Ahmad Bustomi

THE CHARACTERS AND OBSTACLES OF ISLAMIC MODERATION PRACTICE

Introduction

The characters and obstacles of islamic moderation practice. Explore Islamic moderation's characteristics & obstacles in practice, countering radicalism in Indonesia to position it as a global trendsetter.

Abstract

Abstract: This article can give explanation about Islamic moderation values as good way to make Indonesia which has the biggest Islam Follower in the world becomes trend setter of the world. This article come due to the danger of radicalism which stronger in 212 movement. For more specific it will be more docuse onto character and the obstacle in practice. This research is library research and Data collected method uses deskriptiv-interpretation. Data consist of primer data and secondary data. The result of this research show first, Character of Islamic Moderation consist of six character: Base on divinity (Rububiyah), Base on prophetic guidance, Compatible with human fitrah, Without conflict, Consistent, Universal and comprehensive. Second, Obstacles of moderation practice (Islam Washatiyyah) consist of Foolishness, Fanaticism of faction (Ta’asub) snd Exaggeration. Keyword: Moderation Practice, moderate character, religious moderation obstacle.                                                            Abstrak: Artikel ni memberikan penjelasan tentang nilai-nilai moderasi Islam sebagai jalan terbaik untuk membuat Indonesia yang memiliki pemeluk agama Islam terbesar di dunia menjadi pusat perhatian dunia. Tulisan ini hadir dikarenakan bahaya radikalisme yang semakin menguat pasca Gerakan demonstrasi 212. Lebih spesifik lagi akan menjadi lebih difokuskan terhadap karakteristik moderasi islam dan hambatan-hambatan moderasi Islam dalam praksisnya. Penelitian ini adalah penelitian kepustakaan dan metode pengumpulan datanya adalah interpretasi deskriptif. Data terdiri dari data primer dan data sekunder. Hasil penelitian menunjukkan bahwa pertama, Karakter moderasi islam terdiri dari enam karakter, yaitu Berasaskan Ketuhanan (Rububiyah), Berlandaskan petunjuk kenabian, kompatibel dengan fitrah manusia, terhindar dari pertentangan, konsisten, bermuatan universal dan komprehensip. Kedua, hambatan dari praktik moderasi (Islam Washatiyyah) adalahKebodohan, fanatisme golongan, sikap berlebih-lebihan.

Review

This article addresses a highly relevant and critical topic: the practice of Islamic moderation and its challenges, particularly in the context of Indonesia's aspiration to be a global model. The authors aim to elucidate the values of Islamic moderation, motivated by the perceived rise of radicalism following the 212 movement. Employing a library research methodology with descriptive-interpretative data collection, the study identifies six core characteristics of Islamic moderation, including its basis in divinity, prophetic guidance, and universality. Concurrently, it pinpoints three significant obstacles to its practice: foolishness, factional fanaticism (Ta’asub), and exaggeration. The abstract effectively outlines the paper's motivation, scope, methodology, and key findings, setting the stage for an exploration of crucial themes in contemporary religious discourse. The paper's strength lies in its timely engagement with the pressing issue of religious extremism and its proactive approach to promoting moderation. By systematically outlining the "characters" of Islamic moderation, the study provides a useful framework for understanding its principles, which could serve as a valuable reference for scholars, policymakers, and religious leaders. Furthermore, the identification of specific "obstacles" offers a practical insight into the challenges faced in implementing these moderate values, which is essential for developing targeted interventions. The ambition to position Indonesia as a global trendsetter in Islamic moderation is commendable and highlights the paper's potential contribution to broader discussions on global religious harmony. However, the abstract leaves some areas requiring further elaboration for a comprehensive understanding of the research's depth and impact. While the methodology is stated as "library research" with "descriptive-interpretation," a more detailed explanation of how this interpretation is applied to primary and secondary data would enhance clarity. The abstract posits that understanding these values is a "good way" for Indonesia to become a "trendsetter," but the causal mechanism or the specific analytical bridge between merely identifying characters/obstacles and achieving this ambitious goal is not explicitly articulated within the abstract's findings. Future iterations or the full paper would benefit from demonstrating how the identified characters and obstacles directly inform strategies or pathways for Indonesia to counter radicalism, particularly in relation to the 212 movement, and thereby solidify its global leadership in moderation.

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