Religious Moderation Education According to Islamic Scholars in Gowa Regency, South Sulawesi

RELIGIOUS MODERATION EDUCATION ACCORDING TO ISLAMIC SCHOLARS IN GOWA REGENCY, SOUTH SULAWESI

Muhammad Rais*

Religious Research and Development Office, JL. AP. Pettarani, No. 72 Makassar, Email: [email protected] INFO ARTIKEL ABSTRACT This research is oriented to describe the perspective of public leaders on the educational discourse of religious moderation. which is currently being pursued by the government through the Ministry of Religion Affairs, so that it becomes the mainstream in religion. The principles of religious moderation include: nationality, tolerance, nonviolence, and local cultural accommodation. projected to be internalized, disseminated in all fields, including in educational institutions. Focuses on utilizing qualitative methods with specific data collection and analysis instruments, This study found that the informants, consisting of educators and religious figures, deeply understood religious moderation based on the al-Qur’an and hadith which emphasized Islam as a moderate religion. The principle of moderation (wasathiyyah) in Islam is in fact equivalent to the principle or value of religious moderation programmed by the current government. Then, if the idea of religious Keywords: moderation is to be implemented in the realm of education, then some perspective, components should be prepared carefully, so that they do not overlap, and even education, duplicate with other programs. For example, several implementation models moderation, chosen, of course, with their respective advantages and disadvantages, include: autonomous, integrative, and enrichment models. In addition, what is nasionality, also very urgent to formulate is the right curriculum, tools and learning tolerance designs, and competencies of educators, including an assessment tool which of course is more oriented towards attitudes and behavior. No longer trapped in the pathology of learning that has been ongoing, more focused on fulfilling the cognitive domain.

ABSTRAK Penelitian ini diorientasikan untuk mendeskripsikan cara pandang tokoh masyarakat terhadap wacana pendidikan moderasi beragama. yang saat ini sedang diupayakan oleh pemerintah melalui Kementerian Agama, sehingga menjadi mainstream dalam agama. Prinsip-prinsip moderasi beragama meliputi: kebangsaan, toleransi, non-kekerasan, dan akomodasi budaya lokal. diproyeksikan untuk diinternalisasi, disebarluaskan di segala bidang, termasuk di lembaga pendidikan. Berfokus pada pemanfaatan metode kualitatif dengan instrumen pengumpulan dan analisis data yang spesifik, Penelitian ini menemukan bahwa informan yang terdiri dari pendidik dan tokoh agama sangat memahami moderasi beragama berdasarkan al-Qur’an dan hadits yang menekankan Islam sebagai agama moderat. Prinsip moderasi (wasathiyyah) dalam Islam sebenarnya setara dengan prinsip atau nilai moderasi beragama Kata Kunci: yang diprogramkan pemerintah saat ini. dipersiapkan dengan matang, agar perspektif, tidak tumpang tindih, bahkan terduplikasi dengan program lain. Sebagai pendidikan, contoh, beberapa model implementasi yang dipilih tentunya dengan kelebihan moderasi, dan kekurangannya masing-masing, antara lain: model otonomi, integratif, kebangsaan, dan pengayaan. Selain itu, yang juga sangat urgen untuk dirumuskan adalah toleransi kurikulum yang tepat, perangkat dan desain pembelajaran, serta kompetensi pendidik, termasuk perangkat penilaian yang tentunya lebih berorientasi pada sikap dan perilaku. Tidak lagi terjebak pada patologi pembelajaran yang telah berlangsung, misalnya lebih terfokus pada pemenuhan ranah kognitif semata.

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INTRODUCTION "white book" entitled Religious he religious moderation as Moderation. In the hands of the new articulated by Lukman Hakim Minister of Religion, Fahrul Razi, the T Saifuddin, the Former Minister of policy of moderation also needs to be Religious Affairs of the Republic of guarded, translated and detailed into Indonesia-one of the carriages of this idea operational and cross-border sub-programs. as a process to understand and implement Through religious moderation, the tagline religion thought justice and balance, as a of the Minister of Religion, Fakhrul Razi, process of understanding (verstehen) as "Harmonious People, Indonesia is well as practicing religious doctrines in a advancing," becomes a necessity to be fair (adl) and balanced (tawazun) manner, fulfilled. in order to avoid extreme or exaggerated Referring to the description of behavior when implementing it (Balitbang factual reality that has surfaced related to Kemenag, 2019: iii). The religious the religious and national context which is paradigm that prefers the middle path way, facing many problems. So the research claimed to be a potent panacea in the midst question is related to how the perspective or of its outbreak - although now the condition insight of community leaders on religious has gradually decreased movements, moderation education in Gowa Regency? organizations, groups, individuals who are As for the objectives and beneficiaries of affiliated and at the same time contaminated this research, that this research is oriented with religious doctrinewho preach to be to describe the related perspectives of trapped in the vortex of extremism community leaders, especially educational (irhabiyah) which tends to choose Neo figures and Islamic scholars on the Khawarij reasoning and actions. The discourse of religious moderation. Minister of Religious Affairs, Fachrul Razi, early warning, "remember,” what is being LITERATURES REVIEW moderated is our way of religion, not Perspective religion.We must be moderate, he In the CambridgeDictionary.org continued, including in socializing with (downloaded, 15/8/2020), the concept of other people, with a different religion or perspective is defined asparticular way of within one religion but have different faiths. considering somethinga particular way of (kemenag.go.id/downloaded, 04/9/2020). viewing things that depends on one’s President Joko Widodo (Kompas, experience and personality, to think about a 2/5/2018) through this world level meeting situation or problem in a wise and encouraged,so that Indonesia becomes the reasonable way. The meaning of the axis of the wasatiyah Islam or the Islamic concept of perspective is also easily found Movement as a middle way as a global deep Oxford lexico, the concept of movement, This breakthrough is a strategic perspective is articulated as a particular solution in the midst of growing attitude towards or way of regarding catastrophes. In the right position the something; a point of view, showing the President said, “that We want to show the right relationship between visible objects world that Islam is a religion that is a (www.lexico.com/downloaded, blessing for the universe (rahmat li al- 15/8/2020). ‘alamin).The middle path of Islamic movement is actually a down-to-earth, who Religious Moderation in Islamic Context can inspiring world leaders, scholars, youth, The study of Islam washatiyah or and other stakeholders. " religious moderation, is classified as still The commitment to mainstreaming limited as a manifestation that this religious moderation was also marked by discourse is actual issues programmatically the launch of the Ministry of Religion's and institutionally, especially in the

37 Muhammad Rais dominance of government policies. Several previous knowledge and experience. Then, scholars have been concerned with the As is common in qualitative research, the discourse of religious moderation, including unit of analysis and informants are selected - in the context of Islam - is Muhammad sampling purposively, with the Al-Zuhaili in his book, “al-‘I’tidal fi al- consideration that the key informant has Tadayyun: fikran wa-al-sulukan, wa knowledge and experience regarding the manhajan, which we can translate with topic of this study. The data collection "Religious Moderation: Thought, Strategy, techniques used in-depth interviews, and Method (2005: v), he argued that, Islam observation, and document study, because is a religion that invites a moderate attitude, of the diverse nature of qualitative data 'i'tidal), in all domains of life. sources, multiple source of data (Creswell, In the same insight of moderation, 2009: 175). After the data has been Ali Muhammad Ash-Shallabi (2020), in his collected, it will then be analyzed book, “al-Wasathiyyat fi al-Quran Karim”, descriptively qualitatively with the explores the concept and values of religious following steps: organizing the data, then moderation (wasathiyyah Islam) coding and categorizing data, tracing the comprehensively, judging from various pattern (looking for pattern), and dimensions of Islam: faith, sharia, and interpreting the data as the result. (Daymon morals. In line with the articulation earlier, et al, 2002: 237-239). Muhammad Hashim Kamali and Tariq Ramadan in The Middle Path of DISCUSSION Moderation in Islam: The Quranic Religious Moderation on Islamic Scholars Principle of Wasathiya (2015). they Perspective explored the term wasatiyyah which Muhammad Ghalib Matola (2007: according to him was related to the concept 1070-71), Director of the Postgraduate of ummatan wasatan in the Koran. This Program at UIN Alauddin Gowa, concept, he continued, refers to the comprehensively explores the concept of universal Islamic community.Parallel to wasath semantically, especially from the that, Quraish Shihab (2019), in perspective of the Qur'an. The concept of Wasathiyyah: Wawasan Islam tentang moderation which is in line with the Moderasi Beragama explores the concept concept of wasath which is interpreted as of wasathiyyah with an interpretive parallel to the meaning that is becoming the approach, not only at the interpretation of mainstream now-Ghalib as an intermediate the verses of the Koran related to position between two opposing horizons. wasathiyyah. But, Furthermore, Shihab The semantic meaning put forward by provides a recipe for operationally Ghalib is in line with the meanings attached implementing the concept of moderation, by the scholars to the concept of wasath, for including; 1) insight on maqậshid al- example Ibn Mandzur in the Lisan al-Arab syarah; 2) fiqh awlawiyyat; 3) fiqh book, volume I, is interpreted muwazanat, and 4) fiqh al-malat. .(ﻮﺴﻂﺍﻠﺸﺊ﯀ﻤﺎﺑﻴﻦﻈﺮﻔﻴﻪ )as METHOD Apart from this meaning, Ghalib This research focuses on utilizing also provides alternative meanings-in qualitative methods to explore data and accordance with the richness of meaning information related to insights or contained in each term in the Qur'an-that is, perspectives of community leaders, everything that is positive/good and praise especially lectures in UIN Alauddin worthy in accordance with the object. The Makassar aims to grasp their native point of attitude or character of courage which view, perspective, insight or world view on Ghalib uses as an analogy, is the midpoint religious moderation, formed based on their between the two contradictory horizons of attitude, for example the attitude of

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generosity as a midpoint between (bilquwwati), and active (faalatun). The extravagant, generous and stingy (bakhil). mission of developing the inner capacity With progressive reasoning, it program is to educate someone to have a seems that Azhar Arsyad, Arabic Language personal capacity that can be developed Education and Management Expert at UIN dynamically to deal with different Alauddin, in addition to agreeing with the situations. The program is incorporated into semantically moderate meaning of wasath a system which can be called the above, also associates the concept of Enlightenment of Faith and Life Skills. moderation with wisdom, which he At this point, Azhar Arsyad's genealogically traces to classical (2006: 18) criticism of the values taught in philosophers such as Plato and Aristotle, educational institutions in the West finds wisdom with regard to know by self momentum although not all are one (identifying oneself) and all religions dimensional man, which is heavily aligning wisdom, Prophet Isa also teaches influenced by the renaissance which wisdom. It should be remembered, became the foothold of progress in the continued Azhar Arsyad, that, West, and, uniquely, now some experts in hierarchically wisdom is above knowledge, the West, say Noam Chomsky, began to and it is the evidence that sparks people challenge the value building. This into conflict. that is because knowledge awareness does not lead scientists to the (knowledge). It is at this point that the recognition of the Khaliq and does not national partnership based on moderation make learners aware of their small self and becomes important. Again, wisdom will ego, so their behavior sometimes does not lead someone to respect each other, respect produce satisfactory results. each other, and be in harmony. And, in the Azhar Arsyad when discussing the context of Islam it is accumulated in the wisdom associated with moderation, which strands of wisdom man 'arafa nafsah faqad' is claimed to be the vital elan of all arafa Rabbah (whoever is able to religions, in the context of Islamic understand himself, then the opportunity to education philosophy we often meet the wisdom), and the stakeholders) ﺍﻠﺤﻜﻤﺔ forgive his God). The Koran, continued term Azhar, teaches the concept of wisdom in in the Islamic corpus are often called wisdom in accordance with ,(ﺤﻜﻤﺎﺀ) relation to this moderation through surah al- hukama Tariq (QS. 86) verse: 5 as follows: the knowledge of hudhuri (presence), So let humans pay which is bestowed by Allah, which makes) ﻔﻠﻴﻨﻇﺭﺍﻻﻨﺴﺎﻦ ﻤﻤﺎﺨﻠﻖ attention to what they were created from). the recipient able to make correct, fair Humans should try to find out to know judgments regarding the exact places of himself. So, the conclusion is that, the everything. Thus, the wasath (moderation) moderation that all religions seem to agree which Azhar claims is wisdom, which is on, is none other than that wisdom. also often interpreted by scholars as justice, Azhar Arsyad consistently equilibrium, chosen, and the best. actualizes his ideas in the paradigm of Conditions of life that mainstream the integration of science and religion at UIN pattern of balance (equilibrium), harmony, Alauddin, which is operationally called as harmony with fair terms and wisdom (al- inner capacity, inner capacity is born from hikmah). the innermost power of human beings that The concept of wisdom which is comes from the divine spirit. in humans as associated with moderation reasoning revealed by Ikhwanushafa is a substance which may be a vital element of all that is spiritual in nature (ruhaniyyatun), religions, which Azhar Arsyad then celestial (samaawiyyatun), luminious explored comprehensively (conceptually (nuuraniyyatun), living (hayyatun), and and implementatively) in Building Wisdom knowing (allaamatun), potentially Traditions, Sharpening Inner Capacity

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(2009). Therefore, continued Azhar Arsyad been mentioned in the Koran, to be precise (2009: 5), in a paradigm wisdom, humans in Surah Al-Baqarah (2), Verse 143, as live in a primordial world or in the origin follows: and also in the world axis (center) at the وﻜﺬﺍﻟﻚ ﺠﻌﻟﻨﻜﻡ ﺍﻤﺔ وﺴﻁﺎﻟﺗﻜوﻨﻮﺍ same time. And, throughout his life, the ﺸﻬﺪﺁﺀﻋﻠﻰﺍﻟﻨﺎﺲ وﻴﻜﻮﻦ ﺍﻟﺮﺴوﻞﻋﻠﻴﻜﻢ axis human traverses the maze of his life in ۗ cycles and constantly endeavors to embrace ﺸﻬﻴﺪﺍ ۞ the ultimate center of consciousness as the spiritual center of himself. At this point, the Artinya: “And thus we have made you a axis human being pontifex lives in sublime just community that you will be awareness of spiritual reality that leads him witnesses over the people and the to be able to transcend the realm of the Messanger will be a witness over realm of the visible you”.

The tradition of wisdom, wisdom, or One of the concepts in the verse that moderation in the context of the scientific is relevant to this learning material is the -al-Raghib al ,(وﺴﻄﺎ) paradigm at UIN Alauddin Makassar in the concept of washatan design of Azhar Arsyad (2009: 5) is Asf understand (2005: 537), interpreting concerned with the scientific, Islamic and which (وﺴﻄ ﺍﻠﺸﺊ ﻤﺎﻠﻪ ﻁﺮﻔﺎﻦ) this concept with nationality paradigms geopolitically, is usually interpreted as "middle in between geostrategically and geoculturally at the two (opposing) positions ”, or anything that crossroads of the archipelago, to be precise ﻁﺮﻒ ﻤﺤﻤﻮﺪ ﻮﻁﺮﻒ ) is good and praiseworthy .according to the object ,(ﻤﺬﻤﻮﻡ ﻜﺎﻠﺨﻴﺮ ﻮﺍﻠﺸﺮ the Eastern Indonesia Region a zone that is called by world geography experts as a ring For example, courage is the middle between of fire, both the hot potential of volcanic recklessness and fear, generosity is the craters that remain active, as well as craters middle between extravagant and miserly. of highly hererogenic social configuration middle between praiseworthy and which also contain potential for communal despicable qualities for example courage is generosity is ,.ﺍﻠﺠﺒﻦ وﺍﻠﺘﻬوﺮ conflicts, which in fact some regions have a trait between However, in .ﺍﻠﺸﺢ وﺍﻠﺴﺮﻒ felt the catastrophe of the conflict, namely between attitude Ambon, and Poso, which in Azhar Arsyad's principle, semantically or linguistically, the designation could be the militancy of concept of wasathan (moderate), which is ethnicity, religion, race and intergroup contained in the Koran, both in Surah al- (SARA). At this point, UIN Alauddin Baqarah (2) verse 143, verse 238, surah al- Makassar, is designed so that religious Maidah (5) verse 89, surah al -Qalam (68) thinking that is developed mainstreams the verse 28, and in surah al- "Adiyat (100) principles of multiculturality, moderation, verse 5, can be translated as middle, and is oriented towards peace studies based moderate, just, straight, clean, and also on wisdom that is oriented towards the choice. spiritual realm. In line with Qutub's meaning with regard to moderation which is rooted in the Religious Moderation in Islam concept of tawazun, Arsyad Azhar in As for the verses of the Koran that Cemara Cell: Integration and contain information, the message of insight Interconnection of Science and Religion into religious moderation claimed by the (2010), explores the nature of Islamic informants, including M. Ghalib, the Tafsir teachings which always illustrates the Expert of UIN Alauddin, along with the existence of a balance between the elements sources of the tafsir book that became the of His creation. Humans themselves, reference, are as follows: Conceptually, continued Azhar, consist of two main Islamic moderation or washatiyah Islam or elements; spirit and body. There are so moderate Islam, according to experts, has many expressions both contained in the

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holy book of the Koran and in the hadith of Islam actually prioritizes moderate, the Prophet Muhammad which describe the medial, and not exaggerated attitudes. need for balance as well as integration. Moderate attitudes in religion are in line In the same span of reasoning, with the attitudes it generates, namely, Sayyid Qutub (1971: 183) in his justice (al-'adâlah), balance or (tawâzun), commentary book, fi Dhilal al-Quran, and tolerance (tasâmuh). The principles of articulates the concept of wasath moderate Islamic teachings will lead people ,and to remain proportional, tolerant, inclusive ,(ﺨﻴﺎﺮﺍ) moderation) as superior/choice) so when interpreting the able to respect and respect diversity, not ,(ﻋﺪﻮﻻ) justice above verse, Qutub arguing that as radical, not extreme left or extreme right, ummatan wasathan, the chosen people, it is not old-fashioned, not rigid, but putting natural to be lined up to be witnesses for things in a proper and appropriate place. humans as a whole, when in their position The concept of wasathiyyah which as witnesses, they are committed to justice is derivatively rooted in the word wustha and accountability, besides that, continued which is found in several verses of the Qutub, ummmatan washatan actually Koran which allude to this concept, in M. Ghalib's perspective all of them have a .ﺍﻟﻤﻮﺍﺰﻴﻦ ;maintains equilibrium or balance Thus, Allah made Muslims positive connotation. This positive value is moderate; in an intermediate position, in the basis for why Muslims are claimed to as the ,ﺍﻤﺔ وﺴﻁﺎ ,order to be a witness to mankind's actions. be ummatan wasathan In the end, ummatan washatan, this will chosen, moderate and optional people as become a reference, reference and witness contained in QS.2 verse 143 above, as a about the truth and error of views and marker, continued M. Ghalib, that Muslims thoughts, as well as other isms. Islam in the are always in a moderate position, halfway context of moderation. Islam as a between two extreme poles (now and right). wasathiyyah religion that prioritizes a sense That is, Muslims through the affirmation of of justice (al-'adala), as the meaning the above verse, Muslims in the midst of understood by commentators such as M. followers of other religions, actually always Ghalib, Quraish Shihab and Islamic appear as the chosen people who become education experts such as Azhar Arsyad, witnesses (martyrs), or are used as role Muhammad Yaumi who saw a very strong models, role models in terms of truth, peace egalitarianism in Islamic teachings. and goodness. M. Ghalib's perspective regarding According to M. Ghalib again, the the concept of wustha which is interpreted universal moral message that can be drawn as moderate (Islam in the middle path), from the above verse regarding moderation Muhammad Al-Zuhaili in his book, al- in religion is that the position of Muslims as 'I'tidal fi al-Tadayyun: fikran wa-al- the middle community (ummatan sulukan, wa manhajan (2005: v)" suggests wasathan), actually always puts forward the that, Islam is a religion that invites a middle process of dialogue, social interaction that attitude (moderate, 'i'tidal), in all aspects of is not blocked by primordialism, including life, including moderate attitudes in carry open and inclusive. against all groups who out religious teachings; in the aspects of happen to come from different religious, faith, sharia, worship, morals, attitudes, and cultural, social and ethnic backgrounds. actions. Al-Zuhaili took the example of This shows that the wasathan Muslims Allah's command to be moderate (in the always uphold a fair attitude, including middle) in giving donations, not being when they become witnesses among extravagant and excessive in spending humans (‘ala al-nas). wealth, as Allah swt, continued Zuhaili, Everywhere on earth, we will prohibited being hunks/miserly. encounter diversity of religions, ethnicities, races, languages, gender and sexual

41 Muhammad Rais orientation. So, as God's creatures, we must So if the continuation of verse 143 then the martyr ,(ﻟﺗﻜوﻨﻮﺍ ﺸﻬﺪﺁﺀﻋﻠﻰﺍﻟﻨﺎﺲ) respect, appreciate, and accept this diversity reads and cultivate it in a peaceful coexistence. (witness) of human actions is the spirit. Some of the principles of practicing Islamic Likewise, if the context of our conversation teachings are wasatiyah (moderate) which is the spirit, then all humans are the same, are important in social interactions, both regardless of religion, including the with fellow Muslims and citizens who are affiliation of religious organizations. At this Christian, Catholic, Hindu, Buddhist, and point, we are brothers and even have the Confucian, including the principle of same national commitment, with a spirit tasamuh (tolerant), tawazun (equilibrium), that is equal to humans, they must be ukhuwah Islamiyah, ukhuwah wathaniyah, harmonious, tolerant, and avoid conflict. and ukhuwah insaniyah. Muhammad Yaumi, Islamic Regarding the interpretation of the Education Technology Expert at UIN concept of ummatan wasathan in surah al- Alauddin, when criticizing the fundamental Baqarah (QS. 2) verse 143, the dominant weaknesses of Benjamin Bloom's taxonomy tafsir scholars associate it with the middle (1956: 7) he then claimed, "our original ummah, for example M. Ghalib Matola and plans called for a complete taxonomy in the Quraish Shihab above and jumhur three major parts-the cognitive, the mufassirun, it seems that some Islamic affective, and the psychomotor domains . education experts at UIN Alauddin have ”with three components that are a concern chosen the same interpretation. relatively in the realm of education; cognitive, different, Azhar Arsyad, for example, psychomotor and effectual, which do not claims that the verse is irrelevant, provide space for the functioning of the borrowing Azhar's term "it doesn't fit" spirit and the spiritual, which are actually linking or 143 earlier with the discourse of vital elan in Islamic education. M. Yaumi religious moderation, by referring to the arrived at the exposition of surah al- oral dictionary book 'arabi, volume 2 page Baqarah verse 143, which many claim to be 215, in which Ibn Mandzur interpret the the middle/moderate ummah. In fact, in line with Azhar Arsyad, Muhammad Yaumi (ﺍﻤﺔ ﻮﺴﻄﺎ) concept of ummatan wasathan with the concept of spirit. also rejects this interpretation, according to Even though the verse clearly uses which the verse is actually related to the which means the ummah, human spirit. For him, spirit and spiritual (ﺍﻤﺔ) the concept are actually the umbrella for fulfilling the (ﻮﺴﻂﺎ) nation and people, and the concept which means middle, but for Azhar that is three components of Bloom's education. not what the verse means. Ummatan ism But the worst thing is, don't put it into parallel, even Bloom did not mention the (ﺍﻢ) mustaq which is rooted in the concept which means source, role model, and concept of the spirit in his classic book. M. mother. Derivatively the concept is related Yaumi elaborated his opinion by referring .a person who has to Surah Sajadah (QS. 32), verse 9 ,(ﻤﺆﻤﻦ) to the concept faith / faith, and if faith is the context of the So the concept of ummatan spirit. In the oral book of al-Arab, volume I, wasathan in the above verse has to do with (: 145) printed version published by Dar the spirit, not the middle (moderate) people. Maarif, Beirut, others The author finds the It is the spirit that is functioned to guard same description of the concept of the and organize human actions, which Allah ummat which elaborates Arsyad Azhar's breathed into Adam and his descendants. opinion or interpretation of verse 143 of the That spirit was also the witness for all human actions. Of ( ﺸﻬﺪﺁﺀﻋﻠﻰﺍﻟﻨﺎﺲ) al-Baqarah chapter which is claimed by scholars / intellectuals as the basis of course, the martyr (witness) for himself, Islamic wasathiyyah, as a moderate ummah. Rasulullah, continued M. Yaumi, became a witness for human actions which, if a little

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less, would be patched up with intercession. that use Islamic nomenclature, this anomaly The Prophet on the next day became a is often not free. witness and was responsible to man, and So, it would be appropriate for M. Allah gave him the capacity to intercede for Yaumi's suggestion, that education in the the ummah which he considered deserving future, including education in moderation, of. In the hadith qudsi Allah through the spirituality, and spirit become the basis for mouth of the Prophet Muhammad stated developing attitudes, and psychomotor, of that, "Rasulullah saw as abwăb ruh, while course Islamic spirituality, no longer in the Adam as was abwăb bodies. hegemony of Western reasoning which At this point, the authors find the often ignores aspects of spirituality, science alignment of Arsyad Azhar, M. Yaumi's tends to be freed from values, including thoughts with Syed Naquib al-Attas, a spiritual values. Spiritual centered in the leading Malaysian Muslim scholar, the heart, the heart/heart in the sense of heart, three of whom want to encourage the not the heart in the meaning of the liver. actualization of Islamic epistomology, Heart which is the center of the soul, not including in educational design that the heart/liver, is the meaning of M. Yaumi emphasizes spirit, wisdom and spirituality in more detail, apart from other terms that in the context of educational design. are vital in Islamic education, no exception religious moderation, which Azhar to moderation education, for example M. accurately associates the wisdom that exists Yaumi mentioned qalb, al-lubb, and al-sirr. in all religions, or belief streams throughout The brain which is the place for the universe. The essence of Islamic knowledge (cognitive) which is the center epistemology that can be grasped in the of education developed in the West-For M. reasoning of the three Islamic education Yaumi, is actually very limited, the time experts above is the doctrine that all the and space for its function is limited, just a treasures of knowledge come from Allah fraction of a second after we fall asleep, our (wa nufikha fῐhi min ruh manusia), humans brain automatically stops, but the spirit who receive the breath (hushul) of the spirit remains actively working continuously, so then each interpret this knowledge based on that humans can continue to surf the world their spiritual capacity, its spiritual or in dimensionless space (unseen) even faculties. The spirit in another place, though we are in a state of deep sleep, a Arsyad Azhar (2004: 21) sees in two state known as a dream. The spirit, who dimensions, namely the side of the human continues to actively work under Allah's mind and the side that is called the heart. control (grip), elaborates on his opinion M. So, for Azhar there is power of heart and Yaumi then refers to Surah al-Zumar power of reason (QS. 39) verse 42. Feeling the current reality, where deviations that often appear in plain sight, Mainstreaming of Religious Moderation corruption, collusion, nepotism, in Educational Institution manipulation, bullying, persecution, some Models of Implementation of the examples mentioned by M. Yaumi, Religion does not need to be are also carried out by people who have moderated, according to the opinion of the received formal education, it happens Minister of Religion, Fakhrul razi, it is because education is only driven by the precisely the religious pattern of Muslims interest of fulfilling cognitive, psychomotor that is crucial to be pushed to the middle by denying the importance of spirit/wisdom path, not exaggerating, claiming to be the which is the core in the epistemology of most correct and others that have the Islamic education. Although it cannot be potential to metamorphose into extreme denied that even in educational institutions holding and carrying out teachings. religion. And, one of the platforms that

43 Muhammad Rais actually becomes the habitat for the In fact, if we examine the textbooks transformation of the moderation value of used in schools and madrasas, the learning religious patterns according to the materials inherent in the messages and informants is through educational insights of moderation are sufficient. So institutions. Both internalization in formal, that, even though the implementation of informant and non-formal educational education with a moderate perspective on institutions. The process of mainstreaming religion is certain to be internalized- religious moderation is very crucial at this formally-in Education units, in fact, will not time, amidst the still erupting phenomenon be formed due to significant constraints, of violence that often takes refuge under the because the pre-condition has been built so cloak of religion, including in educational far, both the educational ecosystem which institutions. Look, for example, on some of from the start has encouraged moderate the research findings that have found this principles in religion, as well as national trend. commitment. Although it is not denied that Internalization strategy of religious until now it has been suggested that moderation insight through one of the educational institutions are one of the education centers; education units by first emergence of symptoms of intolerance, this designing this education, from the aspects can be proven through the results of of planning, institutional organization, authoritative research institutions. implementation to quality control of For example, we will easily get a learning which involves all components of message about Islam rahmatan lil alamin education, that is macro, while the micro (Islam as the sower of grace in the line, namely learning too In fact, it is well universe), which prioritizes safety, peace organized, and also measurable. and moderation in the context of a nation Affirmation of Bahaking Rama, Islamic that is not radical in carrying out Education Expert of UIN Alauddin, related neationalism so trapped in chauvimism and to the fundamental components in the racism. Look, for example, Madrasah and process of implementing education, it is Public Middle School daras books at almost important to provide it, in the framework of all levels, in madrasas and schools, for optimizing the internalization of value example, students get lessons that contain education in educational institutions, information about nationality, diversity, and including education with the insight of tolerance through several subjects, religious moderation. These elements including PPKN, Anthropology-Sociology, include: institutions, curricula, and teaching History , Akidah Akhlaq, Basir Said (54 methodologies which in Rama's designation years old), an anthropology-sociology have implications for the provision of teacher, stated that students get learning education and educational goals. material about ethnicity, race, religious Efforts to mainstream religious harmony, tolerance, cultural change, moderation in educational institutions, science and technology primary, secondary, and tertiary levels, as a Not only that, in the textbook written counter ideology against the increasingly as a textbook for strengthening character hardening pendulum of political-religious education in schools, the values and ideology that tends to be extreme; right and principles of moderation that are wanted to left. So, exclusivism that has emerged so be developed now and in the future, there is far, needs to be stopped and replaced with no difference with the values that exist in an inclusive religious insight, which leads character education. the. Look for example to co-existence among citizens of nations the book written by UIN Educational who are primordially different from their Technology Expert Alauddin Muhammad affiliation; religion, ethnicity, and language Yaumi entitled Character Education: Foundation, Pillars and Implementation,

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which discusses the values of religious and Not only in textbooks that focus is national character, including: religious, taught in class, but also on co-curricular honest, tolerance, democratic, nationalism, and extracurricular learning which is full of love for the land. water, peace-loving, religious and nationalistic activities that can responsibility, environmental care, be channeled to build religious insights that discipline, hard work, independence, are rahmatan lil alamin, and love for the friendly/communicating, and so on country, for example subjects PPKn, Not only the inculcation of History, Anthropology and Sociology, moderation values - if we see the similarity including the subject of Islamic Religious between the principles of religious Education in public schools which is moderation and religious and national inherent in learning materials that are full of values - or principles of religion and insights of religious moderation and nationality that have already been national moderation, tolerance, diversity, contextualized in the realm of education - in and harmony between and internally classroom learning through the facilities of religious communities. textbooks. earlier, but has arrived at the The messages of religious moderation process of internalizing religious values and are also easily found in the Decree of the principles that are graceful to nature, as Director General of Higher Education, well as nationalism in extracurricular Ministry of National Education Number learning as well as efforts to construct a 43/DIKTI/ Kep/2006 as a reference as in culture based on the character of mercy and the book Universal Islam, Spreading Islam a multicultural nationality. Look for as Religion Rahmatan Lil'Alamin, including example extracurricular activities that are the most actual guidelines for the full of national values such as scouting preparation of books. PAI daras text activities, flag ceremonies, UKS, published by the Directorate of Learning at arts/culture, leadership training, singing the the Ministry of Research, Technology, and Indonesia Raya national anthem every time Higher Education published a Textbook on a flag ceremony is held, commemoration of Compulsory Subjects for Islamic Religious religious holidays, national holidays , Education in 2016, in a guide to the respect for the symbols of the State, and all preparation of PAI daras books which are these values can easily be found at almost resonantly followed by all universities in all levels of educational units, activities to the country, actually The materials defend the State emphasized in the guide are full of values However, unfortunately according to and moral messages, with regard to the informant who is also an observer of religious moderation, the relation to Islam education, the understanding of nationality, and Indonesianism, which certain groups diversity, and tolerance (tasamuh) obtained often argue until now. Some of the by students in madrasas/schools is only materials contained in the PAI textbooks in based on learning in the framework of tertiary institutions with the insight of fulfilling the cognitive realm, only transfer religious moderation are as follows: 1) of knowledge from educators to students Harmony between religious communities: has not been acted upon. continue into a) Religion is God's grace for all, b) learning patterns that go beyond the Togetherness and religious plurality; 2) fulfillment of the cognitive realm of the Society: a) A civilized and prosperous students, this is recognized by educators at society, b) The role of religious Madrasah Aliyah, by making breakthroughs communities in realizing a civilized and to design extracurricular learning to build a prosperous society, c) Human Rights madrasah culture that has a diversity (HAM) and democracy; 3) Politics: The perspective. contribution of religion in politics, and the role of religion in realizing national unity

45 Muhammad Rais and integrity; 4) Politics: The contribution institutions has not been too optimal, of religion in politics, and the role of because it is still constrained by a number religion in realizing national unity and of educational components that are taken integrity for granted which are important elements in Government pressure for higher ensuring the achievement of learning, both education institutions to be concerned with in terms of quality, and competency the insight into religious moderation, in standards of graduates who actually have relation to nationality, love for the religious insight, moderate, their piety in can also be religion and state at the same time, is ,(ﺤﺐﺍﻠﻮﻁﻦﻤﻦﺍﻻﻴﻤﺎﻦ) motherland seen in the regulations governing the maintained, so that they remain protected guidelines for implementing group from influences that distort their religious personality development courses, as understanding regulated in the above regulation, especially At least, there are several offers from in article 2 which is full of religious and informants regarding the interaction of national messages, even serves as the main religious moderation insights in the mission of the Personality Development educational domain institutionally, of Course Group (MPK), the mission is: "to course with all the considerations regarding help students strengthen their personality so the strengths and weaknesses of this that they are consistently able to make basic integration pattern that can be adopted in values of religion and culture, a sense of the future, if this grounding of religious nationality, and love for the country , moderation will seriously objectify the throughout his life in mastering, applying government and other stakeholders. So, and developing the science, technology and according to informans that we can be art they have with a sense of responsibility. adopted one of some formulas as well as This mission is then contextualized in used before in other educational several related subjects in current empowering programme, in the framework universities, both religious education of strengthening religious moderation in courses and citizenship education courses. education units as one of the educational One of the materials directly related to the ecosystems, apart from households and the insight of religious moderation in Islamic social environment, including: religious education courses is the material The autonomy of religious of harmony between religious communities; moderation education, by positioning religion is a blessing for all; togetherness in subjects, religious moderation courses religious plurality. Likewise, material separately or relatively autonomous from relevant to religious moderation in the other subjects, or other subjects. In terms of context of nationality (hub al-wathan min optimizing the achievement of the goals al-iman), which is part of the citizenship and targets of learning/education, religious course material; Pancasila philosophy, moderation is projected to be achieved, national identity, and so on because it is more organized, structured and So, if from the substance side, the measured, starting from content standards, insight into religious moderation that puts graduate competency standards, assessment forward the principles of nationality, standards, standards for educators and tolerance, anti-violence, and local cultural education personnel, including learning accommodation, has been relatively tools, both curriculum, syllabus and RPP accommodated in learning in educational (Learning Implementation Plan). units; elementary, middle, and high, Integration model, this formula is an although it must be admitted that the important option to consider to be material still needs deepening and accommodated, but after going through a sharpening. The effectiveness of landing comprehensive study, of course, the flow is moderation values in educational an effort to integrate or integrate education,

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or on a micro scale learning with religious institutions, Muhammad Yaumi's opinion moderation insight, especially if we focus can be used as a reference, as written in one on at least four domains. which became the of his articles, "Character Education Values foothold for the Ministry of Religion; that work in Islamic Senior High School nationality, tolerance, anti-violence, and Settings". The UIN academic Aaluddin local cultural accommodation, then this mentioned several components that are type of education is integrated with other relevant in the context of internalizing subjects/courses, with the assumption that religious moderation education, including: all educators are given the authority to the curriculum, the process of instruction, integrate insights into religious moderation the quality of relationships, the handling of in every learning activity they mentor, discipline, the conduct of co-curricular which is projected so that students have activities and the ethos of the total. school insight and a moderate attitude, so as to be environment to foster good character in all able to fortify oneself so as not to fall into school members. Therefore, school should an extreme doctrinal puddle and go beyond teach morality. School will inevitably limits (exaggeration), both left and right. envelop its students in a moral climate Still have the capacity to moderate their Although it is indisputable that these pattern of diversity. For the current context, components are vital in learning the values this second option seems more open to or principles of religious moderation, for application than the autonomous choice, Muhammad Yaumi (2014: 144), there is where all educators are given the one component that should be ignored, responsibility to ensure that learning is namely the empowerment of a more inherent in the insights, values, and norms insightful school culture. the value order. of religious moderation At this point, the process of habituation or Enrichment Model, this model is prevalence of attitudes and behavior of the simply a supplement to subjects or courses spirit of nationality, tolerance and harmony that have been taught through and closes the space for bullying and classical/madrasay learning that is focused violence. in class. Religious moderation learning activities that are oriented as enrichment are Curriculum more often held outside the classroom, by A component that is also important to maximizing community activities. - be designed within the framework of curricular, extracurricular, and the internalizing the insight into religious development of the culture of moderation in the realm of education is the schools/madrasas or universities whose curriculum, including learning tools which ecosystems are more oriented towards are the result of a breakdown of the religious moderation (wasathiyyah Islam curriculum, syllabus and lesson plans - This model has advantages and aligned with the choice of models described effectiveness compared to the previous above - the curriculum is the heart of model, not only oriented to fulfill the education, that's what we usually hear. , in cognitive components - borrowing fact, it is always aligned with the goals to Benjamin Bloom's thesis - students by be achieved through education/learning, simply providing knowledge as is done in including synchronization with the the classroom, and limited to several demands of the times which are now methods, techniques, and learning changing very rapidly strategies. which is often dominated by the If later there is a program to lecture method strengthen religious moderation in Still regarding the choice of the educational institutions, especially formal internalization model of religious education, both through strengthening and moderation values in educational enriching material related to elements that

47 Muhammad Rais are part of religious moderation moderation which needs to be considered in programmed by the government, then one efforts to develop later curriculum. of the main elements that needs to be The curriculum was developed with developed is the curriculum, by reviewing the aim of strengthening religious re-rationality, basic framework, moderation in the future, then the designer implementation mechanism until later ensures the formulation of Graduate evaluation. The foundation of curriculum Competency Standards (SKL) as the goal of development that is oriented towards a mainstreaming religious moderation more moderate perspective must be clear, programmed by the government, at least both sociological, philosophical, graduates have a standard of knowledge, conceptual, and even juridical understanding, and attitudes as well as In terms of development rationality, habituation - and this is the most important for example, it is necessary to clarify the -moderate in religion, nation and state, basis of argumentation and context which is especially knowledge, understanding, the reason for the consideration of the need attitudes, and habituation in terms of for curriculum development by nationality, tolerance, anti-violence and accommodating and also strengthening the culture. values and principles of religious To set a competency standard for moderation, especially in learning curricula graduates with religious moderation in that are directly related to religion and mind, is not a difficult matter, because religion, for example Islamic Religious several subjects/courses have included Education, Likewise subjects/lectures on materials that are substantially full of the religious and national relations, for example values and principles of religious material on diversity, harmony between moderation. So, directly the standard of religious communities, tolerance which is learning content that will be outlined in the part of the learning materials for Pancasila curriculum development process that was and Citizenship Education, Sociology/ previously in some of the subjects/lectures, Anthropology, and so on. only needs strengthening or sharpening that If we look at the issues that have is in line with the competency standards of been developing so far, it seems that the graduates above. Because to meet the rationality that underlies the program of competency standards of graduates with mainstreaming religious moderation is the moderate insight, strengthening the material condition of the nation when it is facing in some of these subjects is a necessity, the tough challenges, both internally and formulation must be detailed and externally, with widespread intolerance to measurable. Thus, it needs to be ensured extremism, including in educational that the subject/course materials that will be institutions. Indonesia is now in the trap of taught, whether in class, co-curricular emergency extremism. The issue of activities, extracurricular activities and the spreading extremist ideology to public creation of a school/madrasah cultural spaces, mosques, campuses, state-owned environment are fully designed and oriented companies, majelis taklim, and even formal to form the insights and moderate attitudes education institutes is suspected of being of students. exposed to an understanding that leads to Regarding the strengthening of religious understanding which tends to be learning materials, the standard of content extreme. Authoritative research institutions, of each subject/course must be maintained but also the fact that learning materials are in coherence with the previous Competency often found in textbooks, such as the Standards for graduates, so the needs Khilafah. That is the general rationalization analysis must be clear, if the need in the of the importance of strengthening religious future is the birth of a generation that has moderate religious insights and holds the

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principle of nationality which is strong, achieved in learning activities are difficult then the standard content of the to achieve optimally. subjects/courses they will get in These considerations are important schools/madrasahs, or colleges must be as to observe before choosing a learning concrete as possible, should not be design, including religious moderation. normative, and from the start it is well Educators with qualified knowledge related formulated in the section on the learning to learning materials will be effective if the objectives of each subject/course selection of learning designs chosen is also In addition, curriculum developers right. Conversely, a lot of educators' who have a religious moderation knowledge is not effective if the design and perspective need to ensure competence, learning methods are irrelevant, for namely moderation, which will later example the dominant lecture method. It's become a common thread, or which binds not wrong, if from the beginning Barbara all material related to religious moderation Gross Davis in Tools for Teaching (2009: in some of the subjects/courses described 3) warned to be careful in designing above, for example social competition, learning, because this stage is claimed to be spiritual competence, academic competence, the most difficult and determines the as parameters/markers that all these effectiveness of the learning process subjects/courses contribute to and also The ineffectiveness of learning so support the formation of insights and far has been confirmed by the above theses, moderate attitudes of students, or graduates, it seems that some educators do not really of course in accordance with the goals of pay attention to the importance of learning national education. Concretely, competence design as the main determinant of achieving as a qualification of students which learning/educational goals. In fact, what has includes knowledge, understanding, surfaced in the reality of education is the moderate attitudes which are formed pressure on educators to meet class hours through education/religious moderation per week according to the minimum learning. standards set by the Government, and even worse, the compensation / rewards given to Learning Strategy educators through professional allowances Strengthening the values and (certification) are not determined on the principles of religious moderation through achievement of learning objectives, but learning in (formal) education units, both in determined things that are not substantial, primary, secondary and tertiary education namely the fulfillment of school hours. Not units, by selecting the application model to mention the administrative burden that has been stated previously, needs to be imposed on educators that they don't carefully prepared, before the learning deserve to do, psychologically disrupting design will be carried out. Benchmarking of their profession. So it is only natural that educators, and educational staff. So it is according to M. Yaumi, the expectations important for educators to consider what aimed at educators and lecturers, to design material to teach, the best mechanism that learning optimally are often not achieved. can be chosen to teach it, and ensure ways Duties and responsibilities which is often that allow students or students to participate imposed on educators and lecturers, actively in the learning. It is correct to according to M. Yaumi, is often not claim M. Yaumi, Educational Technology fulfilled due to limited time and/or Expert of UIN Alauddin, regarding the opportunities, because some have been importance of awareness of educators and drained for things that are not directly learning designers, that learning is not related to the essence of learning/lectures systematically designed, so the goals to be In addition to that, because the quality of our educators is not in line with

49 Muhammad Rais the latest demands of the world of value of religious moderation, requires education, their knowledge is still limited in good planning. At this point, it is important this regard. The acceleration of educational that the learning device and or design be transformation mediated by increasingly prepared carefully, as a guarantee of sophisticated technology, is often not optimal efforts to internalize or instill the overtaken by our educators. educators who values and principles of religious already enjoy the comfort zone; status quo moderation in future education units, by only fixating on learning tools that have especially in formal educational been used for years. Yaumi also indicated institutions, the focus of this research is , that, some educators and lecturers design and learning tools. With the considered the learning they wanted to be assumption, that the achievement of the able to be mastered so that they felt no need learning objectives of religious moderation for learning designs. In line with Yaumi, is very much determined by the learning Azhar Arsyad Islamic Education Expert at design and the tools that mediate it. UIN Alauddin, Gowa, admitted that the Borrowing Azhar Arsyad's ideas in field of learning in general always developing scientific integration at UIN experiences the impact of resonance Alauddin through three capacities, which developments and discoveries in the fields are actually installed, including: academic of skills, science, and technology development; institutional development and The impact of this influence, management systems; human resource continued Azhar Arsyad, is evident in the development, and development of efforts to reform the learning system that equipment or infrastructure. Why is that touches not only the physical but also non- important? Because the internalization or physical domains related to the quality of inculcation of moderation values in educators and education personnel, which religion, if we refer to Azhar Arasyad, requires them to be qualified in the realm of demands changes that are fundamental in knowledge, capability, skills, creativity and nature. Both thought patterns, attitude innovation. , as a sign that they are patterns and behavior patterns. So, no professional. Azhar Arsyad seems to be longer trapped in one aspect; cognitive sich, consistent with the discourse rolled above, but beyond to habituated behavior by exploring the path of actualizing Islamic (habituation) cosmopolitanism, mainstreaming Parallel to Thomas Lickona's moderation in carrying out religious reasoning, Azhar Arsyad (2006) also teachings, centered in the UIN which he led emphasizes value education, including for 2 periods with proud achievements, religious moderation, of course, including including his success in pushing for status character values with the following stages: transfer with a wider IAIN mandate. knowing the good; want the good (desiring become a UIN. As he himself admitted, the good); and doing something good (and UIN Alauddin, who was ordained as the doing the good). Through implementative- center of Islamic civilization, was oriented reasoning, Azhar encourages the encouraged to become the center of a need for a dialogical style to be developed knowledge database system that was and provides an understanding of global cosmopolitan, neutral, without barriers to phenomena of life and taking lessons from the preferred school or school or any what is happening so that a touch of touch particular paradigm, he explained. is created on the mind and heart. Integration of science and technology and religious Tools and Learning Design teachings need to be realized immediately Azhar Arsyad in Learning Media and a comprehensive understanding of (2019: 67) emphasizes that effective religion, peace and universal, needs to be learning, including the cultivation of the realized.

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The three domains affirmed by tolerance, anti-violence, and local cultural Thomas Lickona in an effort to establish a accommodation. Of course, with the efforts value order, including religious moderation, of teachers to avoid the pathology of Azhar more comprehensively orientates conventional education so far, which only towards; First, integration (education of the concerns the fulfillment of one component; whole man), as formulated by Sayyid In fact, if the context is religious Qutub that education is actually holistic, not moderation education, then, in fact, necessarily partial; jismuhu (al-Kậ'in al- consider the fulfillment of the affection / Basyarῑ) wa a'qluhû wa rûhuhû, hayậtuhu conation realm with an orientation to al-mậddiyah wa a-'ma'nawiyyah; education assessing the attitudes of students - without landscape in Qutub's reasoning which intending to ignore other components - prioritizes balance (equilibrium) between which are capable of carrying the values of spiritual development-dzauq, ratio-intellect, religious moderation. Especially later when and body. Second, sustainability, Azhar they have enter a new world; carry out the Arsyad (2006: 17) directs added value self-actualization process, in this context education to continuity / sustainability in the reciprocal concept, to borrow the framework of increasing the Muhammad Yaumi (2014: 165). It is capacity/quality of oneself. Of course it is important for educators to pay attention to in line with the principle of long life that, the self-development of students will education which will result in life-long certainly experience reciprocity related to Third, parity / what they originally learned, including the .(ﻤﻦﺍﻠﻤﻬﺪﺍﻠﻰﺍﻠﺤﺪ) education synchronization , students in this realm, lessons that are absorbed in their what happens to families and communities, environment, this cycle will play a role so as not to cause what Al-Bouty calls Al- when they later actualize themselves. Mujtama 'al-Mutanậqidh. On the one hand, morals and moral values are taught, on the CONCLUSION other hand it is trampled in practice (Azhar Based on a qualitative description, Arsyad, 2006: 18). related to the data and information inherent in the perspective of key informans, who in Evaluation fact are religious and educational figures. In Azhar Arsyad in Learning Media general, understand the government's ideas (2019: 217) claims that evaluation is an and mission regarding the mainstreaming of integral part of the instructional domain. religious moderation. As an Islamic The ideal, continued Azhar, is that the intellectual, it would be appropriate if the effectiveness of the implementation of perspective is always based on the Koran learning can be measured from two things; and hadiths that emphasize Islam as a 1) empirical evidence regarding the moderate religion. And, the principle of learning outcomes of students produced by moderation (wasathiyyah) of Islam is in the instructional system; 2) evidence that fact equivalent to the principles or values of shows how much the media or media religious moderation that the current programs contribute to the success and government promotes. Includes: nationality, effectiveness of the instructional process tolerance, non-violence, and accommodation Achievement of standards of religious of local culture is projected to be moderation education requires parameters internalized, disseminated on all fronts, or rather a standard of assessment, of course especially in educational institutions. In the a more specific assessment pattern, by contest of mainstreaming religious measuring the movement of moderation, at least four values will be transformational behavior of students internalized, which will eventually become before and after participating in all religious the main stream, which are directly or moderation learning materials; nationality, indirectly projected to become counter

51 Muhammad Rais narrative towards religious and nationalism REFERENCES that are not in line with moderate Islamic Arsyad, Azhar, 2019. Media Pembelajaran, values and threaten the integrity of the Cet. 21, Depok: PT Republic of Indonesia. RajaGrafindo Persada. In the context of the application of religious moderation in (formal) ------, 2004. Langkah Pasti Menuju educational institutions, this process will Universitas, Makassar: Alauddin actually be easier to do, because the values Press that want to be developed have so far ------, 2005.Jejak Langkah Menuju become part of learning material in several Pusat Peradaban Islam di relevant subjects / courses. Not only Indonesia Timur, dalam Hadi learning in the classroom, even some Mapuna (ed), Dulu IAIN Kini extracurricular activities are loaded with the UIN Alauddin, Makassar: cultivation of these values, for example, Alauddin Press. scouts, and so on, including programs to ------, 2006.Membangun Karakter strengthen character education that are in Bangsa Di Bawah Naungan line with the values that will be instilled in Nilai-Nilai Al-Qur’an Di Era religious moderation education Global, makalah yang Then, if the idea of moderation in disampaikan orasi ilmiah dalam religion is to be implemented in the realm rangka Wisuda Universitas Iqra of education, then some components are Pulau Buru Namlea, pada actually prepared carefully so that they do tanggal 10 September 2006.. not overlap, and even appear to be duplicated with other programs, starting ------, 2009.Membangun Tradisi from the pattern of application, there are Hikmah, Mengasah Inner several options, with their respective Capacity, Makassar: Alauddin advantages and disadvantages, including: Press autonomous, integrative, collaborative, and ------, 2010.Sel Cemara: Integrasi enrichment models. In addition, what is dan Interkoneksitas Sains dan also very urgent to formulate is the right Ilmu Agama, dalam Nanat Fatah curriculum, tools and learning design, (ed): Strategi Pendidikan, competencies and exemplary examples of Yogyakarta: Pustaka Pelajar educators and education personnel, including an assessment model which of ------, 2016, UIN Alauddin dan course is more oriented towards attitudes Tugas Membangun Masyarakat and behavior so that they are no longer Muslim dan Lebih Berkeadaban, trapped in the learning pathology that has Makassar: UIN Press been going on so far , is more focused on Al-Asfahani, al-Raghib, 2005.Al-Mufradat fulfilling the cognitive realm. fi Gharib al-Quran, Beirut: Dar al-Ma’rifat. ACKNOWLEDMENT The article in front of the reader is Al-Biqa’i, Ibrahim Ibn Umar, 1480.Nadz the contribution of many people who al-Durar fi Tanasub al-Ayat should get appreciation from the author, wa al-Suwar, Juz I, Kairo: including key informants, research Dar al-Kitab al-Islamy. consultants, and the editorial team of the journal educandum who have received and edited this article. The author sincerely thanks you for your supports.

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