human beings. There are 4
clusters of materials in PAI subjects. Among them are, Qur'an Hadith,
Jurisprudence, Akidah-Akhlak, and History of Islamic
Culture. In the Qur'an Hadith material family, moderation is illustrated in the
Qur'anic postulate of moderation. Meanwhile, in the Jurisprudence material,
moderation is integrated in addressing differences in views andreligious
rules.� The material of Akidah-Akhlak contains the value of moderation in the noble
attitude of man both towards God and his fellow man. Islamic Cultural History
material can be a historical foothold regarding moderate attitudes in Islam.
REFERENCES
65jurnal Kaca Department Ushuluddin Stai Al
Fithrahtetereview Of The Formula For Mainstreaming Religious Moderation In The
Ministry Of Religion In 2019-2020. (N.D.).
Abidin, A. Z. (2021). Values Of Religious Moderation In
Permendikbud No. 37 Of 2018. Jira: Journal Of Academic Innovation And Research,
2(5), 729�736. Https://Doi.Org/10.47387/Jira.V2i5.135
Abror Mhd. (2020). Religious Moderation In The Frame Of
Tolerance (Islamic Studies And Diversity). Rusydiah, �1(1),
137�148.
Akhmadi, A. (2019). Religious Moderation In Diversity
Indonesia Religious Moderation In Indonesia's Diversity. Journal Of Religious
Training, 13(2), 45�55.
Anwar, R. N., & Muhayati, S. (2021). Efforts To Build
An Attitude Of Religious Moderation Through Islamic Religious Education In
Public College Students. Al-Tadzkiyyah: Journal Of Islamic Education, 12(1),
1�15.
Ar, S. (2021). The Role Of Islamic Teachers In Instilling
Religious Moderation. Bacaka: Journal Of Islamic Religious Education, �1(1),
64�73. Https://Ejournal-Bacaka.Org/Index.Php/Jpai/Article/View/18/6
Fauzi, A. (2018). Islamic Moderation, For Civilization And
Humanity. �02(02), 232�244.
Futaqi, S. (2018). Construction Of Islamic Moderation
(Wasathiyyah) In The Islamic Education Curriculum. Proceedings Of Annual
Conference For Muslim Scholars, Series
1, 521�530.
Http://Proceedings.Kopertais4.Or.Id/Index.Php/Ancoms/Article/View/155
Habibie, M. L. H., Al Kautsar, M. S., Wachidah, N. R.,
& Sugeng, A. (2021). Religious Moderation In Islamic Education In
Indonesia. Moderatio: Journal Of Religious Moderation, �1(1),
121�141.
Hanifatulloh, B. A. A. Y. (2021). Moderation Of Islamic
Education And Future Challenges. Tsamratul Fikri | Journal Of Islamic Studies,
14(2), 137. Https://Doi.Org/10.36667/Tf.V14i2.529
Harto, K., & Tastin, T. (2019). Development Of
Wasatiyah Islamic-Minded Pie Learning: Efforts To Build Students' Religious
Moderation Attitudes. At-Ta'lim : Islamic Education Information Media, 18(1),
89. Https://Doi.Org/10.29300/Attalim.V18i1.1280
Hasan, M. (2021). The Principle Of Religious Moderation In
National Life. Mubtadiin Journal, 7(2), 111�123.
Https://Journal.An-Nur.Ac.Id/Index.Php/Mubtadii
Hefni, W. (2020). Religious Moderation In The Digital Space:
A Study Of Mainstreaming Religious Moderation In State Islamic Religious
Universities. Journal Of The Islamic Milky Way, 13(1), 1�22.
Https://Doi.Org/10.37302/Jbi.V13i1.182
Hefni, W., Sutrisno, E., Novianto, B., Harto, K., Tastin,
T., Hanifatulloh, B. A. A. Y., Mujib, A., Jakarta, U. I., M, K. T., Rohim, B.,
Islam, S. P., Sunan, U. I. N., Yogyakarta, K., Nasrowi, B. M., Sutrisno, E.,
Karim, H. A., Sirajuddin, S., A.Hermawan, Saputra, A., ... Erihadiana, M.
(2021). Religious Moderation In Islamic Education In Indonesia. Journal Of
Islamic Education, �1(1), 1. Https://Doi.Org/10.22141/2224-0721.16.4.2020.208486
Cadence, Y., & Channa, L. (2021). Religious Moderation
In A Hadith Perspective. 5(01), 41�57. Http://Oxfordlearnersdictionaries.Com.
Jasminto, J. (2022). Ethics Of Islamic Education Based On
Religious Moderation In The Digital Age. Proceedings Of Annual Conference For
Muslim Scholars, 6(1), 121�135. Https://Doi.Org/10.36835/Ancoms.V6i1.404
General, D., Religion, K., & Indonesia, R. (N.D.).
Islamic Education.
Jones, R. L. (1993). Library Research. Journal Of Ahima /
American Health Information Management Association, 64(2), 74�75.
Https://Doi.Org/10.1007/978-1-349-19936-5_3
Karim, H. A. (2019). Implementation Of Rahmatallil 'Alamin
Islamic Education Moderation With Islamic Values. Ri'ayah: A Journal Of Social
And Religious Affairs, 4(01), 1. Https://Doi.Org/10.32332/Riayah.V4i01.1486
Ministry Of Religious Affairs Of The Republic Of
Indonesia. (2021). Guidelines For Religious Moderation In Madrasas. Directorate
Of Kskk Madrasah Directorate Of Islamic Education, Ministry Of Religious
Affairs Of The Republic Of Indonesia.
M, K. T., Rohim, B., Islam, S. P., Sunan, U. I. N., &
Yogyakarta, K. (1923). K Thought . H . Ahmad Dahlan In The Moderation Of The
New Religious Religion , Evidenced By The Existence Of The Gedhe Mosque As A
Symbol Of The Sultan Around The Mosque. Some Of Those Courtiers' Families Later
Formed. Al-Manar : Journal Of Islamic Communication And Education, 11, 1�11.
Makky, M., Erihadiana, M., & Sunan Gunung Djati
Bandung, U. (2021). Moderation In Islamic Education And National Education
Perspectives. Reslaj: Religion Education Social Laa Roiba Journal, 4(1), 22.
Religious Moderation In Islamic Education. (N.D.).
Religious Moderation In Indonesia A Study Of Tolerance And
Plurality In Indonesia. (N.D.).
Religious Moderation At The Salminawati Islamic
Educational Institution, P., & Sahputra Napitupulu, D. (2022). Proceedings
Of The Annual Conference On Islamic Religious Education. 2. Http://Acied.Pp-Paiindonesia.Org/Index.Php/Acied%7c721
Moh. Abid Iqsan. (2020). Moderation Of Islamic Education
Through The Forum Of Disksui Fikih Remaja Madrasah Aliyah Negeri (Man) 1
Magetan. Journal Of Education And Learning, 1(2), 245.
Mohamad Fahri1, A. Z. (2022). Religious Moderation In
Indonesia. Religions, 13(5). Https://Doi.Org/10.3390/Rel13050451
Mubarok, A. A., & Rustam, D. G. (2019). Islam
Nusantara: Islamic Moderation In Indonesia. Journal Of Islamic Studies And
Humanities, 3(2), 153�168. Https://Doi.Org/10.21580/Jish.32.3160
Muhammad Nur Rofik1], M. M. (2021). Implementation Of The
Religious Moderation Program Launched By The Ministry Of Religious Affairs Of
Banyumas Regency In The School Environment. International Journal Of
Endocrinology (Ukraine), 16(4), 327�332.
Https://Doi.Org/10.22141/2224-0721.16.4.2020.208486
Mujib, A., & Jakarta, U. I. (2022). Moderation Of
Islamic Education In Indonesia. Jies (Journal Of Islamic Education Studies), �1(1),
24�32.
Nasrowi, B. M. (2020). Islamic Educational Thought Kh.
Abdurrahman Wahid On Islamic Moderation. Education: Journal Of Education And
Learning, �1(1), 71�84.
Negeri, M. (2021). The Field Of Religion And Religious
Traditions Religious Moderation Education : Building Harmony , (November
Issue).
Novianto, B. (2021). Islamic Moderation In Indonesia
Perspective Of Islamic Education Civilization. Journal Of Islamic Education,
5(2), 86�102.
Nurdin, F. (2021). Religious Moderation According To The
Qur'an And Hadith. Al-Mu'ashirah Scientific Journal, 18(1), 59.
Https://Doi.Org/10.22373/Jim.V18i1.10525
Nurul, K., Uin, I., & Makassar, A. (N.D.). Religious
Moderation In The Midst Of A Plurality Of Nations: A Review Of The Mental
Revolution Of The Qur'anic Perspective.
Http://Ejurnal.Iainpare.Ac.Id/Index.Php/Kuriositas
Learning Religious Moderation, U., Eko Prasetio, D., &
Adib Nur Huda, M. (2022). The Urgency Of Learning Religious Moderation In
Islamic Cultural History Lessons At Mts Yaspira Ngambon Bojonegoro, East Java.
Jsg: The Teacher's Journal, 1,
28. Https://Ejournal.Uinib.Ac.Id/Jurnal/Index.Php/Jsg/Index
Prakosa, P. (2022). Religious Moderation: The Praxis Of
Interfaith Harmony. Scientific Journal Of Religiosity Entity Humanity (Jireh),
4(1), 45�55. Https://Doi.Org/10.37364/Jireh.V4i1.69
Pranata, H., Education, I., Based, I., Religious, M.,
& Sesmiani, Z. (N.D.). Implementation Of Islamic Education Based On
Religious Moderation At The Al Mukmin Islamic Boarding School. In No2
July-December (Vol. 11).
Purbajati, H. I. (2020). The Role Of Teachers In Building
Religious Moderation In Schools. The Role Of Teachers In Establishing Religious
Moderation In Falasifa Schools, 11(September), 182.
Https://Media.Neliti.Com/Media/Publications/318931-Peran-Guru-Agama-Dalam-Menanamkan-Modera-
Purwanto, Y., Ma, Diyah, Fauzi, R., & Accepted, N.
(2019). 16640 3 Research And Development Center Of The Ministry Of Religious
Affairs Of The Republic Of Indonesia. Setu Street, Leuwimekar, Leuwiliang
District, 17(2), 110�124. Http://Jurnaledukasikemenag.Org
Rambe, P., Sabaruddin, & Maryam. (2022). Religious
Moderation Model Based On Pesantren Salaf: A Case Study In Salafiyyah Madrasah.
Al-Thariqah Journal Of Islamic Religious Education, 7(1), 157�168.
Https://Doi.Org/10.25299/Al-Thariqah.2022.Vol7(1).9599
Ramdhani, M. A., Sapdi, R. M., Zain, M., Rochman, A.,
Azis, I. A., & Hayat, B. (N.D.). No Title.
Saefulloh Anwar, A., Leo, K., Ruswandi, U., &
Erihadiana, M. (N.D.). Internalizing The Values Of 21st Century Religious
Moderation Through Social Media. Http://Jiip.Stkipyapisdompu.Ac.Id
Saihu, M. (2021). Religious Moderation: A Study Of
Wasathiyah Islam According To Nurcholish Madjid. Andragogy: Journal Of Islamic
Education And Islamic Education Management, 3(1), 16�34.
Https://Doi.Org/10.36671/Andragogi.V4i01.151
Saihu, M. (2022). Educational Moderation: A Means Of
Grounding Tolerance In Education. Islamic Education: Journal Of Islamic
Education, 11(02), 629. Https://Doi.Org/10.30868/Ei.V11i02.2651
Silmi Septiani, Saepul Anwar, Mita Mawadda, P. U. A.
(2022). Religious Moderation In The High School Pai Curriculum. International
Conference On Islamic Education, 2(8.5.2017), 2003�2005.
Sumarto, S. (2021). Implementation Of The Religious
Moderation Program Of The Ministry Of Religious Affairs Of The Republic Of
Indonesia. Journal Of Teacher Education, 3(1), 1�11.
Https://Doi.Org/10.47783/Jurpendigu.V3i1.294
Sutrisno, E. (2019). Actualization Of Religious Moderation
In Educational Institutions. Journal Of The Islamic Milky Way, 12(2), 323�348.
Https://Doi.Org/10.37302/Jbi.V12i2.113
Widodo, P., & Karnawati, K. (2019). Religious
Moderation And Understanding Of Radicalism In Indonesia. Post: Journal Of
Christian Theology And Education, 15(2), 9�14.
Https://Doi.Org/10.46494/Psc.V15i2.61
Jonah 1, A. S. (2022). Development Of Muhammadiyah
Charitable Enterprises In The Field Of Education And Health. Journal Of Islamic
Studies And Kemuhammadiyahan (Jasika), �2(2),
181�194. Https://Doi.Org/10.18196/Jasika.V2i2.31
Joseph, M. Z., & Pearl, D. (2022). Dissemination Of
Religious Moderation Information: Content Analysis Of The Ministry Of Religious
Affairs Website. Dialogue, 45(1), 127�137.
Https://Doi.Org/10.47655/Dialog.V45i1.535
Copyright Holders:
Meila Weeke Alfulana (2023)
First publication
right:
Devotion - Journal
of Research and Community Service
This article is licensed under
a Creative Commons Attribution-ShareAlike 4.0
International