No Author Full Name Author

1 Fatmawati Fatmawati
2 Mualimul Huda Huda Mualimul
 Miftahul Huda; Siti Asia; Ahmed H al- Huda, Miftahul; Asiah, Siti; H, al-Rahim,
3
Rahim Ahmed
4 M Thoriqul Huda Huda Thoriqul M
 M. Syamsul Huda; Iqbal Hamdan
5 Huda, M, Syamsul;Habibi, Iqbal, Hamdan
Habibi
 Ulul Huda Mail; Noor Asyik Mail; Iis Mail, Huda, Ulul; Mail, Asyik, Noor;
6
Sugiarti Sugiarti, Iis
 Ibnu Rawandhy N. Hula; Fatimah Rawandhy, N, Hula, Ibnu; Djafar Fatima,
7 Djafar; Mujahid Damopolii; Ana Damopolii, Mujahid; Mariana, Ana;
Mariana; Abdul Rohman Rohman, Abdul
 Yeni Huriani; Erni Haryanti; Huriani, Yeni; Haryanti, Erni; Ziaulhaq,
8
Mochamad Ziaulhaq Mochamad
9 Yeni Huriani; Eni Zulaiha; Rika Dilawati Huriani, Yeni; Zulaiha Eni; Dilawati Rika
10 Saddam Husain; Andi Eki Dwi Wahyuni Husain, Saddam; Eki, Dwi, Wahyuni, Andi
11 Husaini Husaini; Athoillah Islamy husaini, husaini; islamy, athoillah
 Rifqatul Husna; Ach Zayyadi; Dwiki husna, rifaatul; zayyadi, ach; wirendi,
12
Oktafiana Wirendri dwiki oktafiana
13 Hamidulloh Ibda; Aji Sofanudin ibda, hamidulloh; Sofianudin
14 Yunita Filadelvia Hurai Ibo, Lorensius Ibo, yunita filadelvia; lorensius
15 Djamaluddin M. Idris, Muhammad Idris, djamaluddin; Zubair, muhammad
Kamal Zubair kamal
16 Wonadi Idris Idris,Wonadi
 Pengembangan Moderasi
Bermazhab di Kalangan Mahasiswa
Achmad Musyahid, Adriana Mustafa,
17 Perbandingan Mazhab dan Hukum Mulham Jaki Asti
UINAM: Relevansi Pemikiran
Islam Moderat
18 Ahmad Iffan; Muhammad Ridho iffan, Ahmad; nur, muhammad ridho;
Nur; Asrizal Saiin saiin, asrizal
 M. Ikhwan
19 Ikhwan, M.
 M. Ikhwan, Azhar, Dedi Wahyudi, Afif Ikhwan, M.; Azhar; Wahyudi, Dedi ;
20
Alfiyanto Alfiyanto,Afif
21 Inayatillah Inayatillah
22 Yoga Irama, Liliek Channa AW Irama ,Yoga; AW, Liliek Channa AW
 Yoga Irama, Mukhammad Zamzami Irama,Yoga ; Zamzami, Mukhammad
23
 Bambang Irawan, Rosmaria Syafariah Irawan,Bambang ; Widjajanti, Rosmaria
24
Widjajanti, Mohd. Syahiran Abdul Latif Syafariah ; Latif, Mohd. Syahiran Abdul
25 IRFANUDIN IRFANUDIN
 Irham Irham, Sansan Ziaul Haq, Yudril Irham- Irham ; Haq, Sansan Ziaul ; Basith,
26
Basith Yudril
27 Irman Irman, Yusefri Yusefri Irman-Irman; Yusefri-Yusefri
 Nurfaika Ishaka, Romalina Ranaivo Ishaka,Nurfaika ;Manitrab, Romalina
28
Mikea Manitrab Ranaivo Mikea Manitrab
29 Ropingi El Ishaq Ishaq, Ropingi El
30 Mohammad Rindu Fajar Islamy Islamy, Mohammad Rindu Fajar
31 Nurul Islam Islam, Nurul
32 Wildah Nurul Islami Islami, Wildah Nurul
33 Athoillah Islamy Islamy, Athoillah
34 Athoillah Islamy Islamy, Athoillah
35 Husaini dan Athoillah Islamy Husaini, Husaini; Islamy, Athoillah
36 Muhammad Hifdil Islam Islam, Muhammad Hifdil
37 Isman Iskandar Iskandar Isman
38 Athoillah Islamy, Adib susilo islamy Athoillah; Susilo, Adib
 Title Tahun

Transformasi Gerakan Rafikalisme Menuju Moderasi Beragama 2023

Islamic Education Learning Management Based on Religious
2022
Moderation Values
Revitalization of Multicultural Islamic Education Within the Family in
2022
The Modern Era
Meneguhkan Moderasi Beragama di Level Pemuda (Strategi Forum
2022
Kerukunan Pemuda Lintas Agama Jawa Timur)
Wahdat al-Wujūd, Pesantren, and Religious Moderation Model in
2021
Indonesia
Bhineka Tunggal Ika Village: Patterns of Religious and Cultural Relations
2022
in a Local Wisdom-Based Multireligious Society
The Effect of Inter-Religious Tolerance Development on Students in
2021
Gorontalo City
Women's Issues in the Conception of Religious Moderation Among
2022
Female Religious Counselors in Greater Bandung
Implementasi Moderasi Beragama di Kalangan Perempuan dalam
2022
Perspektif Penyuluh Agama di Bandung Raya
MODERASI BERAGAMA BERBASIS TRADISI PESANTREN PADA MA’HAD
2021
ALY AS’ADIYAH SENGKANG WAJO SULAWESI SELATAN
Harmonization of Religion and State : Mainstreaming the Values of
2022
Religious Moderation in Indonesian Da'wah Orientation
The Relationship of Faith and Tolerance in The Film One Amen Two
2022
Faith: Living Qur'an Perspective
PROGRAM GERAKAN LITERASI MA’ARIF DALAM MENINGKATKAN
2021
MODERASI BERAGAMA (WASATIYYAH ISLAM)
implementasi Kebijakan Sekolah Ramah Anak di Sekolah Dasar
2023
Katolik Kota Samarinda
RelIgIOus MeanIng In sOcIal PractIces: a study Of Muslims 2022
tolerant attitudes In south sulawesi
The Role of The Madrasah Diniyah Teacher on Implementing
2022
TheValues of Religious Moderation
Musyahid,Achmad ; Mustafa, Adriana ;Asti, Mulham Jaki 2020
KONSEPTUALISASI MODERASI BERAGAMA SEBAGAI
LANGKAH PREVENTIF TERHADAP PENANGANAN 2020
RADIKALISME DI INDONESIA
Sharī’ah in the Public Sphere: The Discourse and Practices of Islamic
2023
Law and Inter-Religious Tolerance and Harmony
Peran Pendidikan Agama Islam dalam Memperkuat Moderasi
2021
Beragama di Indonesia
Moderasi Beragama di Kalangan Milenial Peluang, Tantangan,
2021
Kompleksitas dan Tawaran Solusi
MODERASI BERAGAMA DALAM PERSPEKTIF HADIS 2021
Telaah Atas Formula Pengarusutamaan Moderasi Beragama
2023
Kementerian Agama Tahun 2019-2020
The Practice Of Sufism And Religious Moderation In The Kauman
2022
Pesantren Communities, Central Java, Indonesia
ANTI-RADIKALISME DALAM KURIKULUM MPI INSTITUT PTIQ
2020
JAKARTA
DERADICALISING RELIGIOUS EDUCATION: Teacher, Curriculum and
2018
Multiculturalism
RADIKALISME AGAMA PERSPEKTIF AL-QUR’AN DAN KONSELING 2022
Constitutional Religious Tolerance in Realizing
2021
the Protection of Human Rights in Indonesia
Media in the midst of religion moderation 2021
Islam and Religious Moderation: The Role of School Laboratory in
2021
Negotiating Religious Moderation Within Theological Plurality.
Mediating Wasathiyah Islamic with Da’wah in the Public Sphere 2022
 Model Tafsir Kontekstual Abdurrahman Wahid
2021
Telaah Ayat-Ayat Al-Qur’an tentang Konsep Moderasi Beragama
Moderasi Beragama Dalam Ideologi Pancasila 2022
PENDIDIKAN ISLAM MULTIKULTURAL DALAM INDIKATOR MODERASI
2022
BERAGAMA DI INDONESIA
Harmonization of Religion and State : Mainstreaming the Values Of
2022
Religious Moderation in Indonesian Da’wah Orientation
TOLERANCE LIMITATION IN FACING RELIGIOUS DIVERSITY BASED ON
2020
THE TEACHING OF ISLAM
PERAN PONDOK PESANTREN DALAM MENYEBARKAN PEMAHAMAN
MODERASI BERAGAMA DI KALANGAN GENERASI MUDA MELALUI 2023
MEDIA SOSIAL
Kosmopolitanisme Islam Dalam Indikator Moderasi Beragama Di
2022
Indonesia
 Jurnal Vol,No

Kuriositas : Media Komunikasi Sosial

Vol.16,No.1
dan Keagamaan
Mindset : Manajemen Pendidikan Islam Vol.1, NO.1
Al-Insyiroh : Studi Keislaman Vol. 8 No. 2
Religi : Studi Agama-Agama Vol. 18, No. 1
Religio : Studi Agama-agama Vol. 11, No. 2
Fuaduna : Kajian keagamaan dan
Vol. 6 no 1
kemasyarakatan
Al-Ulum : Of Islamic Studies Vol.21, No.2
Temali : Pembangunan Sosial Vol 5, No 1
Jurnal Iman dan Spiritualitas Vol 2, No 4
HARMONI : Multicultural and
VOL. 20 NO. 1
Multireligious
Hukum dan Politik Islam Vol. 7,No.1
Jurnal islam nusantara vol. 6, no. 1
Jurnal Diklat Keagamaan Vol. 15, No. 2
Jurnal Kateketik Pastoral Vol. 7,No. 1
: INDONESIAN JOURNALof
Islamic Literature and Muslim Vol 4 No. 1
Society
AMBARSA: Jurnal Pengembangan Vol 2 No 2
Pendidikan Agama Islam
KURIOSITAS Media Komunikasi vol 15 No 1
Sosial dan Keagamaan
Perada: Jurnal Studi Islam Kawasan
vol 3 No 2
Melayu
Journal of Islamic Legal Studies Vol 1 No 2
Realita : Jurnal Pendidikan dan
Vol 21 No 1
Kebudayaan Islam
TAZKIR: Jurnal Penelitian Ilmu-ilmu
Vol 7 No 1
Sosial dan Keislaman
Mumtaz: Jurnal Studi Al-Quran dan
Vol 5 No 1
Keislaman
KACA (Karunia Cahaya Allah): Jurnal
Vol 11 No 1
Dialogis Ilmu Ushuluddin
RELIGIA : Jurnal Ilmu–Ilmu Keislaman Vol 26 No 1
Al Amin: Jurnal Kajian Ilmu dan Budaya
Vol 5 No 2
Islam
Episteme : Jurnal Pengembangan Ilmu
Vol 15 No 1
Keislaman
ALFUAD JOURNAL ILMIAH SOSIAL
Vol 2 No 2
KEAGAMAAN
Journal of Human Rights, Culture and
Vol 2 No 1
Legal System
INJECT (Interdisciplinary Journal of
Vol 6 No 1
communication)
Al-A’raf: Jurnal Pemikiran Islam dan
Vol 18 No 1
filsafat
Jurnal Penelitian Vol 19 No 2
MAGHZA: Jurnal Ilmu Al-Qur’an dan
Vol 6 No 2
Tafsir
POROS ONIM : jurnal sosial keagamaan Vol 3 No 1
Jurnal Analisa Pemikiran Insan
Vol 5 No 1
Cendikia(APIC)
Jurnal Al-Adalah: Jurnal Hukum dan
Vol 7 No 1
Politik Islam
Nazhruna : jurnal pendidikan islam Vol 3 No 1
MASLAHAH (Jurnal Hukum Islam dan
Vol 2 No 2
Perbankan Syariah)
POROS ONIM, Jurnal sosial keagamaan Vol 3 No 2
 Afiliasi Author With Afiliasi

IAIN Parepare Fatmawati, UIN Alauddin

 Huda Mualimul,Institut Agama lslam Negeri
STAI Ma'arif Kalirejo Lampung Tengah
Kudus
 Huda Miftahul,Universitas Islam Negeri Syarif
Hidayatullah Jakarta; Asiah Siti,Universitas islam
Kampus STAIDHI
Negeri Syarif Hidayatullah Jakarta, Indonesia;H
al-Rahim Ahmed,University of Virginia
Universitas Islam Negeri Sunan Kalijaga Yogyakarta Huda M.Thoriqul;IAIN Kediri
 Huda Syamsul M,UIN Sunan Ampel Surabaya;
UIN Sunan Gunung Djati Bandung Habibi Hamdan Iqbal,UIN Sunan Ampel
Surabaya
 Ulul Huda, Noor Asyik,Universitas Jenderal
Universitas Islam Negeri Sjech M. Djamil Djambek Soedirman Purwokerto, Indonesia; Iis
Bukittinggi sugiarti,Universitas Prof. K.H. Saifuddin Zuhri
Purwokerto, Indonesia
 Rawandhy N. Hula Ibnu,IAIN Sultan Amai
Gorontalo; Djafar Fatimah,IAIN Sultan Amai
Anjuman Taleem-ul-Muslimeen, Bhera, Sargodha, Pakistan Gorontalo; Damopolii Mujahid,IAIN Sultan Amai
Gorontalo; Mariana Ana,Universitas
Muhammadiyah Gorontalo; Rohman Abdul,UIN
Walisongo Semarang
 Huriani Yuni, UIN Sunan Gunung Djati Bandung;
Haryanti Erni, UIN Sunan Gunung Djati
UIN Sunan Gunung Djati Bandung
Bandung ; Ziaulhaq Mochamad,pen Integrity
Program of Indonesia’s RSC
 Huriani Yeni, UIN Sunan Gunung Djati Bandung;
UIN Sunan Gunung Djati Bandung Zulaiha Eni, UIN Sunan Gunung Djati Bandung;
Dilawati Rika, UIN Sunan Gunung Djati Bandung
 Husain Saddam, Universitas Islam Negeri Syarif
Hidayatullah Jakarta; Eki Dwi Wahyuni Andi,
kementrian agama republik indonesia
Universitas Islam Negeri Maulana Malik Ibrahim
Malang
 Husaini Husaini,Institut Agama Islam Negeri
Lhokseumawe, Indonesia; Athoillah
IAIN Bone
Islamy,Institut Agama Islam Negeri Pekalongan,
Indonesia
 Rifqatul Husna , Ach Zayyadi , Dwiki Oktafiana
PBNU Jakarta W; Universitas Nurul Jadid, Paiton, Probolinggo,
East Java, Indonesia
 Hamidulloh Ibda, Institut Islam Nahdlatul Ulama
Institut Islam Nahdlatul Ulama Temanggung; Balai
Temanggung; Aji Sofanudin,Balai Penelitian dan
Penelitian dan Pengembangan Agama Semarang
Pengembangan Agama Semarang)
Sekolah Tinggi Kateketik Pastoral Katolik (STKPK) Bina Yunita Filadelvia Hurai Ibo, Lorensius; STKPK
Insan Keuskupan Agung Samarinda Bina InsanKeuskupan Agung Samarinda
 Djamaluddin M. Idris, Muhammad Kamal
IAIN Surakarta
ZubairState (Islamic Institute of Parepare)
Sekolah Tinggi Ilmu Tarbiyah Togo Ambarsari Wonadi Idris,STAI Pancawahana Bangil
 Achmad Musyahid, Adriana Mustafa,
UIN Alauddin Makassar
Mulham Jaki Asti (UIN Alauddin Makassar)
 Ahmad Iffan, Universitas Bung Hatta ;
Muhammad Ridho Nur Universitas Islam
STAIN Sultan abdurrahman riau
Negeri Imam Bonjol ; Asrizal Saiin
Universitas Muhammadiyah Riau
 M. Ikhwan
Universitas Indonesia
STAIN Teungku Dirundeng Meulaboh
 M. Ikhwan, Sekolah Tinggi Agama Islam Negeri
(STAIN) Teungku Dirundeng Meulaboh, Aceh;
Azhar, Universitas Islam Negeri (UIN) Ar-Raniry
IAIN Kediri. Banda Aceh, Aceh; Dedi Wahyudi, Institut
Agama Islam Negeri (IAIN) Metro, Lampung; Afif
Alfiyanto, Universitas Islam Negeri (UIN) Raden
Fatah, Palembang
 Inayatillah, Sekolah Tinggi Agama Islam Negeri
IAIN Padang Sidimpuan
Tengku Dirundeng Meulaboh, Aceh, Indonesia
 Yoga Irama, UIN Sunan Ampel Surabaya; Liliek
Institute PTIQ Jakarta
Channa AW, UIN Sunan Ampel Surabaya
 Yoga Irama, UIN Sunan Ampel Surabaya,
Sekolah Tinggi Agama Islam Al Fithrah Surabaya. Indonesia; Mukhammad Zamzami, UIN Sunan
Ampel Surabaya, Indonesia
 Bambang Irawan, UIN Syarif Hidayatullah,
Jakarta, Indonesia; Rosmaria Syafariah
UIN K.H. Abdurrahman Wahid Pekalongan Widjajanti, UIN Syarif Hidayatullah, Jakarta,
Indonesia; Mohd. Syahiran Abdul Latif,
UniversitiTeknologi MARA Sarawak, Malaysia
STIT AL ALAMIN KREO TANGERANG IRFANUDIN, Institut PTIQ Jakarta
 Irham Irham, Universitas Islam 45 Bekasi,
Indonesia; Sansan Ziaul Haq, Institut Teknologi
Islamic University Tulungagung
Bandung, Indonesia; Yudril Basith, UNUSIA
Jakarta, Indonesia
 Irman Irman, Institut Agama Islam Negeri
UIN Mahmud Yunus Batusangkar Batusangkar; Yusefri Yusefri, Institut Agama
Islam Negeri Curup

Lembaga Contrarius Indonesia
Nurfaika Ishaka, Fakultas Syariah dan Hukum,
Universitas Islam Negeri Alauddin Makassar,
Indonesia.; Romalina Ranaivo Mikea Manitrab,
Faculté de Droit et de Sciences Politiques,
University of Antananarivo, Madagascar.
IAIN kediri Ropingi El Ishaq (IAIN kediri)
IAIN Surakarta Mohammad Rindu Fajar Islamy,
UIN K.H. Abdurrahman Wahid Pekalongan Nurul Islam, STAIN Majene
UIN Prof. KH. Saifuddin Zuhri Purwokerto Wildah Nurul Islami, UIN Sunan Ampel Surabaya
 Athoillah Islamy, Universitas Islam Negeri K.H.
IAIN Fattahul Muluk Papua, Indonesia
Abdurrahman Wahid Pekalongan
 Athoillah Islamy, Universitas Islam Negeri K.H.
kementrian agama republik indonesia,
Abdurrahman Wahid Pekalongan
 Husaini, Institut Agama Islam Negeri
IAIN Bone Lhokseumawe dan Athoillah Islamy, Institut
Agama Islam Negeri Pekalongan
 Muhammad Hifdil Islam, Institut Ilmu Keislaman
Institut pesantren kh. Abdul Chalim Mojokerto
Zainul Hasan Genggong Probolinggo Indonesia
 Isman Iskandar, Institut Ilmu Al-Qur'an (IIQ)
Universitas Islam 45 (UNISMA Bekasi)
jakarta
 Athoillah Islamy Universitas Islam Negeri K.H.
IAIN Fattahul Muluk Papua, Indonesia Abdurrahman Wahid Pekalongan; Adib susilo
International Islamic University Malaysia
 Abstrak

Penelitian ini menggambarkan proses transformasi gerakan

radikalisme menjadi gerakan moderasi beragama dengan metode
penelitian kualitatif dan studi literatur serta penelitian lapangan.
Gerakan radikalisme seringkali dikaitkan dengan perilaku yang
ekstrem dalam praktik keagamaan dan memiliki potensi untuk
memicu konflik sosial yang serius. Oleh karena itu, perubahan
gerakan radikal menjadi gerakan moderat sangat penting untuk
mempromosikan kehidupan beragama yang harmonis dan toleran.
Penelitian ini menunjukkan bahwa lembaga keagamaan, lembaga
pendidikan dan faktor sosial dalam transformasi Gerakan radikalisme
menjadi Gerakan moderasi beragama adalah sangat penting. Adanya
pemahaman agama sesuai konteks modern, dialog antaragama yang
terbuka, pendidikan yang memberikan pemahaman inklusif, dan
upaya pemberdayaan masyarakat harus dieksplorasi lebih lanjut.
Temuan ini dapat menjadi landasan bagi pembuat kebijakan dan
praktisi keagamaan untuk mengembangkan strategi yang efektif
dalam mencegah dan menangani radikalisasi menuju moderasi
beragama. Beberapa tantangan yang dihadapi di antaranya, adanya
penyebaran ideologi radikal, kebutuhan sosial dan ekonomi, isolasi
dan ekstremisme online, kurangnya pemimpin moderat, keterbatasan
penegakan hukum dan keamanan, dialog antaragama dan
pendidikan, serta kesadaran masyarakat. Dengan memahami proses
transformasi ini, diharapkan dapat dikembangkan pendekatan-
pendekatan yang berfokus pada dialog antaragama, pendidikan
agama yang inklusif dan pemberdayaan masyarakat yang dapat
mengurangi potensi konflik dan menciptakan kerukunan antarumat
beragama.
 Learning management is needed to optimize learning activities and
achieve learning objectives. Through Islamic religious education (PAI)
learning, students are directed to be able to actualize religious
understanding in everyday life with a religious, multicultural, tolerant,
and moderate attitude within the framework of the Indonesian nation
and state. One of the efforts is to internalize the values ​of religious
moderation in Islamic religious education learning. The purpose of
internalizing the values ​of religious moderation is to increase students'
understanding, practice tolerance, mutual respect, have a national
commitment, and be anti-violence. This study aims to describe the
management of PAI learning by internalizing the values ​of character
education based on religious moderation. This study uses a library
research approach, descriptive data analysis method, collecting data,
compiling, clarifying, and interpreting. The study results revealed that the
internalization of religious moderation values ​in PAI learning includes
planning, implementation, control, and evaluation activities. Learning
planning activities are guided by the content of the PAI curriculum at
KMA 183 in 2019. Implementation activities include the application of
approaches, methods, media and strategies, adaptive learning to
religious moderation values, including student-centered learning
approaches, problem-based learning, and contextual and cooperative
learning. Learning evaluation activities are carried out by assessing
cognitive, psychomotor, and affective aspects. The implication is that PAI
teachers should continue to create and innovate learning by internalizing
the values ​of character education in the learning process.
 This essay seeks to evaluate multicultural Islamic religious education in
the home, examine the issues of multicultural Islamic religious education
in contemporary Indonesia, and Identify the modern family's
rejuvenation of multicultural Islamic religious education This paper
employs phenomenological qualitative methodology using a random
sample procedure. Utilized data collecting methods include interviews,
observation, and documenting. Multicultural Islamic religious education
in the family can be applied in Islamic households that accept religious
differences and diversity, equality, justice, togetherness, peace, and
respect for cultural diversity both within and outside the family.
Multicultural Islamic religious education in the family can be applied in
Islamic households that accept religious differences and diversity,
equality, justice, togetherness, and peace. The challenges facing
multicultural Islamic religious education in the modern era are the level
of multicultural Islamic religious education that has not yet reached its
maximum level and the diminishing sense of national identity among the
future generation, particularly among school-aged children. Ways to
revitalize multicultural Islamic religious education in the family in the
modern era are: inclusive attitude in life; parental control in providing
awareness, enlightenment, empowerment, and role model for children
to wisely use the internet or social medias to become a complete human
being; parents emphasizing the moral aspect in educating their children;
parents instilling values character in children that come from religion,
Pancasila, culture, and Indonesia; and parents emphasizing the moral
aspect in educating
 Moderasi beragama merupakan salah satu topic yang sering dibahas
dalam beberapa tahun terahir ini, hal ini tidak lepas dari beragam
kejadian yang diidentifikasi sebagai bagian dari menguatnya paham
radikal di masyarakat, moderasi beragama diharapkan sebagai salah satu
upaya untuk membendung semakin menguatnya cengkraman paham
radikal di masyarakat. Penelitian ini menfokuskan pada pembahasan
strategi yang dilakukan oleh forum kerukunan pemuda lintas agama
dalam membumikan moderasi beragama di masyarakat, khususnya pada
level pemuda. Dengan menggunakan pendekana kualitatif, penulis
berusaha untuk menggali dengan melakukan observasi dan wawancara
terhadap pengurus forum kerukunan pemuda lintas agama Jawa Timur.
Dari hasil penelitian ditemukan beberapa temuan; pertama bahwa
penguatan moderasi beragama seperti yang diwacanakan oleh
pemerintah merupakan salah satu program yang didukung oleh Forum
Kerukunan Pemuda Lintas Agama, kedua bahwa Forum Kerukunan
Pemuda Lintas Agama akan memperkuat diskursus moderasi beragama
di level pemuda sebagai upaya menanamkan sikap moderasi beragama di
level pemuda, selain itu kegiatan kemah pemuda lintas agama yang rutin
dilaksanakan juga diharapkan dapat membantu terbentuknya sikap
moderat pada diri pemuda lintas agama di Jawa Tiimur.
 This article is based on research on religious moderation in
Pesantren (Islamic Boarding School) reviewed from the perspective of
Ibn Arabi. It focuses on the violation of belief and religious freedom
(KKB) in Indonesia, with its intensity through coercion and subjective
judgement against other beliefs and sects. This study aims to engage
wahdat al-wujūd, the concept of Ibn Arabi, with the religious moderation
concept in pesantren. This study found that (1) the concept of wahdat
alwujūd has philosophically constructed moderate mental and mindset;
(2)
pesantren can instil the concept of religious moderation into students
through their educational system, and (3) through wahdat al-wujūd, Ibn
Arabi proposes unifying concept and the nature of human being
supporting the existence of religious moderation.
 This article aims to find a pattern of relations between religion and
culture in
Banjarpanepen Village as a miniature portrait of Bhinneka Tunggal Ika
Village, which
upholds mutual respect and tolerance in social and religious life. In the
village, there are
Muslims, Christians, Buddhists, and Indigenous Religion (Penghayat) who
can live in
harmony supported by the local cultural locality. This type of research is
qualitative with
an ethnographic approach and uses observation, interviews and
documentation. Key
informants were determined through purposive sampling, including the
village,
traditional, religious, and community leaders. The data obtained were
then analyzed
descriptively-analytically to reveal the facts that occurred theoretically
and empirically
related to the research focus. The results of this study indicate: (1) a
portrait of the
community's diversity, which includes religion, culture, and natural
potential. In this
case, the philosophy of cultural locality is used as the basis for every
community social
activity. (2) Community communication patterns include social relations,
cultural
customs and religion. Finally, (3) the strategy to realize Bhinneka Tunggal
Ika Village is
to strengthen the role of religious leaders, strengthen the tradition of
cooperation, make
local wisdom a cultural strategy in realizing tolerance and develop a
tourism village
based on local wisdom.
 This study describes tolerance among religious communities and
intolerant behavior in students. It also tests the hypothesis of whether
there is a significant influence between fostering tolerance among
religious communities and heterogeneous student behavior in the formal
educational institutions in Gorontalo City. The study used quantitative
research with a correlation method through a simple regression. Data
were collected using a closed questionnaire, which involved 67 students.
This study showed that there is a significant influence between fostering
religious tolerance and intolerant behavior of students. This influence is
shown by the regression coefficient number of F-count 115.577 with a
significance level of 5% (F-table = 3.99). Besides, the value of
determination (R Square) = 0,640 illustrates that tolerance among
religious communities has a high effect on the tolerance behavior of
students. Thus, it can be stated that 64% of the students’ tolerance
behavior is affected by the religious communities’ tolerance, and the rest
(36%) is influenced by other factors.
 This paper will discuss the conception and implementation of religious
moderation among women. The case study taken in this paper is a
female religious instructor at Pokjaluh Bandung Raya. The research
method used is descriptive-qualitative with data collection through
observation, literature review, then interviews through Focus Group
Discussions (FGD). The research found that the concept of moderation is
fundamental for women to carry. With the issue that women are easily
exposed to radicalism, approaches can be taken so women can accept
that religious moderation becomes a favorable issue. Implementing
the conception of religious moderation among women can vary based
on their roles and functions in society. This gave birth to a solution for
counseling religious moderation among women with three strategies:
ideas, institutions, and integration.
 Religious moderation refers to the intermediate ground in one's
approach to religious doctrines. The Islamic
expression wasatiyah (moderation) is often used in Islam to refer to this
meaning. Also from the point of view
of wasatiyah Islam, the ideals of moderation in religion are best
understood. Acting in accordance with
religious moderation means showing tolerance, tolerance for differences
of opinion, and not using violence to
impose one's will on others. This article uses a descriptive-qualitative
method, based on the characteristics
of the study of the research problem so that it can be directly observed.
Through this method, observed events
and information from selected sources can be studied using various data
collection techniques, including
literature review used by selected sources through Focus Group
Discussions (FGD). The form of
implementation formulated in the pocket book on religious moderation
among female religious instructors at
the assisted taklim assemblies was applied in practical ways. Here,
several factors are needed to support the
interaction between da'wah actors and the community, namely through
the participants' interest in the
activities carried out, good ways of conveying information, cooperation
and completeness of supporting
facilities.
 Radicalism religion has entered into various sectors of life,
including in the realm of education. For this reason, Pesantren as the
center of Islamic Education must take a role in the mainstreaming of
ideas and moderate attitudes in religion that is in accordance with the
noble values of Islam that is peace. In this paper, religious
moderation in Ma’had Aly As’adiyah Sengkang will be explored. This
paper uses field research which is included in the type of qualitative
research using descriptive methods.In this research, it is found that the
values of religious moderation in Ma’had Aly As’adiyah; Tawassuth
tawazun, I’tidal (fair), tasamuh (tolerance), musawah, Syura,
ishlah, aulawiyah, tatawwur wa ibtikar (dynamic and innovative),
tahaddur (civilized), wathaniyah wa muwathanah, qudwatiyah. The
inculcation of Religious moderation values in Ma’had Aly
As’adiyah is carried out by several methods, namely formal classes,
halaqah or mappesantreng methods.
 The problem of the ideological motif or pattern of da'wah that is
scattered, both in the real and virtual world requires a shared role and
responsibility, both the government through its political policy
instruments and the community through awareness of social and
religious norms. In response to this, the Indonesian Ulema Council
(MUI) in 2017 set guidelines for preachers in Indonesia. These
guidelines are intended to be a code of ethics for da'i who carry
out da'wah activities in Indonesia. This qualitative research in the form
of a literature study intends to identify the dimensions of mainstreaming
religious moderation values in the orientation of da'wah in Indonesia
as formulated by the MUI.This study uses a normative-philosophical
approach. The analytical theory used, namely four indicators of
religious moderation formulated by the Ministry of Religion of the
Republic of Indonesia in the form of anti-radicalism values,
national commitment, tolerance, and accommodative to local culture.
The results of the study conclude that there are dimensions of
mainstreaming religious moderation valuesin da'wah orientation in
Indonesia which were formulated by the Indonesian Ulema Council.
First, the value of anti-radicalism in the orientation of religious-humanist
Islamic religious character formation. Second, the value of national
commitment and tolerance in the orientation of forming a
nationalist and pluralist Islamic religious character. Third, the
accommodative value of culture in the orientation of forming an
innovative and harmonious Islamic religious character.The theoretical
implication of this research shows that the prophetic Islamic social
values contained in the da'wah orientation can be objectified in the
life of a country that has a pluralistic socialand religious background
 This paper aims to analyze the relationship between faith and tolerance
in the film One Amen Two Faith, an example that the relationship
between religion and tolerance plays a vital role in this millennial era, by
using qualitative research methods that describe in-depth by watching
the film by analyzing the sources which will later be analyzed by studying
the living Qur'an. The results of the research on the film one amen, two
faiths present the closeness of the relationship between religion and
tolerance; several thoughts describe mutual respect, respect, and unity in
differences, especially differences in beliefs, so that a series of things can
be contemplated and learned from. This research implies the importance
of implementing Islamic values in interacting with fellow human beings
who have different religious, social, and cultural backgrounds to create
benefits for all.
Tujuan penelitian ini adalah untuk mendeskripsikan moderasi beragama
(wasatiyyah Islam) dalam program Gerakan Literasi Ma’arif (GLM)
Lembaga Pendidikan Ma’arif NU Jawa Tengah periode 2018-2023.
Metode penelitian ini adalah kualitatif deskriptif dengan teknik
pengumpulan data observasi, dokumentasi, dan wawancara. Hasil
penelitian menunjukkan moderasi beragama melalui program Gerakan
Literasi Ma’arif (GLM) sangat efektif dalam membentuk karakter literat
dan moderat. Muatan moderasi beragama dalam Gerakan Literasi
Ma’arif (GLM) bersumber dari karakter dalam Penguatan Pendidikan
Karakter (PPK), prinsip dasar Aswaja Annahdliyah, Ukhuwah Nahdliyah,
dan Mabadi Khaira Ummah. Dampak program Gerakan Literasi Ma’arif
(GLM) menjadikan guru dan siswa literat dan moderat
Penelitian ini bertujuan untuk mendeskripsikan implementasi kebijakan
Sekolah Ramah Anak, (SRA) terutama dalam upaya penguatan
moderasi beragama dalam perspektif anti kekerasan. Studi kualitatif ini
menggunakan metode pengumpulan data berupa observasi,
dokumentasi dan wawancara dari tiga orang informan, kemudian
dianalisis secara deskriptif. Hasil penelitian ini menunjukkan bahwa
implementasi SRA telah diupayakan untuk dilakukan sebaik mungkin.
Prinsip implementasi kebijakan tersebut terkandung dalam nilai-nilai inti
visi dan misi sekolah, yakni nilai kasih dan peduli. Implementasi
kebijakan SRA, terutama dalam penguatan moderasi beragama dalam
perspektif anti kekerasan memungkinkan beberapa perubahan praktik
restoratif di sekolah dalam upaya menciptakan generasi yang unggul di
masa depan. Anti kekerasan, bila dirumuskan atas dasar nilai visi dan misi
sekolah, nilai-nilai keagamaan dan kemanusiaan, dan bila
diimplementasikan dalam program SRA, mampu menumbuhkan sikap
toleransi pada peserta didik dan mengajarkan mereka perilaku terpuji,
sehingga mampu melawan radikalisme
 This study aims to find out the patterns of tolerance of the
Muslim community towards other religious communities in South
Sulawesi. It also examines opportunities to overcome the barriers to
building understanding among religious communities. This study
employs the normative theological approach, sociology of
religion, and phenomenology as well. This study reveals that the
attitude of Muslim society toward other religious communities in
South Sulawesi is based on several factors: [a] social
integration through economic factors; [b] social integration
through a diversity of cultural factors; and [c] social integration
through political factors. The tolerant and harmony life among
Muslim and non-Muslim communities is reflected in their social
interaction due to economic interests and religious beliefs. The
implication of this study is to develop social interaction among
religious communities based on human and spiritual values.
 One of the objectives of holding Madrasah Diniyah (Madin) is to
prepare students to be able to master Islamic religious
knowledge. Islam with good and correct understanding and
practice.Islam invites its people or followers to behave
tawasuth, which means in the middle or balanced, not extreme and
not inclusive. This attitude of tawasuth is part of religious
moderation that must be instilled in students so that they have a
moderate attitude in the life of the nation and state. For the
Indonesian people, this basic attitude is very much needed as
an investment for students to behave and act straight and
always constructive and avoid all forms of tatharruf (extreme)
approaches.The involvement of madrasah diniyah teachers in
providing an understanding of the attitude of tawasuth for
students needs to be cultivated and echoed. Islamic religious
education material is emphasized on an understanding of
compassion, mutual love, mutual respect, and mutual help in
goodness. Because with this understanding, students can
implement it in everyday life. This paper discusses the role of
madrasah diniyah teachers in instilling religious moderation.
This paper uses a library research method with a descriptive
approach.
Artikel ini bertujuan mengurai pengembangan moderasi bermazhab
bagi kalangan mahasiswa khususnya mahasiswa Perbandingan
Mazhab dan Hukum UIN Alauddin Makassar. Pendekatan yang
dilakukan adalah pendekatan dengan isu-isu moderasi
bermazhab. Hasil penelitian menunjukan bahwa pengembangan
moderasi pada Prodi Perbandingan Mazhab dan Hukum telah
berjalan dengan baik dan perlu ditingkatkan lagi baik dalam situasi
perkuliahan ataupun interaksi di masyarakat. Moderasi bermazhab
menjadi bahan wajib untuk dipahami oleh mahasiswa karena
moderasi bermazhab menjadi salah satu jalan untuk mampu
mengimplementasikan moderasi beragama lebih luas. Tantangan
umat Islam saat ini dengan munculnya aliran-aliran fanatisme
mazhab yang menyebabkan lahirnya cikal bakal tindakan
radikalisme ataupun kekerasan atas nama agama. Pembekalan
mahasiswa perbandingan mazhab dan hukum melalui
pengembangan moderasi menjadi suatu keharusan untuk menangkal
paham-paham yang keluar dari ajaran syariat.
 Tulisan ini bertujuan untuk memberikan konsepsi moderasi
beragama sebagai langkah preventif dalam penanggulangan
radikalisme di Indonesia. Karena tanpa melakukan konseptualiasi
moderasi keagamaan yang benar akan berdampak terhadap
pemikiran masyarakat yang memiliki fanatisme buta terhadap
suatu pemahaman agama, oleh karena demikian hal ini akan
melahirkan tindakan tindakan anarkisme yang berakhir dengan
melakukan tindakan kriminal. Karena radikalisme lahir dari
pemikiran dangkal masyarakat terhadap merespon konflik
sosial keagamaan. Metode penelitian yang digunakan adalah
yuridis normative dengan sifat penelitiannya adalah deskriptif dan
sumber data yang digunakan adalah data sekunder adapun
Teknik penelitian pengumpulan data yang digunakan adalah
teknik penelitian kepustakaan (library research). hasil dari
penelitian ini akan memperkuat konseptualisasi moderasi dengan
mendalami pemahaman moderasi siyasah, mdoerasi fikih dan
moderasi ibadah sebagai dasar pergerakan kemoderatan
 Artikel ini mendiskusikan penerapan sharī’ah di ruang publik Indonesia.
Terutama, hal ini mengevaluasi argumentasi dan praktik hukum Islam
yang berkaitan dengan toleransi dan harmoni di antara komunitas antar
umat beragama. Artikel ini dianggap penting karena tampaknya belum
ada karya-karya akademik yang secara signifikan merekonstruksi
berbagai gagasan yang inspiratif yang menekankan toleransi dan harmoni
antara kaum Muslim dengan para penganut agama lainnya. Dengan
mengaplikasikan pendekatan fenomenologis, hal ini hendak meninjau
dan menganalisis berbagai gagasan dan perilaku para pemuka lintas
agama di Malang, Jawa Timur, Indonesia. Para tokoh tersebut merupakan
para anggota Forum Kerukunan Umat Beragama (FKUB). Artikel ini secara
argumentatif menegaskan bahwa para pemuka lintah agama memainkan
peran yang signifikan dalam memelihara kerukunan antar umat
beragama di wilayah di mana mereka tinggal. Mereka secara
partisipatoris mengantisipasi dan berupaya menyelesaikan berbagai
ketegangan dan konflik berbasis agama. Bagi mereka, partisipasi tersebut
begitu penting untuk menjaga harmoni antar agama, yang bisa dicapai
melalui dialog, saling memahami dan kerjasama. Dalam tataran praktis
mu'āmalah, mereka cenderung bersifat toleran dan pluralis. Dengan
demikian, peran mereka kiranya dapat dipertimbangkan sebagai praktik
terbaik dalam mengupayakan pembangunan perdamaian di Indonesia
dan bisa menjadi contoh bagi negara-negara lainnya.
 Moderasi beragama sebagai program pemerintah Indonesia berupaya
memantapkan komitmen kebangsaan, toleransi, anti kekerasan dan
akmodatif terhadap kebudayaan lokal. Program ini dinilai masih baru
yang perlu pengembangan dan penguatan. Artikel ini bertujuan untuk
memotret peran pendidikan agama Islam dalam memperkuat moderasi
beragama tersebut. Penelitian ini dimulai dari mengungkap konsepsi
moderatisme Islam dan tantangan implementasinya di Indonesia,
kemudian didiskusikan dengan pendidikan agama Islam yang dinilai
dapat memainkan peran dalam mempromosikan moderasi beragama
menuju hidup berdampingan secara damai di negara ini. Penelitian ini
menggunakan metode penelitian kualitatif dengan pendekatan naratif.
Adapun jenis pengumpulan data dilakukan secara kepustakaan dengan
membaca buku, jurnal, dan sumber lain yang diyakini kebenarannya.
Data yang telah terkumpul tersebut dianalisis dan diinterpretasi hingga
sampai pada tujuan-tujuan penelitian. Artikel ini diharapkan dapat
memberikan wawasan tentang potensi pendidikan agama Islam untuk
menumbuhkan pemahaman Islam yang moderat dan inklusif di
Indonesia. Melalui penelitian yang telah dilakukan, dapat disimpulkan
bahwa Pendidikan Islam merupakan bagian penting dalam penguatan
moderasi beragama di Indonesia namun perlu didukung oleh pendekatan
yang komprehensif seperti mengedepankan pemikiran kritis,
mengahargai pluralitas dan pluralisme, serta menghormati keragaman
untuk menumbuhkan budaya moderasi beragama di Indonesia.
 Kampanye moderasi beragama bagi milenial menghadapi banyak
tantangan. Fakta lapangan mengemukakan fenomena radikalisme telah
mengakar kuat. Program moderasi yang ditawarkan pemerintah kalah
pamor dengan gerakan radikalisme yang dikemas menarik dan sesuai
dengan trend kekinian. Melalui pendekatan kualitatif dan paradigma
radikal humanisme, penelitian ini kemudian mencoba menggali akar
masalah dari penguatan radikalisme dan bagaimana kompleksitas yang
dihadapi oleh wacana moderasi beragama. Penelitian ini kemudian
menemukan beberapa simpulan diantaranya, Pertama, gerakan moderasi
telah kalah cepat dan kalah menarik bagi kalangan milenial dibandingkan
dengan gerakan yang berlawanan. Kedua, akar geneologi moderasi dan
radikalisme yang tidak selesai dan berkaitan dengan hubungan antara
agama dan negara pasca kemerdekaan. Ketiga, pengaruh radikalisme
transnasional. Keempat, faktor sosial-politik ekonomi, meliputi
kemiskinan, kekerasan negara, ketidakadilan hukum, ketidakstabilan
politik, isu sara, militerisme dan lain sebagainya. Satu satunya, peluang
yang dimiliki oleh wacana moderasi beragama hanyalah akar kultural pra
kemerdekaan, melalui penguatan nilai budaya, khazanah keislaman
(islam intelektual) dan gerakan ekonomi kesejahteraan. Jika peluang
demikian tidak dimanfaatkan, maka gerakan dan wacana moderasi
beragama akan kandas di tengah jalan.
 Fenomena pengarusutamaan moderasi beragama yang terjadi di
masyarakat menimbulkan berbagai respons dari berbagai media, tokoh-
tokoh agama dan peneliti. Beragam pemaknaan seputar moderasi
beragama oleh masing-masing kelompok. Berbagai kalangan mengaku
bahwa golongannya adalah representasi dari kelompok moderat. Kurang
jelasnya definisi serta ciri-ciri moderat membuat fenomena mengaku
moderat itu terjadi. Oleh karena itu, perlu adanya tinjauan terhadap
berbagai hadis tentang makna moderasi, sehingga akan menghasilkan
pemahaman yang utuh tentang moderasi beragama yang sesungguhnya.
Penelitian ini menyimpulkan bahwa gagasan moral yang terkandung
dalam moderasi beragama merupakan upaya dalam menjaga
keberagaman, persatuan dan kedamaian seluruh agama di Indonesia.
Dengan demikian, harapan besar untuk dapat mengikis risiko perpecahan
dan kerusakan akibat pemahaman yang salah, salah satunya adalah pola
agama yang konservatif, ekstrem atau radikal; yang bertentangan dengan
dasar negara Indonesia, yaitu Pancasila.
 Artikel ini adalah respon kekhawatiran kepada masyarakat, di mana
dewasa ini banyak bermunculan gerakan-gerakan radikal yang terus
melakukan propaganda dan teror. Lazim diketahui bahwa kesalahan
dalam pemahaman keagamaan akan berdampak pada sikap dan tindakan
yang ekstrem. Jika hal itu dibiarkan, maka tentu akan bisa menyebabkan
keretakan sosial nantinya. Fenomena tersebut menjadi suatu
problematik yang layak dianalisis agar tidak menimbulkan kegaduhan
antar umat beragama di Indonesia. Oleh sebab itu, fokus kajian pada
penelitian ini adalah telaah tentang bagaimana upaya dan instrumen
formula yang digunakan oleh Kementerian Agama dalam
pengarusutamaan moderasi beragama di Indonesia. Penelitian ini
menemukan bahwa formula moderasi beragama Kemenag adalah
sebuah strategi yang dilakukan oleh Kementerian Agama RI melalui
beberapa lini, dalam upaya menguatkan pemahaman beragama yang
moderat di tengah masyarakat Indonesia yang majemuk, di antaranya
penguatan moderasi beragama melalui program bimbingan pra-nikah
kepada calon pengantin yang akan melangsungkan pernikahan.
Kemudian penguatan moderasi beragama melalui pelatihan kaderisasi
instruktur moderasi beragama bagi mubalig muda, mahasiswa, dosen,
dan tokoh-tokoh agama lainnya.
 This article deals with efforts to find solutions to the problems of
extremism and religious radicalism. This was done by looking at the
tolerant, peaceful, and harmonious practice of living together in the
pesantren of Kauman and ethnic Chinese community Islamic boarding
schools in Central Java, Indonesia. Data were obtained through
interviews, observation, and documentation with qualitative methods.
The founder of the pesantren instilled Sufistic values in the students.
Sufistic values that are instilled include; mahabbah (love), tawazun
(balance), tasamuh (tolerance), musawah (equality). The tasawuf
doctrine applied by the pesantren of Kauman is very prospective and
becomes a spiritual force in the present and the future. By implementing
the Sufistic doctrines and religious moderation values, the threat of this
disintegration and problems of extremism and religious radicalism that
have been attempted by various groups can be totally removed, and
hopefully, people would live in peace and harmony with plural, diverse
and heterogenous ethnic.
 Munculnya kasus-kasus kekerasan di setiap tempat yang
mengatasnamakan agama, disebabkan fanatisme keagamaan yang
sempit, tanpa didasari ilmu agama yang matang, meskipun pelakunya
seorang lulusan perguruan tinggi agama. Penelitian ini bertujuan untuk
mengetahui kurikulum anti radikalisme di Institut PTIQ Jakarta. Dalam
penelitian ini, penulis menggunakan studi dokumen, yaitu sebuah kajian
yang menitik beratkan pada analisis atau interpretasi bahan tertulis
berdasarkan konteksnya, sedangkan pendekatan yang dipakai adalah
pendekatan penomenologi, yaitu jenis penelitian kualitatif yang melihat
dan mendengar lebih dekat dan terperinci penjelasan dan pemahaman
individual tentang pengalaman pengalamannya. Hasil penelitian ini
terdapat kurikulum anti-radikalisme di institut PTIQ Jakarta yang tersebar
dalam 5 (lima ) matakuliah, yaitu sejarah pemikiran Islam, sejarah
peradaban Islam, ulumul Qur’an, tafsir Pendidikan dan kepemimpinan
perilaku organisasi. Dampak dari pengajaran kurikulum anti radikalisme
tersebut, terimplementasi dalam bentuk sikap moderat mahasiswa,
mengedepankan musyawarah serta menjadikan mahasiswa Institut PTIQ
Jakarta memiliki pandangan yang luas terbuka dan toleran.
 This articles discusses deradicalization attempts in religious educational
settings. It closely examines the roots of religious radicalism and offers
the deradicalisation models in religious educational institutions. The
discussion contributes to the current scholarship on the role of religious
education in deradicalization programs and how create an Islamic
educational institution that corfims and applies principles of
multiculturalism. The paper particularly addresses the roles of teacher,
the curriculum aspect of learning, and the translation of multiculturalism
into Islamic education. Managerial aspect will be also included in the
discussion. It further argues that the implementation of principles of
multiculturalism reserves as an important element in confronting radical
narratives, both from within and without Islamic tradition. It stands as an
attempt to create moderate Muslim subjects who persistently uphold
principles of inclusivity and transformative learning through opened
deliberation -rather than indoctrination- in educational settings. [Artikel
ini mendiskusikan upaya deradikalisasi dalam konteks pendidikan agama.
Hal ini dilakukan dengan membahas akar persoalan radikalisme agama
dan berupaya menawarkan model pendidikan dan lembaga pendidikan
yang penting dalam upaya deradikalisasi. Diskusi artikel ini tentu saja
akan berkontribusi perdebatan akademik mengenai peran lembaga
pendidikan agama dalam program deradikalisasi dan bagaimana
mencetak lembaga pendidikan yang mencerminkan dan menerapkan
prinsip-prinsip multukulturalisme. Secara khusus, artikel akan mengulas
peran guru, aspek kurikulum, dan penerapan multikulturalisme dalam
lembaga pendidikan Islam. Aspek manajemen lembaga juga akan dibahas
dalam artikel ini. Artikel ini kemudian berargumen bahwa penerapan
prinsip-prinsip multikulturalisme merupakan elemen penting dalam
mengkonter narasi radikal, baik dari dalam maupun dari luar tradisi
Islam. Penerapan multikulturalisme tersebut merupakan salah satu upaya
untuk mencetak Muslim moderat yang secara konsisten menjunjung
tinggi prinsip inklusivitas—ketimbang indoktrinasi— dalam konteks
lembaga pendidikan.
 The term of radicalism often intersects with religion and not only on
certain religions, but all the major religions in the world experience it.
The radical actions that took place in the last few years in the name of
Islam have tarnished Islam. Islam is a religion that teaches the
importance of peace, ramatallilalamin, prohibits the acts of coercion in
embracing religion, emphasizes tolerance, respects differences and does
not justify acts of violence. Psychologically, the root cause of radical
action is due to dissatisfaction with reality and accompanied by
enthusiasm to make changes in its own way and principles. Anti radicals
behavior emerge, treatment counseling through the process of disputing,
cognitive restructuring and reframing based on Islamic values.
 Tolerance in the dynamic of Indonesian society and socio-cultural
diversity is necessary. It is crucial to examine constitutional regulations as
the highest fundamental law. The government has issued various
regulations, but the critical question is whether these regulations protect
religious freedom. This study aims to figure out how the law of religious
tolerance ruled in the Constitution of the Republic of Indonesia/ Undang-
Undang Dasar Negara Republik Indonesia Tahun 1945. This research is a
type of normative research by describing, analyzing, and describing the
constitutional arrangement of religious tolerance as a form of protection
of human rights in Indonesia. The approach used is legal by tracing all
relevant laws and regulations. The data collection technique used in this
study is a library research technique, which is a data collection technique
by reviewing journals, rules, regulations, and other related materials
related to the law of religious tolerance in Indonesia. The results showed
that religious tolerance is a form of protection for human rights
recognized in Indonesia as a country with diversity. Tolerance is one of
the keys to religious harmony based on mutual understanding and
respect as human beings.
 Media is an important tool to deliver an information for the public.
Communication technology contributes greatly to the dissemination of
information in the community. On behalf of freedom of information and
democracy, all types of information are scattered in a wide society. It
even tends to lose its control. Many ideas carried along with the
dissemination of information. Among the ideas that exist are about
radicalism and extremism in religion. The wild ideas that developed in
the midst of this society pushed the government to rebuild religious
thought. Religious moderation is an idea raised by the government to
minimize radicalism and extremism. Then how should media regulation
be carried out? And how should the media carry out its role within the
framework of developing religious moderation? This study was
conducted with a normative approach. Standards on how the media
should be run and managed become the dominant perspective in this
study. Of course, this is intended so that this study cannot be separated
from the system applied in democratic politics and existing information.
The issue of the role of the media in the midst of democracy and the idea
of religious moderation can be explained as follows. First, the needs of
information for the society in the era of democracy are pushing to bring
more and more widespread information dissemination to a wide
audience. This point places the media as an important institution in
society. The strategic position of information media in the midst of
democratic nature requires the government to be able to formulate
media regulations appropriately. So that the media can carry out its role
appropriately, namely as a pillar of democracy. Second, Islam is a
universal religion that carries the values of humanism and rationalism.
For this reason, media professionals must understand Islam's teachings
well so that they are not trapped in the spread of information that
provokes the emergence of extremism. In the next turn, media
practitioners are also expected to be able to respond well to various
existing problems, so as to be able to take frames appropriately,
neutrally, and educatively, so as not to cause extremism in the
community. Furthermore, the idea of religious moderation must also be
disseminated by utilizing the media. Whatever the media. So that the
idea of religious moderation can be spread, accepted, and carried out by
the widest possible audience.
 This study aims to explore the implementation process of religious
moderation carried out by the High School Laboratory of the Universitas
Pendidikan Indonesia through its learning process. As an open
educational institution, this school accepts students from various
backgrounds, including the term of their religion. Encountering various
ideologies in one learning platform is predicted to trigger tensions
between religious adherents. But in fact, this school laboratory can
minimize those potential tensions through various approaches. Based on
an ethnographic approach, wherein the data gathered through intensive
observation and in-depth interviews with several key informants, the
results of this study reveal that the efforts made by school principals and
teachers through strengthening the understanding of religious
moderation concept, which is implemented into learning curricula and
teaching models inside and outside of the school classroom, it turns out
to be able to make students moderate and tolerant.
 This article focuses on mediating da’wah content through YouTube,
packaged in the Islamic concept of wasathiyah. The rampant
phenomenon of da’wah content leads to radicals & fundamentals, and
even terror on social media causes public unrest. The public space is a
space for equality, the emergence of discussions of public issues, and
turning public activities and points into inclusive cultural commodities.
This study uses a qualitative research method through social semiotic
analysis’ Halliday of the object of research on the Jedanulis (based on
specific content YouTube) and content analysis of the audience’s
comments to determine the behavior of users using Netlytic. This is done
to determine the audience’s response (as a social media user) to the
communicator Husain Jafar Alhadar. The representation of wasathiyah
da’wah concludes with a point, which is a source. Ustaz is an actor who
conveys divine teachings and promotes a positive image of Islam through
inclusive practice in the public sphere. What they get as a message
becomes a mirror for the listener. Ustaz is the message itself. Whether
faith is good or bad is determined mainly by them. That Ustaz, including
Ulama, is not mocking the ummah but inviting the ummah.
 Abdurrahman Wahid was a pioneer of the concept of religious
moderation because his ideas included wasathiyyah (moderate) Islamic
values. His transformative thinking tried to solve religious and national
social problems with contextual interpretation of Quranic verses and
gave rise to a model of moderate thinking that aligned with the principles
of tolerance, brotherhood, and nationalism. His contextual interpretation
generally uses the source of bi al Rayi interpretation, but his consistency
cannot be ascertained because he never declared himself an interpreter.
The method used is maudhui (thematic). There are several concepts of
religious moderation taught by Wahid, including: 1. Pluralistic awareness
in religion by removing the banning of religious understanding, 2.
Awareness of the implementation of religious functions in social life to
realize Islam rahmatan lil alamin, 3. The orientation of the nation is based
on nationalism, not the formalism of religious teachings to realize
ummatan wasathan, 4. The importance of interfaith dialogue to establish
cooperation in social and muamalat, 5. Uphold the principles of justice (in
human rights and economic ethics), professionalism, and tolerance, being
patient, mature, forgiving and not authoritarian or demeaning to others.
 It is undeniable that in the realm of praxis of religious and state life in
Indonesia, there are still some people who clash Pancasila with religious
teachings. Whereas as a state ideology, Pancasila actually contains the
value of forming moderate religious understandings and attitudes for the
benefit of life between religious people in Indonesia. This study intends
to identify the dimensions of religious moderation values in the
construction of Pancasila. This literature research uses a normative-
philosophical approach. The results of the study concluded that there are
dimensions of religious moderation values contained in the construction
of Pancasila. First, the value of tolerance in the first precept is in the form
of the value of forming paradigms and social attitudes of religion that
prioritize pluralism in life between religious people. Second, the value of
anti-radicalism in the second precept is in the form of the value of
forming paradigms and social religious attitudes that prioritize the spirit
of humanism. Third, the value of national commitment in the third
precept is in the form of the value of forming paradigms and social
attitudes of religion that uphold nationalism. Fourth, the accommodating
value of local wisdom in the fourth and fifth precepts is in the form of the
value of forming paradigms and social attitudes of diversity that prioritize
the principle of deliberation and make the value of social justice in
responding to various local wisdom. The theoretical implications of the
findings of this study show that Pancasila contains universal values in the
formation of a moderate social religious character in Indonesia. The
limitation of this study is that it has not studied the role of the Indonesian
government in disseminating the value of religious moderation contained
in Pancasila in various lines of social life.
 The mainstreaming of religious moderation in Indonesia is not always
warmly welcomed, because there are still those who consider it a
liberalization or secularization of religion. This study seeks to identify the
value of multicultural Islamic education in the indicators of religious
moderation formulated by the Ministry of Religion of the Republic of
Indonesia. This literature research uses a normative-philosophical
approach. The analytical theory used is the values of multicultural Islamic
education formulated by Azyumardi Azra. The results of the study
conclude that there are dimensions of the value of multicultural Islamic
education in the four indicators of religious moderation in Indonesia.
First, the value of tasamuh education on indicators of tolerance in the
formation of Islamic religious social understanding and attitudes that
respect the reality of the plurality of life among religious communities.
Second, the value of peace education on indicators of national
commitment in the formation of Islamic religious understanding and
social attitudes that emphasize peace and unity in state life. Third, the
value of humanism education on anti-radicalism indicators in the
formation of Islamic religious social understanding and attitudes that
uphold human values. Fourth, the value of wasatiyah education on
accommodative indicators of local culture in the formation of moderate
Islamic religious understanding and social attitudes to address the
plurality of local traditions as long as they do not conflict with Islamic
teachings. The theoretical implication of this research is that there is
relevance of universal values in indicators of religious moderation in
Indonesia with various values of multicultural Islamic education
 The problem of the motive or ideological pattern of da’wah that is
scattered, both in the real and virtual world, has prompted the
Indonesian Ulema Council (MUI) in 2017 to set guidelines for preachers in
Indonesia. These guidelines are intended to be a code of ethics for da’i
who carry out da’wah activities in Indonesia. This qualitative research in
the form of a literature study intends to identify the dimensions of
mainstreaming religious moderation values in the orientation of da’wah
in Indonesia as formulated by the MUI. This study uses a normative-
philosophical approach. The analytical theory used, namely four
indicators of religious moderation formulated by the Ministry of Religion
of the Republic of Indonesia in the form of anti-radicalism values,
national commitment, tolerance, and accommodative to local culture.
The results of the study conclude that there are dimensions of
mainstreaming religious moderation values, dimensions of religious
moderation values in da’wah orientation in Indonesia which were
formulated by the Indonesian Ulema Council. First, the value of anti-
radicalism in the orientation of religious-humanist Islamic religious
character formation. Second, the value of national commitment and
tolerance in the orientation of forming a nationalist and pluralist Islamic
religious character. Third, the accommodative value of culture in the
orientation of forming an innovative and harmonious Islamic religious
character. The theoretical implication of this research shows that the
prophetic Islamic social values contained in the da’wah orientation can
be objectified in the life of a country that has a pluralistic social and
religious background.
Diversity becomes a necessity in the continuity of human life both from a
group to a nation. However, lack of understanding among difference
people can be an obstacle that will lead to conflict in public life. In
contrast, diversity can become benefits factor in the life of society. And
Religion is part of diversity that can become source of conflict between
people. Islam as the religion of rahmatan lil’alamin (blessing for the
whole universe), from the beginning despite having affirmed that the
true religion is Islam, but in principle and social life, Islam recognizes
religious entities, other religions and allow their followers to perform and
practice their own worship. This paper explains how Islam gives a great
respect for religious diversity and teaches the follower to be tolerant to
other religion. In this paper, also explained how Al-Qur’an as main source
of teaching in Islam gives the description of tolerance in religious
diversity and it is supported by the argument of some of scholar of Islam.
This paper reminds us that religious appreciation and practice does not
stop at the stage of “I” exclusiveness claims that lead to a personal
relationship with God, nor at “YOU” inclusiveness stage that mix the
teaching all of religion but at the openness of “WE”, where religious
appreciation of human values is emphasized (humanist and tolerance)
without mix the religious sacredness .
 This research explores the role of Islamic boarding schools in spreading
understanding of religious moderation among the younger generation
through social media. The younger generation, as agents of future social
change, has great potential in shaping the social and religious landscape.
This study explores how Islamic boarding schools integrate traditional
educational approaches with the use of social media to spread messages
of religious moderation. Data collection techniques by searching relevant
references such as online news, e-journals, e-documents and other
digital reference materials. Then the content was analyzed which
prioritizes intertextuality and creativity of social media content from
several Islamic boarding schools that are active online. The research
results show that Islamic boarding schools have an important role in
forming an understanding of religious moderation among the younger
generation. They combine religious education with social media to reach
a wider audience. The impact can be seen in positive attitude changes,
increased tolerance, and the involvement of the younger generation in
interfaith dialogue. This research provides an understanding of how
Islamic boarding schools utilize social media to promote religious
moderation and shape the younger generation's views on religion and
society.
 The mainstreaming of religious moderation is not always responded
positively by religious people in Indonesia. For example, there is a bad
stigma that views the mainstreaming as religious liberalization. This
research aims to identify the existence of cosmopolitan Islamic values in
the indicators of religious moderation formulated by the Ministry of
Religion of the Republic of Indonesia. This qualitative research in the
form of a literature study uses a normative-philosophical approach. The
cosmopolitan Islamic paradigm initiated by Abdurrahman Wahid became
an analytical theory in the core discussion. This research shows that
there are dimensions of cosmopolitan Islamic values in four indicators of
religious moderation in Indonesia. First, the value of Islamic universalism
in indicators of tolerance and anti-radicalism. This can be seen from the
mainstreaming of religious moderation which emphasizes the formation
of moderate Muslim religious understandings and attitudes in respecting
social plurality and human values. Second, the value of Islamic
pribumization in indicators of national commitment and accommodating
to local wisdom. This can be seen from the mainstreaming of religious
moderation which emphasizes the formation of moderate Islamic
religious understanding and social attitudes in maintaining nationalism
and wisdom of local traditions that do not violate Islamic teachings. The
theoretical implications of this study show that there is a need for
moderate understanding and social attitudes of Muslim diversity in the
life of a cosmopolitan society. The limitations of this research have not
examined the strategy of Pesantren as a subculture in the cosmopolitan
Islamic paradigm initiated by Abdurrahman Wahid, namely related to the
internalization of cosmopolitan Islamic values in order to form
understanding and social attitudes of moderate diversity for Muslims in
Indonesia.
 Keyword Indeks Keyword

Transformasi, radikalisme agama,

tranformasi , keagamaan
moderasi beragama
Learning Management, Character
moderation
Education, Religious Moderation
Revitalization, Islamic education,
multicultural islamic, religios
Multicultural, Family, Modern Era
Pemuda, Moderasi Beragama, FORKUGAMA toleransi beragama
Ibn Arabi; religious moderation; pesantren. cultural,regulation
Bhinneka Tunggal Ika Village; Religios
tolerace
Tolerance; Multireligious Society.
Tolerance, Development, Inter-Religious,
education
intolerance, heterogenous student
mass organization; urban sociology; Islamic
gender equalty
teachings; terrorism; women's studies.
 knowledge and power; resource
mobilization; women's emancipation; moderation
community groups; wasatiyah
Moderation, Pesantren, As’adiyah
Mainstreaming; Religious Moderation;
nasionalis, toleransi
Da'wah Orientation
Living Al-Qur'an, Faith and Tolerance, Film
nilai-nilai islami
SADI
Moderasi Beragama; GLM, Literasi; Ma’arif;
karakter literat, moderat
Siswa.
Sekolah Ramah Anak, Anti Kekerasan, moderasi beragama,
Sekolah Katolik, Kasih, Peduli. kebijakan sekolah
Religious Harmony, Tolerance Behavior,
Inter-Religious Relations, Muslims of integrasi sosial
South Sulawesi
Moderation,Islam and Early Madrasah
religion
Teachers
Pengembangan; Moderasi Bermazhab;
aliran fanatisme mazhab
Pemikiran; Islam Moderat
Religious Moderation, Preventive
konflik, konsepsi
Measures, Radicalism
 Sharī’ah; mu'āmalah; interreligious
tolerance and harmony; the Forum for
toleransi beragama
Religious Harmony (FKUB); interreligious
communities; interfaith leaders.
Indonesia; Moderasi Beragama; Pendidikan potensi pendidikan agam
Agama Islam islam, moderat
Moderasi Beragama, Millenial, Islam, radikal
nilai budaya , radikal
humanisme
Moderasi Beragama, Hadis, Ide moral moderat, toleransi
kementerian Agama, formula, moderasi
radikal,pra- nikah
beragama.
 Pesantren, Sufism Doctrines,
radicalism
Multiculturalism, Chinese Ethnic, Tolerance.
Anti-Radikalisme, Kurikulum MPI, Institut
kepemimpinan
PTIQ Jakarta
Deradicalization, Radicalism, Religious
education
Radicalism, Ramatallilalamin, Counseling tolerance, anti-radical
Constitution; Human Rights; Religion;
cultural,regulation
Tolerance
Media; Democracy; Information;
humanism, rationalism
Moderation; Religion
Islam, Religious moderation, School
educational institution
laboratory, Learning process
Communicator, Inclusive, Wasathiyah,
public issues
Public sphere
Contextual Interpretation, Abdurrahman tolerance, implementation of
Wahid, Religious Moderation religious functions
 social religious character,
Religious Moderation, Pancasila, Indonesia paradigms and social
attitudes
Islamic education, multicultural, religious theoretical implication,
moderation, Indonesia attitude
Mainstreaming; Religious Moderation :
islamic religious, literature
Da’wah Orientation, Indonesia
Religious Diversity, Tolerance, Teaching of
religious appreciation
Islam
 Islamic Boarding SchoolsYoung
GenerationReligious ModerationSocial traditional educational
Media
Cosmopolitanism Islam, Multicultural, normative-philosophical
Religious Moderation, Indonesia approach
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