MODERATION OF ISLAMIC EDUCATION

LECTURER

Dr.H Ali Akbarjono M.Pd

Created by:

Grup 3

Reno Andrean s 2323230011

Repsi Jemesti 2323230012

Sendi Mellya 2323230019

CLASS 1(A)
ENGLISH STUDY TADRIS PROGRAM
FACULTY OF TARBIYAH AND TADRIS
UIN FATMAWATI SUKARNO BENGKULU
2023/2024
 Foreword

Praise be expressed to the presence of Allah SWT. Thank you for all His grace so that this paper
can be prepared until it is finished. We do not forget to express our gratitude for the assistance
from those who have contributed by providing both thoughts and materials. The author really
hopes that this paper can increase the knowledge and experience of readers. In fact, we hope
even further that readers can put this paper into practice in their daily lives. We as authors feel
that there are still many shortcomings in preparing this paper due to our limited knowledge and
experience. For this reason, we really hope for constructive criticism and suggestions from
readers for the perfection of this paper

Bengkulu, Oktober 2023

Writer
 list of Contents

CHAPTER 1INTRODUCTION 3

A. Background 3

B. Formulation of the problem 3

C. Objective 4

CHAPTER II DISCUSSION 5

A. Moderation in Islamic education....................................................................................................5

B. How to apply moderation in Islamic teachings 5

C. Principles of Islamic moderation 6

D. The values of modernizing Islamic education

E. Implementation Islamic moderation in Indonesia 6

CHAPTER III CLOSING

A. Conclusion.........................................................................................................................
 CHAPTER I

INTRODUCTION

A. Background

Moderation is a central principle of Islam. Moderate Islam is a religious understanding

that is very relevant in the context of diversity in all aspects of religion, practice, ethnicity
and the nation itself. Moderate in the sense of al-wasath as a model for balanced thinking in
the interaction between these two conditions. At least we can realize that there is always
conformity with the actions that refer to it, in accordance with the principles of belief,
worship, and Islamic ethics. (Yunus, 2018: 189). A moderate attitude is a form of proof of
the 2nd principle of Pancasila which reads “just and civilized humanity”. Fair values which
means putting things in their proper place or doing injustice. Being civilized means having
ethics in how we treat other people or respecting others beyond the differences we have, such
as preferring peace in a dispute (verbal or physical), which is the goal of moderation itself.

The most basic understanding in recognizing the moderation taught by Islam has been
mentioned in the Koran with the term al-wasathiyyah with various differences in the
understanding of the word moderate itself. Therefore, this basic understanding can be used as
the root in understanding true Islamic moderation (Hanifatulloh, 2021). Ibn Assyur defines
the word wasath with two definitions. First, the definition according to language, the word
wasath means the one in the middle or the one at the end. Second, the definition according to
the term, the meaning of wasath is Islamic values that are built on straight and middle
thinking, not excessive in some things

Education is the process of forming basic intellectual and emotional skills with nature
and fellow humans. Education is the translation or latent skills of individual students into
actual skills to improve their physical and mental standards of living. So it can be concluded
that education is the process of changing the attitudes and behavior of a person, group of
people in an effort to mature humans through efforts and teaching and training

Islamic education is also the main form of personality, namely the Muslim
personality, a personality that has Islamic religious values, makes choicesmaking decisions
and acting based on Islamic values, and being responsible in accordance with Islam. Islamic
 education is education whose aim is not to shape individuals into creatures with a self-styled,
high status according to Allah SWT and the content of education is to realize the goals of
Allah SWT’s teachings

Moderation of Islamic education is an effort in education that brings Islamic values

that can be accepted by all groups and is in accordance with needs without having to
discriminate or dichotomy in its implementation. But prioritizes diversity in various aspects
of Islamic education, both from planning, content and implementation

B. Formulation of the problem

1. What is the meaning of moderation in Islamic education

2. How to apply moderation in Islamic teachings
3. What are the principles of Islamic moderation
4. What are the values of modernizing Islamic education
5. What about the implementation of Islamic moderation in Indonesia

C. Objective

1. To understand the meaning of Islamic moderation education!

2. To find out how moderation is implemented in Islamic teachings!
3. To know the principles of Islamic moderation!
4. To understand the values of modernizing Islamic education
5. To find out the purpose of implementing Islamic moderation in Indonesia!
 Bab II

DISCUSSION

A. What is the meaning of moderation in Islamic education

Moderated Islamic education is education that brings Islamic values that can be
accepted by all groups by applying the values of tawasuth, tawazun, i'tidal, tasamuh,
musaawaah, shura, islah, awlawiyah, tathawur wa ibtikar, tahaddhur, tanawwu' and
uswah. examples of religious moderation mutual respect and respect for different
religious celebration characteristics of religious moderation national commitment,
tolerance, non-violence and respect for cultur
Religious moderation also teaches the importance of practicing religious values in
daily life, such as honesty, compassion and peace. This can help improve the quality of
life and maintain harmony in the surrounding environmen four indicators of religious
moderation national commitment, tolerance, non-violence, and respect for local culture
Whice includes religious moderation Religious moderation is reflected in a national
commitment that upholds diversity, tolerance that respects differences in beliefs, rejection
of all forms of violence in the name of religion, and acceptance and accommodation of
the rich culture and traditions that exist in society.

B. How to apply moderation in Islamic teaching

Moderated Islamic education is education that brings Islamic values that can be
accepted by all groups by applying the values of tawasuth, tawazun, i'tidal, tasamuh,
musaawaah, shura, islah, awlawiyah, tathawur wa ibtikar, tahaddhur, tanawwu' and
uswah. how to apply religious moderation in everyday life:
for example, people who live around different places of worship, such as mosques,
temples, or monasteries, respect each other by keeping the environment clean, controlling
noise, and not disturbing ongoing worship activities
 Religious moderation is very necessary as a solution so that it can be an important
key to creating a harmonious religious life, harmony, peace and balance, both in personal
life, family, community, state and religious life.

C. Principles of Islamic moderation

Islam actually has very strong principles of moderation, including justice, balance
and tolerance which are part of the understanding of ahlus sunnah waljama’ah formulated
by Imam al-Hasan Asy’ari and Abu Mansyur al-Maturidi in the field of faith, and
following one of the four schools of thought (Hanafi, Maliki, Syafi’I and Hanbali) in the
field of sayari’ah and in the field of Sufism following al-Ghazali and al-Junaidi al-
Baghdadi.
One of the characteristics of ahlus sunnah waljama’ah is that they are always able to
adapt to situations and conditions, therefore ahlus sunnah waljama’ah are not narrow-
minded, not rigid, not exclusive, and also not elitist, let alone extreme. On the other hand,
ahlus sunnah waljama’ah can develop and at the same time it is possible to break the
hunger that has been conducive. Of course, these changes must still refer to the paradigm
and principles of as-salih wal-aslah, because this is an implementation of the rules of al-
muhafazah alal-qadim as-salih wal-akhzu bi-jadid al-aslah, including efforts to equalize
steps according to conditions. developing now and in the future.
Aswaja with the values contained in it such as justice. Balance and tolerance are
able to appear as a teaching that has a flexible, moderate and flexible character. This
flexible and flexible attitude may be able to lead to the acceptance of this understanding
by the majority of Muslims in Indonesia.

D. The values of modernizing Islamic education

To realize the implications of Islamic education that is rahmatal lil alamin and insan
kamil, there are several Islamic values that need to be understood and practiced in the
process of advancing Islamic education, including:
a) Tawasuth, which is an attitude that is not too right. (fundamentalist). Not too left
(liberalist), always in the middle or middle between the two
b) Tawazun, namely balance. Tawazun means giving what is taken for granted
without adding or subtracting. Tawazun is very urgent in an individual’s life as a
Muslim. As a human being and as a member of society
c) I’tidal, linguistically means: straight and firm, the meaning is to put things in their
place and carry out rights and fulfill obligations proportionally. I’tidal is part of
implementing justice and ethics for every Muslim
d) Tasamuh. Means to be tolerant or tolerant, the meaning is to tolerate or accept
differences with a light heart. Tasamuh is an attitude or attitude different views
and willingness accept different views
e) Meaning equality, means equality and togetherness as well as respect for fellow
human beings as creatures of Allah, this shows that all humans have the same
dignity and worth regardless of gender, race or ethnicity, the high and low of
humans is only based on piety and only God knows the essence
f) Shura, meaning mutually explaining and negotiating or asking each other and
exchanging opinions regarding a matter, the function of which is to find the best
way for the common good
g) Islah, namely repairing, reconciling and eliminating disputes or damage so as to
create peace and harmony in life
h) Awlawiyah. Namely prioritizing priority matters by prioritizing matters that
should be prioritized over other matters that are not primary according to the
period and time of implementation
i) Tathawur Wa Ihtikar, namely dynamic and innovative, always open to making
changes in accordance with current developments and creating new things for the
benefit and progress of humanity
j) Tahaddhur, namely upholding morals, character, identity and integrity as khairu
ummah in the life of humanity and civilization
k) Tanawwu”, namely diversity, this is something that cannot be avoided because it
has become sunnatullah. Because in any society there will be diversity in various
things, including ethnicity, religion, language and belief: (1) Uswah, namely
 example, A Muslim must be an example for other people, because basically a
person being a Muslim is inherent in himself as a preacher who invites goodness.
Meanwhile, a person who calls for goodness is to be successful in his calland
followed by many people should based on example

E. Implementation of islamic moderation in indonesia

Strengthening religious moderation is one of the main indicators as an effort to build
national culture and character. Religious moderation is also one of the priorities in the
Ministry of Religion’s 2020-2024 National Medium Term Development Plan (RPJMN).
In the Indonesian context, religious moderation can be used as a cultural strategy to
maintain an Indonesia that is peaceful, tolerant and respects religion. Religious
Moderation is a way of living in harmony, mutual respect, care and tolerance without
having to cause conflict because of existing differences. By strengthening religious
moderation, it is hoped that religious communities can position themselves appropriately
in a multi-religious society, so that social harmonization and balance in social life can
occur.
The success of Religious Moderation in the lives of Indonesian people can be seen
from the high level of the following four main indicators as well as several other
indicators that are in harmony and are interconnected:
• First, national commitment. Reception towards the national principles contained
in the constitution: Pancasila, the 1945 Constitution and regulation under it
• Second, giving space to others to be confident, express their convictions, and
convey their opinions. Appreciate equality and be ready cooperate
• Third, anti violence. Refuse actions that or certain groups use violent methods,
whether physicalSomeone and verbally, in bringing about change desired
• Fourth, acceptance of tradition. Friendly in accepting local traditions and culture
in religious behavior, as long as they do not conflict with the main religious
teachings
 The urgency of religious moderation in religious and national life includes: strengthening
the essence of religious teachings in public life, managing diversity of religious
interpretations by making religious life intelligent, caring for Indonesianness within the
framework of the Republic of Indonesia.
CHAPTER III

CLOSING

A. Conclusion
Moderation of Islamic education is an effort in education that brings Islamic values
that can be accepted by all groups and is in accordance with needs without having to
discriminate or dichotomy in its implementation, but prioritizing diversity in education.
Various aspects of Islamic education, from planning, content and implementation
The values that must be emphasized in moderate Islamic education are: tawasuth,
tawazun, tidal, tasamuh. Musaawaah, shura, islah, awlawiyah. Tathawur wa ibrikar,
tahaddhur, tanawwu and uswah. Aspects that can support the implementation of
Islamic education moderation, namely: school policies, materials and. Learning,
education staff, parents and teachers. Democratization of Islamic education will be able
to build Islamic educational institutions and systems that can produce superior
generations through moderate thinking. The success of Islamic education moderation
can be seen in positive changes in each individual, the environment in which they live
and interactions between communities
 Bibliography

Hanifatulloh, B. A. A. Y. (2021).

Moderasi Pendidikan Islam dan Tantangan Masa Depan. Tsamratul Fikri | Jurnal Studi Islam,
14 (2), 137.

https://doi.org/10.36667/tf.v14i2.529

Suryantoro (30 september 2022)

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