Muhammad Nasir, Abdullah Khusairi

ISLAM TRANSNASIONAL : TANTANGAN BAGI MODERASI BERAGAMA DI INDONESIA

Introduction

Islam transnasional : tantangan bagi moderasi beragama di indonesia. Menganalisis tantangan Islam Transnasional terhadap Moderasi Beragama di Indonesia. Menyoroti ekstremisme kelompok transnasional dan respons kebijakan publik pemerintah.

Abstract

This article discusses the impact and challenges of Transnational Islamic groups on strengthening Religious Moderation in Indonesia in promoting a balanced, tolerant and peaceful understanding of Islam, both at the local and global levels. This article was written using the exposition report method which relies on the strength of the author's opinion in reviewing literature facts about Transnational Islam and Religious Moderation in Indonesia. The concepts of Transnational Islam and Religious Moderation in this article are positioned in a face-to-face relationship, where Transnational Islam is positioned as a challenge for strengthening Religious Moderation in Indonesia. This article concludes that Transnational Islamic Groups, which in terms of ideology and religious practices contain a spirit of religious exclusivism, exclusivism, and violent extremism, are a challenge to religious moderation in Indonesia. These three spirits were formulated by the religious moderation program with the abbreviation REEVE. Based on these three challenge formulations, it can be understood that Strengthening Religious Moderation as a public policy is the Indonesian government's response to exclusive, extreme and radical religious practices which have a negative impact on the harmonization of social life in society and at the same time endanger the integrity of the Republic of Indonesia.

Review

This article addresses a highly pertinent and critical issue concerning the dynamics of religious life in Indonesia: the challenges posed by Transnational Islamic groups to the nation's efforts to foster religious moderation. The abstract effectively outlines the paper's central argument, positioning Transnational Islam, characterized by ideologies of exclusivism and violent extremism, in direct opposition to the goals of a balanced, tolerant, and peaceful understanding of Islam. The article employs an "exposition report method," which relies on the author's interpretation of existing literature, to conclude that these groups represent a significant threat to social harmony and national integrity, framing the government's religious moderation program as a necessary response. A key strength of the paper lies in its timely engagement with a pressing socio-political issue in Indonesia, providing a conceptual framework that identifies specific ideological elements (dubbed "REEVE": religious exclusivism, exclusivism, and violent extremism – though the repetition of "exclusivism" may be a typo requiring clarification) that challenge moderation. The direct "face-to-face" confrontation framed between Transnational Islam and Religious Moderation highlights the perceived urgency and stakes involved. However, the abstract's description of the methodology as primarily "relying on the strength of the author's opinion in reviewing literature facts" raises questions regarding the transparency and systematic nature of the literature review process. A more explicit articulation of the criteria for selecting and analyzing literature, and how potential counter-arguments or nuances within the discourse on Transnational Islam are addressed, would enhance the academic rigor. Overall, this article makes a valuable contribution by spotlighting the ideological dimensions of Transnational Islam as a significant impediment to religious moderation in Indonesia. To strengthen the paper further, a clearer definition and distinction between the elements of the "REEVE" framework (especially regarding the repeated "exclusivism") would be beneficial. Furthermore, while the author's opinion is the driving force, incorporating more specific examples or brief case studies of how these transnational groups manifest their challenges within the Indonesian context could provide richer empirical grounding. Despite these points for consideration, the article's clear stance and policy-relevant conclusions regarding the Indonesian government's response to radical religious practices make it an important read for scholars and policymakers alike.

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