Nur Ainiyah

The Manifestation Of Religious Moderation As A Middle Way To Face Left And Right Extremism Within The Scope Of State Islamic Religious University

Introduction

The manifestation of religious moderation as a middle way to face left and right extremism within the scope of state islamic religious university. Discover religious moderation as a middle path against left (liberalism) and right (radicalism) extremism at State Islamic Religious Universities. Fosters inclusive, tolerant youth.

Abstract

Abstract: This paper aims to discuss the manifestation of religious moderation as a middle way to deal with left-wing (liberalism) and right-wing (radicalism) extremism within the scope of the State Islamic Religious University (PTKIN). This study emphasizes a qualitative approach with analytical-descriptive studies. The results and discussion of this study show that the concept of religious moderation requires religious people to be more inclusive (open) and not exclusive (closed). Religious moderation is not only an effort to mediate groups that are radical or extreme right, but also our efforts to mediate those who are liberal or extreme left. PTKIN as a forum for Islamic education under the auspices of the Ministry of Religion has an important role in giving birth to a moderate and tolerant young generation with a complex understanding of multiculturalism. Therefore, the manifestation of moderation in religion within the scope of PTKIN in the form of Religious Moderation Houses, religious courses, and the real role (realization) of religious moderation for each individual can lead us to the middle path to face left-right extremism within the scope of PTKIN as well as strengthen the concept of religious moderation that has been built. These aspects can channel us to harmony and harmony in the midst of diversity and diversity within the scope of PTKIN, even wider than that. The existence of this research is expected to be able to make academics and research to develop more widely related to the manifestation of religious moderation in all its forms and efforts, so as to give rise to new innovations to strengthen religious moderation in Indonesia.

Review

This paper addresses a highly pertinent and critical topic concerning the manifestation of religious moderation as a bulwark against left and right extremism within State Islamic Religious Universities (PTKIN). The chosen focus on PTKINs, as key institutions for shaping the intellectual and religious landscape of young generations in Indonesia, adds significant relevance to the study. The abstract clearly articulates the paper's aim to explore how religious moderation serves as a 'middle way' to navigate the challenges posed by liberalism and radicalism, employing a qualitative, analytical-descriptive approach. Given the increasing global and national polarization, this research promises valuable insights into fostering a tolerant and inclusive religious understanding. The abstract effectively highlights several key findings and proposed strategies. It emphasizes that religious moderation necessitates inclusivity, advocating for a balanced mediation between both liberal and radical extremes, rather than solely focusing on radicalism. The pivotal role of PTKINs in cultivating a moderate and multicultural understanding among students is well-articulated. Furthermore, the abstract identifies concrete manifestations of this moderation, such as the establishment of Religious Moderation Houses, the integration of religious courses, and the individual realization of moderate principles. These proposed avenues for strengthening religious moderation, ultimately aiming for harmony and diversity, offer practical implications and a clear direction for further exploration within the full manuscript. While the abstract presents a compelling case for the study's importance and its proposed findings, several areas warrant deeper consideration in the full paper. The methodological description, "qualitative approach with analytical-descriptive studies," is rather broad; the full text should elaborate on specific data collection methods (e.g., interviews, observations, document analysis) and the analytical framework employed to support its conclusions. Moreover, while manifestations like "Religious Moderation Houses" are mentioned, the abstract lacks specifics on how these initiatives are implemented and, crucially, how their effectiveness in combating extremism was observed or measured within the study's scope. A more robust theoretical grounding for "religious moderation" itself, contextualizing it within existing scholarship and clarifying its operational definition for the study, would further enhance the paper's academic rigor.

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