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Journal articles on the topic 'Islam Wasatiyah'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Najib, Muhammad Ainun, and Ahmad Khoirul Fata. "Islam Wasatiyah dan Kontestasi Wacana Moderatisme Islam di Indonesia." Jurnal THEOLOGIA 31, no. 1 (2020): 115. http://dx.doi.org/10.21580/teo.2020.31.1.5764.

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<pre><em><span lang="IN">Moderate Islamic discourse began to develop in Indonesia in early 2015. One such discourse is Islam Wasatiyah. Using the historical method of thought, this article answers three questions. First, the historical background of the Wasatiyah Islamic discourse in Indonesia. Second, Wasatiyah Islam which was conceptualized by religious organizations and Indonesian Muslim scholars. Two important subjects that introduced Wasatiyah Islam in Indonesia are the Indonesian Ulama Council (MUI) and Azyumardi Azra. Third, at almost the same time, the Wasatiyah Islam

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Muhtar, Fathurrahman. "TOWARD RELIGIOUS MODERATION: Mohammed Arkoun’s and Hasan Hanafi’s Perspectives on Indonesian Wasatiyah Islam." MIQOT: Jurnal Ilmu-ilmu Keislaman 47, no. 2 (2023): 204. http://dx.doi.org/10.30821/miqot.v47i2.1119.

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<p class="ABSTRAKISI"><strong>Abstract :</strong> This research examines the views of Mohammed Arkoun and Hasan Hanafi on Wasatiyah Islam in Indonesia. Both Muslim scholars emphasize the importance of interfaith dialogue and the wise application of religion. This research uses a literature review to collect data from the works of Arkoun, Hanafi, and other relevant sources on Islam and Wasatiyah in Indonesia. The results showed that Arkoun and Hanafi had a significant influence on Wasatiyah Islam in Indonesia. Wasatiyah Islam encourages interfaith harmony and religious diversi

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Pajarianto, Hadi. "Islam Wasathiyah." Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 22, no. 1 (2023): 325–32. http://dx.doi.org/10.47467/mk.v22i1.3598.

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Wasatiyah Islam is a religious interpretation with the principles of justice, tolerance, and upholding humanity despite different religions, ethnicities, ethnicities and customs. This is the face of Islam that Muhammadiyah believes in and implements in its various charities. The aims of this study were (i) to identify how non-Muslim students perceive religious education materials; (ii) to analyze the behavior of lecturers in displaying Islamic wasathiyah; and (iii) to analyze the interaction of Muslim and non-Muslim students in the implementation of Wasathiyah Islam. This research is descripti

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Jamarudin, Ade, Ofa Ch Pudin, Ella Dewi L, Abud Syehabudin, and Tentri Tentri. "TEXTUAL-SKRIPTUAL GROUP PARADIGM AGAINST THE CONCEPT OF ISLAMIC WASATIYAH: A CASE STUDY OF THE ISLAM DEFENDER FRONT (FPI) IN INDONESIA." Hudan Lin Naas: Jurnal Ilmu Sosial dan Humaniora 3, no. 1 (2022): 9. http://dx.doi.org/10.28944/hudanlinnaas.v3i1.635.

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Wasathiyah Islam can be called moderate Islam. The meaning of Wasathiyah itself is an attitude that requires a person to do two things, namely knowledge and holding back emotions. Islam Wasathiyah is a model of expression and understanding that is relevant in the framework of statehood in Indonesia. Indonesia is a Muslim majority religion in which there are several Islamic organizations and have different opinions in understanding modern Islam, but the understanding can be different. Islamic organizations have contributed to understanding Islam as rahmatanlilalamin. Indonesian Muslim communiti

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Yakin, Ainul, Hafilul Fawaid, Achmad Ainur Rafiq, et al. "PKM Revitalisasi Islam Wasatiyah: Moderasi Pemikiran Kader PMII Komisariat Universitas Nurul Jadid." GUYUB: Journal of Community Engagement 2, no. 1 (2021): 55–71. http://dx.doi.org/10.33650/guyub.v2i1.1995.

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Di tengah maraknya gerakan Islam dengan beragam ideologi, paham dan latar belakang di negara kita belakangan ini, cukup menghawatirkan citra Islam dan keutuhan bangsa. Gerakan tersebut tidak hanya menyentuh basis kultur dan organisasi yang selama ini dianggap ekstreim, radikal dan intoleran, tapi sudah mulai masuk pada basis kultur dan organisasai yang afiliasi ideoginya dikenal toleran dan moderat. Oleh karenanya, PKM ini mencoba melakukan pendampingan pada organisasi pengkaderan tertentu yaitu, Persatuan Mahasiswa Islam Indonesia (PMII) Komisariat Universitas Nurul Jadid (UNUJA) yang berbasi

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Jentoro, Jentoro, Ngadri Yusro, Eka Yanuarti, Asri Karolina, and Deriwanto Deriwanto. "Peran Guru PAI dalam Menanamkan Nilai-nilai Islam Wasatiyah Siswa." Journal of Education and Instruction (JOEAI) 3, no. 1 (2020): 46–58. http://dx.doi.org/10.31539/joeai.v3i1.1288.

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The purpose of this study was to determine how the role of PAI teachers in instilling Islamic values in Wasatiyah in SMP N 31 Rejang Lebong, then to find out what factors influence the planting of Islamic values in Wasatiyah. This type of research is field research using a qualitative approach, the data sources are Islamic religious education teachers, principals and students. Data collection techniques using observation, interviews and documentation. The results showed, there are 3 components of the role of PAI teachers in instilling the values of Islam Wasatiyah namely; First, in insti

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Hasna Farah Diba, Auliya Ina Saqinah, Felli Fadhilah, Nurul Aminah, Fakhla Atul Hazinah, and Irfa' Hidayatal Aisy. "Nilai Islam Wasatiyah dalam Peraturan Menteri Agama Tentang Orientasi Dakwah Majelis Taklim di Indonesia." QULUBANA: Jurnal Manajemen Dakwah 5, no. 2 (2024): 488–505. https://doi.org/10.54396/qlb.v5i2.1325.

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Fenomena radikalisme merupakan problem keberagamaan umat Islam yang dapat diselesaikan melalui lembaga pendidikan baik formal maupun nonformal. Maksud dari studi ini untuk mengetahui berbagai nilai Islam wasatiyah dalam orientasi majelis taklim pada Peraturan Menteri Agama tahun 2019 mengenai majelis taklim. Penelitian ini menggunakan metode kualitatif dengan studi pustaka yang mengaplikasikan pendekatan normatif-filosofis. Teori pokok dari analisis studi ini yaitu indikator nilai Islam wasatiyah. Bahan observasi diperoleh dengan sistem dokumentasi. Reduksi, penyajian, dan verifikasi menjadi t

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Ongku Hsb, Mara. "Konsep Wasatiyah Dalam Hukum Islam Perspektif Hasbi Ash-Shiddeqy." An-Nida' 46, no. 2 (2022): 150. http://dx.doi.org/10.24014/an-nida.v46i2.20859.

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Wasatiyah memiliki makna yang sepadan dengan tawassuth berarti tengah, i’tidal berarti adil tawazun berarti berimbang di dalam Al-Qur’an sendiri terdapat kalimat ummatan wasathan yang menjadi konsep muslim sebagai umat pertengahan, tidak berat sebelah atau tidak ekstrim ke kanan dan ke kiri tetapi berada di tengah begitu juga dalam hukum Islam wataknya bersifat wasatiyah yang berarti dalam menerapkan hukum harus bersikap adil, dan seimbang. Pembahasan wasatiyah Islam sebenarnya bukanlah hal yang baru bagi bangsa Indonesia tetapi ini merupakan warisan dari para pendahulu bangsa sudah meletakaan

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Razi, Fahrur. "Metode Dakwah Islam Wasatiyah KH Hasyim Asyari." Jurnal Komunikasi Islam 13, no. 01 (2023): 185–205. http://dx.doi.org/10.15642/jki.2023.13.01.185-205.

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This research endeavors to understand KH Hasyim Asyari's thoughts regarding wasatiyah da'wah. This study used a textual analysis method with a qualitative content analysis approach. In this regard, the heritage texts (turath) written by KH Hasyim Asyari and the text of a commentator (copyist) of Kiai Hasyim's ideas regarding wasatiyah preaching were inventoried, studied, then analyzed thematically. The results of this study illustrate that KH. Hasyim Asyari used the da'wah method bil-hikmah like when he was convincing Karl von Smith, the architect from Dutch, to convert to Islam. Additionally,

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Nirwana, Andri, Hayati Hayati, and Muhammad Ridhwan. "The Media of Washatiyah Dakwah in Quranic Exegesis Study." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (2020): 911–22. http://dx.doi.org/10.33258/birci.v3i2.919.

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the fact explains that the Islamic media in the late 70s-90s tended to be provocative, brave, straightforward and resolute in raising issues and themes that were sensitive and offensive to ethnicity, religion, race and interfaith (SARA) and dared to carry ideology, exclusivist and fanaticism that strong against Islam, even though at that time media freedom was very limited. After the 90s the media became free in handling and publishing. Unfortunately this condition is not exploited by Wasatiyah Islamic Media. This media tends to sink due to competition in the media business. The decline of was

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Sa'diyah, Miftahus, and Maslathif Dwi Purnomo. "Grounding Aswaja: Efforts to Stem the Movement of Religious Radicalism in Nurul Islam Jember Boarding School." IJIBS 1, no. 1 (2023): 1–8. http://dx.doi.org/10.35719/ijibs.v1i1.1.

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Ahlussunnah wal jama'ah itself is a teaching that adheres to the five sources of law. The five sources of law are the Qur'an, Hadith, Fiqh, Ijma', Qiyas. And Indonesia is a country with the largest Muslim population in the world, with the majority adhering to the teachings of ahlussunnah wal jama'ah (aswaja). This article reviews the efforts made by Educational Institutions to ground Aswaja's identity. In particular, the cultivation of the Aswaja identity was carried out to ward off the Transnational Islamic movement which is currently rife among teenagers, especially in educational institutio

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Ridlo Maghriza, Muhammad Taufiq, Irwan Ledang, and Uci Purnama Sari. "Tawazun Sebagai Prinsip Wasatiyah Dalam Kehidupan Muslim Kontemporer." INSANI: Jurnal Ilmu Agama dan Pendidikan 1, no. 2 (2023): 164–82. http://dx.doi.org/10.70424/insani.v1i2.164-182.

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Penelitian ini membahas peran penting "tawazun" (keseimbangan) sebagai prinsip "wasatiyah" (moderasi) dalam kehidupan Muslim kontemporer. Konsep-konsep ini memiliki relevansi yang signifikan dalam menghadapi tantangan dan kompleksitas dalam era modern. Dalam kajian ini, kami menguji bagaimana prinsip tawazun tidak hanya menjadi pondasi etika Islam, tetapi juga menjadi panduan praktis bagi individu Muslim dalam menghadapi berbagai aspek kehidupan sehari-hari mereka. Kami juga menganalisis implementasi praktisnya dalam berbagai aspek kehidupan, termasuk agama, sosial, ekonomi, dan budaya. Hasil

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Waston, Waston, Achmad Rasyid Ridha, and Kumaidi Kumaidi. "THEORETICAL CONSTRUCT AND DEVELOPMENT OF WASATIYAH MEASUREMENT INSTRUMENTS." Profetika: Jurnal Studi Islam 24, no. 01 (2023): 137–48. http://dx.doi.org/10.23917/profetika.v24i01.1730.

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This study aims to produce wasatiyah (religious moderation) measurement instruments that are valid, reliable, and meet the criteria for the goodness of fit statistics based on theoretical constructs to formulate dimensions, aspects, and indicators. Wasatiyah is measured by 4 (four) dimensions, including the nationality dimension, Islamic dimension, tolerance dimension, and anti-violence dimension. Each dimension consists of 2 (two) aspects, thus there are 8 (eight) aspects and a total of 25 (twenty-five) indicators. The research subjects were 286 (two hundred and eighty-six) people for instrum

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M. Alfan Miftahul Fauzi. "Relevansi Metode Islam Washatiyah Pada Pendidikan Islam di Sekolah." ULIL ALBAB : Jurnal Ilmiah Multidisiplin 3, no. 1 (2023): 481–87. https://doi.org/10.56799/jim.v3i1.2689.

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Martabat kemanusiaan bangsa Indonesia sudah terpuruk ke jurang paling dalam, kekerasan- kekerasan dan tindak kriminal yang terjadi merupakan sebuah indikasi bahwa masyarakat kita telah bergeser normanya menjadi masyarakat yang kehilangan jatidiri kebangsaan yang ramah. Motif teror yang dilakukan lagi-lagi soal jihad fisabilillah dalam rangka mencapai derajat syahid, yang dalam agama merupakan derajat yang mulia dalam menegakkan agama Allah. Makna jihad dipahami secara literalis-tekstualis, yakni hanya sebatas perang (qital) dalam arti fisik dengan mengangkat senjata yang ditujukan kepada orang

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Sutomo, Sutomo, and Abdul Syukur. "The Identity of the Nusantara Islamic Community (Wasatiyah Islam and Progressive Islam)." EDUCATIO : Journal of Education 8, no. 1 (2023): 418–30. https://doi.org/10.29138/educatio.v8i3.1328.

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This research investigates the unique identity within the Indonesian Islamic Community, specifically focusing on Washotiyah Islam (moderate Islam) and Progressive Islam. Utilizing a descriptive approach and literature analysis, it delves into their roles in shaping the community's distinct character. Data is drawn from document studies, historical research, and extensive literature analysis. The findings reveal that both Washotiyah Islam and Progressive Islam have had a positive impact on Indonesian society and civilization. Washotiyah Islam emphasizes moderation, tolerance, and harmony in rel

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Yanuarti, Eka, and Fadila Fadila. "Internalization of Wasathiyah Islamic Value Education." AL-ISHLAH: Jurnal Pendidikan 14, no. 4 (2022): 6703–14. http://dx.doi.org/10.35445/alishlah.v14i4.2213.

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Digital literacy is closely related to the spread of Wasatiyah Islamic values, in modern times as it is today, information obtained from internet networks, this is possible with digital literacy to help create the internalization of Wasatiyah Islam in each individual member of the Aisiyyah recitation congregation in Rejang Lebong Regency and become part of the individual. Because in creating wasatiyah Islam, it is hoped that it must start from within the individual itself. The purpose of this study was to determine the internalization of Wasathiyah Islamic values through digital literacy in th

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AR, Samsul, and Moh Supriyadi. "Peran Kiai Langgar dalam Merawat Ajaran Islam Wasatiyah di Madura." Proceedings of Annual Conference for Muslim Scholars 6, no. 1 (2022): 679–90. http://dx.doi.org/10.36835/ancoms.v6i1.359.

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The Indonesian plurality needs to be preserved and maintained in order to continue the unity of Indonesia. One of the Islamic teachings that taught plurality is the understanding of islam wasatiyah. This understanding needs to be taught to the generations of nations so that the generations of nations become the generations that can be spread out of Islamic teachings. One of the most important things to teach islam wasatiyah is a kiyai langgar. The presence of kiai langgar (priest) in the middle of the rural community is very necessary because the kiai become an example and role model for the s

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Zulkhairi, Teuku. "Paradigma Islam Wasatiyah Ulama Aceh: Studi Pemikiran Tu Sop Jeunib." DAYAH: Journal of Islamic Education 5, no. 2 (2022): 238. http://dx.doi.org/10.22373/jie.v5i2.10449.

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Artikel ini menggambarkan paradigma pemikiran Islam Wasaṭiyah salah seorang ulama Aceh, Tgk. H. Muhammad Yusuf A. Wahab atau lebih dikenal dengan panggilan Tu Sop Jeunieb yang saat ini menjabat sebagai Ketua Himpunan Ulama Dayah Aceh (HUDA). Tu Sop aktif berdakwah dengan lisan dan perbuatan. Untuk memperluas jangkauan dakwahnya, Tu Sop juga memanfaatkan sarana-sarana dakwah modern seperti media sosial, radio, website dan lainnya. Cakupan dakwahnya meliputi aspek politik, sosial, moral spiritual, aqidah dan akhlak, motivasi dan pendidikan. Penelitian ini menggunakan pendekatan kualitatif dengan

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Suharsono, Suharsono, Ana Quthratun Nada, Hasan Labiqul Aqil, and Muhammad Sirril Wafa. "Islam Moderat di Masyarakat Multi Kultural: Internalisasi Nilai-nilai Islam Wasatiyah di Masyarakat Ngepet Srigading Sanden Bantul Yogyakarta." Al-Wasatiyah: Journal of Religious Moderation 2, no. 2 (2024): 217–39. http://dx.doi.org/10.30631/jrm.v2i2.28.

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Success in internalizing religious values in society depends on several important things such as the method used, the character and qualifications of the preacher, and a supportive environment. To prove this, this research is presented, where the author will examine the efforts to internalize the values of religious moderation carried out by religious leaders in Ngepet Srigading Sanden Village, Bantul, Yogyakarta. This research is qualitative research with a descriptive-analytic type of field research. Data collection using observation, interview and documentation methods, using Miles and Hube

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Safitri, Ayu, and Mukh Nursikin. "The Role of PAI Teachers in Embedding the Value of Wasathiyah Islam in Students of Al Madinah Islamic Primary School." Afeksi: Jurnal Penelitian dan Evaluasi Pendidikan 5, no. 3 (2024): 442–53. http://dx.doi.org/10.59698/afeksi.v5i3.231.

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Teachers have an important responsibility to guide students in understanding and practicing moderate Islamic teachings. The author explores various strategies and methods used by teachers in the learning process, as well as their impact on the formation of student character. Apart from that, it also reviews the challenges faced by teachers in implementing the Wasatiyah approach amidst the complexity of the school environment and other factors. This research provides in-depth insight into how Islamic Religious Education teachers can effectively play their role in instilling Wasatiyah values at

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Islam, Muhammad Hedayatul. "The Moderation (Wasatiyah) Paradigm in the Malay World: Thoughts of M. Kamal Hassan." Archives of Business Research 7, no. 11 (2019): 130–41. http://dx.doi.org/10.14738/abr.711.7456.

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Kamal Hassan, fondly known as Prof. Kamal is a symbolic academician in a well-versed personality of virtue, adab (good manners), and hikmah (wisdom). He has been accredited as one of the intellectual leaders of Madarasah al-Wasatiyah or movement of moderation and ideologue of Islamization of knowledge in the contemporary Malay world. He is also one of the leading figures in the area of contemporary Islamic thought and Malay civilization. His literature is vocal on the issue of Islam and modernity, Wasatiyah or Islamic moderation, Islamicization of human knowledge, Integrated Islamic education,

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Anzaikhan, M., Muhammad Riza Muarrif, Syamsul Bahri, Sufrizal Sufrizal, and Chatibul Umam. "CONTRASTING THOUGHTS: INTERNALIZATION OF ISLAM WASATIYAH OF DAYAH ULAMA IN GROUNDING MODERATE ISLAM IN PESANTREN." Al-Qalam 30, no. 1 (2024): 113. http://dx.doi.org/10.31969/alq.v30i1.1424.

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<p>This research explains the change of contrasting thoughts in pesantren (an Islamic boarding school), which is indicated as radical and terrorist in Aceh Tamiang. Ulama's thoughts and concepts of Pesantren Al-Hidayah influenced the changes after undergoing guidance from the government. This article is field research with a qualitative approach. A case study and phenomenological study were used as the methodology. The research results concluded that the internalization of Islam Wasathiyah at Pesantren Al-Hidayah contained seven themes, including Environmental Islam, Al-Musawat and AlTaw

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Yuwanamu, Irham. "BENTUK ISLAM FAKTUAL: KARAKTER DAN TIPOLOGI ISLAM INDONESIA." El-HARAKAH (TERAKREDITASI) 18, no. 2 (2016): 199. http://dx.doi.org/10.18860/el.v18i2.3684.

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<p>Artikel<strong> </strong>ini<strong> </strong>berupaya menjelaskan terkait dengan Islam faktual sebagai keniscayaan yang terjadi kepada umat Islam. Bahwasanya Islam faktual merupakan bentuk keberagamaan umat muslim di dunia yang dapat dipengaruhi oleh latar sosial dan budaya masyarakat. Islam faktual dapat terjadi perbedaan di antara umat muslim yang satu dengan yang lainnya. Dalam artikel ini Islam faktual yang menjadi kajian adalah Islam Indonesia. Pertanyaan yang ingin dijawab adalah bagaimana karakter dan tipologi Islam Indonesia? Kesimpulan yang ditemukann

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Syaifuddin, Mohammad. "Menangkal Pemahaman Radikal dan Fundamental Ideologi Transnasional Melalui Pendidikan Islam." AL-MUTSLA 6, no. 2 (2024): 587–604. https://doi.org/10.46870/jstain.v6i2.1164.

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Islam, yang dikenal sebagai agama rahmatan lilalamin dan mayoritas dianut oleh masyarakat Indonesia, menghadapi berbagai tantangan dalam konteks keberagamaannya. Salah satu masalah utama adalah munculnya ideologi transnasional yang memicu tindakan terorisme, sering kali didasarkan pada pemahaman radikal dan fundamental terhadap Islam. Untuk memahami isu ini, penulis menggunakan penelitian pustaka fenomologi dengan mengkaji pemikiran para cendekiawan, buku dan artikel jurnal ilmiah, peraturan dan kebijakan pemerintah, serta berita terkait radikalisme ideologi transnasional di Indonesia. Temuan

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Tabrani Tajuddin and Neny Muthiatul Awwaliyyah. "HERMENUTIKA YUSUF AL-QORDAWI DALAM KITAB KAIFA NATA’AMAL AL-SUNNAH AL-NABAWIYYAH MA’ALIM WA DAWABIT." AL-MUTSLA 3, no. 1 (2021): 29–43. http://dx.doi.org/10.46870/jstain.v3i1.47.

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Artikel ini fokus mengkaji hermenetika Yusuf Qardawi dalam memahami sebuah hadis. Artikel ini menarik untuk diikuti secara teliti paling tidak karena pengaruhnya dalam kajian Islam terkhusus dalam studi hadis. Yusuf Qardawi merupakan ulama kontemporer yang cukup berpengaruh. Hal ini disebabkan karena yusuf Qardawi mengajukan cara berfikir jalan tengah atau dia menyebutnya dengan metode berfikir moderat (al-wasatiyah) atau dalam bahasa lain tawazun (keseimbangan) yang mencoba memadukan konsep keilmuan Islam dengan Ilmu kealaman. Selain itu, artikel ini juga mencoba menulusuri hal yang mempengar

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Sirait, Azyana Alda, Sindi Pramita, Mohammad Al Farabi, and Asnil Aidah Ritonga. "RUMAH MODERASI BERAGAMA SEBAGAI IMPLEMENTASI ISLAM WASHATIYAH DI ERA SOCIETY 5.0 (ANALISIS Q.S.AL BAQARAH/2: 143)." El-Waroqoh : Jurnal Ushuluddin dan Filsafat 7, no. 2 (2023): 180. http://dx.doi.org/10.28944/el-waroqoh.v7i2.1538.

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Penelitian ini bertujuan untuk mengetahui konsep Islam wasathiyyah prespektif Q.S Al-Baqarah/2:143, karakteristik Islam wasathiyyah, untuk mengetahui rumah moderasi beragama di era society 5.0. Metode yang digunakan adalah libray research. Hasil penelitian, bahwa wasatiyah adalah umat pertengahan. Sifat pertengahan tersebut membuat pelakunya seimbang, tidak memihak ke kanan (kaum yang cenderung mementingkan kepentingan dunia) dan ke kiri (kaum yang mementingkan kepentingan akhirat). Untuk mensyiarkan konsep di atas sangat efektif dengan rumah moderasi beragama dalam lingkup digital. Tahapannya

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Ronaldi, Abon, Arief Subhan, and Arif Zamhari. "Indonesian Islam: History, Characteristics and Global Contribution." Islamika Inside: Jurnal Keislaman dan Humaniora 9, no. 1 (2023): 100–120. http://dx.doi.org/10.35719/islamikainside.v9i1.213.

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Abstract: Indonesia is the largest democracy in the world, as well as the country with the most followers of Islam. Orientalists consider Islam in Indonesia as Islam that departs from principles that are different from Islam in the Middle East. The persuasive style of Indonesian Islam is due to the process of Islamization that has been carried out. The process of Islamization in the archipelago merged with the local culture. In contrast to the process of Islamization in the Middle East which was dominated by military action. By analyzing various sources, this study concludes that Indonesian Is

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Kahal, Siti Maimunah, Hajar Opir, Rahimin Affandi Abdul Rahim, Amiratul Munirah Yahaya, Wan Yusnee Abdullah, and Mohd Hapiz Mahaiyadin. "KE ARAH MELAHIRKAN KONSEP FIQH MUZIUM DI MALAYSIA: SATU PENGENALAN." Journal Islamic Philanthrophy and Social Finance 5, no. 2 (2023): 109–24. https://doi.org/10.24191/jipsf/v5n22023_109-124.

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Dewasa ini, muzium telah menjadi salah satu institusi sosio-ekonomi dan intelektual terpenting dalam masyarakat. Hal ini terbukti dengan wujudnya konsep kluster muzium iaitu muzium telah menjadi penjana ekonomi dalam bentuk ‘Cultural Tourism’ bagi sesebuah negara. Ia telah mendorong setiap negara dunia menubuhkan kementerian pelancongan yang tersendiri. Di sebalik fenomena ini dunia intelektual Islam belum mempunyai garis panduan atau fiqh muzium yang boleh memandu falsafah dan modus operandi muzium. Ia berpotensi menjadi jawapan atau pembimbing Islam untuk dunia permuziuman. Jadi, kajian ini

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Harto, Kasinyo, and Tastin Tastin. "PENGEMBANGAN PEMBELAJARAN PAI BERWAWASAN ISLAM WASATIYAH : UPAYA MEMBANGUN SIKAP MODERASI BERAGAMA PESERTA DIDIK." At-Ta'lim : Media Informasi Pendidikan Islam 18, no. 1 (2019): 89. http://dx.doi.org/10.29300/attalim.v18i1.1280.

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Abstract: Development of PAI Learning with Islamic Wasatiyah Insight: Efforts to Build Moderation Attitude Religious Learners. The human dignity of the Indonesian people has fallen to the deepest abyss, the violence and crime that occurred is an indication that our society has shifted into a society that has lost national identity. The motive for terror is carried out over and over again about jihad fisabilillah in order to achieve a degree of martyrdom, which is a noble degree in upholding the religion of Allah. The meaning of jihad is understood literally-textualist, that is only limited to

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Sanusi, Irpan. "Pesan Semiotis Kesalehan: Studi Analisis Ayat-ayat Filantropi Lembaga Amil Zakat Muhammadiyah dan Nahdlatul Ulama di Instagram." JOURNAL OF QUR'AN AND HADITH STUDIES 11, no. 2 (2023): 125–46. http://dx.doi.org/10.15408/quhas.v11i2.29021.

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This article seeks to reveal the interpretation of piety from the Islamic philanthropic tradition (zakat, infaq, and alms) which has experienced both narrowing and development at the same time. In the realm of agency (perpetrators), muzakki are considered pious and generous people. Whereas zakat, essentially removes other people's property contained in our property. While in the social domain, there is a development of meaning if zakat is seen from a functional point of view. From a simple idea of giving transformed into a social movement for humanity. Through a semiological approach, it can r

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(Corresponding Author), Sahkholid Nasution, Hasan Asari, and Harun Al-Rasyid. "Kitab Kuning and Religious Moderation: A Study on State Islamic Universities in Indonesia." Journal of Al-Tamaddun 19, no. 2 (2024): 73–88. https://doi.org/10.22452/jat.vol19no2.5.

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Indonesia is a multi-religious country that is constantly seeking ways to promote religious moderation. One of the recently adopted strategies is to empower Kitab Kuning, which are the classical source books used in pesantren (Islamic boarding schools), at Maʻhad al-Jāmiʻah of State Islamic Universities. The objective of this study is to provide qualitative-descriptive analyses of the contents of Kitab Kuning related to religious moderation, the teaching methods of Kitab Kuning, and the extent to which moderation is practiced in Maʻhad’s daily life. The data for the study were obtained through

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Nurul, Yaqin, Tobroni Tobroni, Yazid Syamsurizal та Hadi Abd. "The Moderate Islamic Construction of the Al- Salaf Al-Ṣālih in Akidah at Tunas Santri Islamic Boarding School, Lamongan". International Journal of Social Science and Human Research 07, № 07 (2024): 5803–8. https://doi.org/10.5281/zenodo.13148041.

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This research is motivated by the existence of extreme and liberal interpretations of Islam and aims to describe the construction of moderate Islam of the al-Salaf al-Ṣāliḥ in creed (akidah) at Tunas Santri Islamic Boarding School in Lamongan. The research method utilizes a qualitative approach with a case study design. The observational case study focuses on a single case, specifically the location, involving one subject. Data sources include Tunas Santri Islamic Boarding School, caregivers, teachers, students, documents, and their activities. Data collection methods involve interviews, obser

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Phan-ae, Sudarat, Asrori Asrori, and Rusman Rusman. "DERADICALIZATION THROUGH UNDERSTANDING THE VALUE OF RELIGIOUS MODERATION IN MA'HAD DARULROHMAH PATTANI THAILAND." Kuttab 7, no. 1 (2023): 92. http://dx.doi.org/10.30736/ktb.v7i1.1475.

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Internalization of the value of religious moderation or wasatiyah as a form of resistance to extremism. The notion of radicalism caused by an internal misunderstanding of religious texts can be stemmed by a moderate understanding of Islam. This study aims to find out how the values of religious moderation are in Maahad Darulrahmah Pattani Thailand and how the method of cultivating religious moderation values is in Maahad Darulrahmah Pattani Thailand. This study used descriptive qualitative, observational data collection techniques, and interviews with the research subject, the Head of Maahad D

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Darman, Muhammad Syawal Rosyid. "KONSEP WASHATIYAH ISLAM PERSPEKTIF QURAISH SHIHAB (Telaah Kritik Nalar Islam Mohammed Arkoun)." Al Muhafidz: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 2 (2022): 147–59. http://dx.doi.org/10.57163/almuhafidz.v2i2.42.

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Tindak ekstremis dengan menjadikan agama Islam sebagai alasan dibalik segala perbuatan menjadi hal yang sangat perlu diperhatikan. Sebab, Islam sendiri tidak memberikan kebenaran atas segala tindakan ekstremis. Quraish Shihab sebagai salah satu ulama kontemporer kerap kali memberikan pemahaman kepada masyarakat tentang wasathiyah (moderasi). Sebab Islam menginginkan agar umat muslim untuk selalu bersikap wasathiyah karena sikap wasathiyah adalah sikap yang diinginkan oleh Islam. Penelitian ini menggunakan teori kritik nlar Islam yang digagas oleh Mohammed Arkoun. Hal tersebut dilakukan agar ki

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Mansur, Mansur, Mohammad Hermanto, and Maftuhah Maftuhah. "PENDIDIKAN MODERAT: PENDEKATAN ISLAM WASATHIYAH DALAM MENANGKAL INTOLERANSI DAN RADIKALISME." Hikmah: Journal of Islamic Studies 19, no. 2 (2023): 158. http://dx.doi.org/10.47466/hikmah.v19i2.248.

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AbstractThis article aims to strengthen the educational discourse on counter-radicalization and intolerance that are threats to the world of education today. This phenomenon requires systematic efforts to inculcate the values of religious moderation or wasathiyah Islam through education. Using a critical discourse analysis approach, this study further explores how fundamentalism, radical, and intolerance ideas can be countered through the foundation of wasathiyah Islam and counter-radical education in the educational environment. The findings in this study suggest that Islamic wasathiyah value

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Ghufron, Zaki, Endang Saeful Anwar, Azizah Alawiyah, and Mufrodi Mufrodi. "Arabic Teaching and Learning in Matriculation Program for Al-Azhar Student’s Candidate." Arabiyat : Jurnal Pendidikan Bahasa Arab dan Kebahasaaraban 10, no. 1 (2023): 106–20. http://dx.doi.org/10.15408/a.v10i1.31869.

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This study aims to analyze Arabic learning material conducted by Pusiba and El-Darosah, which are official institutions for language studies for preparing prospective students who want to study in the Middle East, especially Egypt. This institution prepared language skills, aspects of mentality, and Islamic and national insight based on Al-Azhar's vision. This research was qualitative, using content analysis and sociolinguistic approaches, in which the study of a language was not only limited to the involvement of intrinsic as structure’s perceptions, but also extrinsic aspects, such as social

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Ghufron, Zaki, Endang Saeful Anwar, Azizah Alawiyah, and Mufrodi Mufrodi. "Arabic Teaching and Learning in Matriculation Program for Al-Azhar Student’s Candidate." Arabiyat : Jurnal Pendidikan Bahasa Arab dan Kebahasaaraban 10, no. 1 (2023): 106–20. http://dx.doi.org/10.15408/a.v1i1.31869.

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This study aims to analyze Arabic learning material conducted by Pusiba and El-Darosah, which are official institutions for language studies for preparing prospective students who want to study in the Middle East, especially Egypt. This institution prepared language skills, aspects of mentality, and Islamic and national insight based on Al-Azhar's vision. This research was qualitative, using content analysis and sociolinguistic approaches, in which the study of a language was not only limited to the involvement of intrinsic as structure’s perceptions, but also extrinsic aspects, such as social

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Krisnawati, Nofi Maria, and Yazid Hady. "WASATIYYAT ISLAM IN MUHAMMADIYAH’S MOVEMENT FOR STRENGTHENING CIVIL SOCIETY IN INDONESIA." Hikmah: Journal of Islamic Studies 21, no. 1 (2025): 87. https://doi.org/10.47466/hikmah.v21i1.327.

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AbstractThis study is the concept of wasatiyyat and its application in civil society through the lens of Muhammadiyah. The main objective of this research is to see how Muhammadiyah uses wasatiyyat principles to create social attraction, encourage interfaith conversations, and strengthen democratic principles in a pluralist society. The study used a library research approach, which evaluated various sources, including journals, scholarly articles and relevant literature. The results show that Muhammadiyah has successfully incorporated wasatiyyat principles into multiple fields, including educa

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Zahwan, M. Zana Khoirin, and Sa’adi Sa’adi. "Musyawarah dan Tasamuh Antar Umat Beragama di Kota Toleransi Salatiga, Telaah Implementasi Nilai Wasatiyah Islam di Lembaga Pendidikan." Journal of Innovative and Creativity (Joecy) 5, no. 2 (2025): 9067–76. https://doi.org/10.31004/joecy.v5i2.1575.

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Tulisan ini mengkaji tentang implementasi nilai wasat}iyah Islam musyawarah dan tasa>muh} antar umat beragama di SMA N 1 Salatiga. Tujuannya adalah untuk mendeskripsikan kebijakan sekolah tentang implementasi nilai-nilai wasat}iyah islam, juga untuk menganalisis faktor penghambat serta memberikan solusi. Penelitian menggunakan pendekatan deskriptif kualitatif. Data dikumpulkan melalui teknik triangulasi berupa observasi lokasi, dokumentasi dan wawancara dengan responden terdiri dari WAKA kurikulum, ketua OSIS, dan segenap anggota OSIS, dianalisis melalui teknik penyajian data, seleksi data

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Islamy, Athoillah. "PENDIDIKAN ISLAM MULTIKULTURAL DALAM INDIKATOR MODERASI BERAGAMA DI INDONESIA." Jurnal Analisa Pemikiran Insaan Cendikia 5, no. 1 (2022): 48–61. http://dx.doi.org/10.54583/apic.vol5.no1.87.

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The mainstreaming of religious moderation in Indonesia is not always warmly welcomed, because there are still those who consider it a liberalization or secularization of religion. This study seeks to identify the value of multicultural Islamic education in the indicators of religious moderation formulated by the Ministry of Religion of the Republic of Indonesia. This literature research uses a normative-philosophical approach. The analytical theory used is the values of multicultural Islamic education formulated by Azyumardi Azra. The results of the study conclude that there are dimensions of

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Burhanuddin, Hamam, and Fahmi Khumaini. "MEMPERKUAT PAHAM MODERASI BERAGAMA DALAM MENANGKAL NARASI KEBENCIAN DI MEDIA SOSIAL." Ta'allum: Jurnal Pendidikan Islam 9, no. 2 (2021): 388–416. http://dx.doi.org/10.21274/taalum.2021.9.2.388-416.

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The stigma of thoughts and movements to be radical and smells of violence still surrounds life in Indonesia, this is behind the importance of moderate Islamic thought by "Islam wasatiyah". This paper explain about strengthening religious moderation to counter hate narratives on social media. The study in this paper is qualitative. The conceptual framework offered uses a constructivist paradigm where technology seen as a product of social construction. The agent-structure approach is base on Giddens' theory of structuration. The technology studied is social media technology, while the agent in

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Sahrasad, Herdi, Dedy Tabrani, Muhammad Ridwan, and Al Chaidar. "Women and Terrorism: A Sketch on the Phenomenon of Terrorism in the International Scene." SIASAT 4, no. 1 (2020): 15–24. http://dx.doi.org/10.33258/siasat.v2i2.17.

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The involvement of women in terrorism is not a new phenomenon. But the increasing number of women joining the terrorism movement shows an increasing tendency as a new phenomenon. This is because they care deeply about inequality, suffering and injustice, and are disappointed with the government's inability to eradicate poverty. Unfortunately, these women have not found a more reasonable solution to channel their concerns. Their involvement in terrorism and transnational organizations such as ISIS that supports the idea of the Caliphate - and even to some extent with similar regional experiment

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Sahrasad, Herdi, Dedy Tabrani, Muhammad Ridwan, and Al Chaidar. "Women and Terrorism: A Sketch on the Phenomenon of Terrorism in the International Scene." SIASAT 4, no. 1 (2020): 15–24. http://dx.doi.org/10.33258/siasat.v4i1.17.

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The involvement of women in terrorism is not a new phenomenon. But the increasing number of women joining the terrorism movement shows an increasing tendency as a new phenomenon. This is because they care deeply about inequality, suffering and injustice, and are disappointed with the government's inability to eradicate poverty. Unfortunately, these women have not found a more reasonable solution to channel their concerns. Their involvement in terrorism and transnational organizations such as ISIS that supports the idea of the Caliphate - and even to some extent with similar regional experiment

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Sahrasad, Herdi, Dedy Tabrani, Muhammad Ridwan, and Al Chaidar. "Women and Terrorism: A Sketch on the Phenomenon of Terrorism in the International Scene." SIASAT 5, no. 1 (2020): 15–24. http://dx.doi.org/10.33258/siasat.v5i1.17.

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The involvement of women in terrorism is not a new phenomenon. But the increasing number of women joining the terrorism movement shows an increasing tendency as a new phenomenon. This is because they care deeply about inequality, suffering and injustice, and are disappointed with the government's inability to eradicate poverty. Unfortunately, these women have not found a more reasonable solution to channel their concerns. Their involvement in terrorism and transnational organizations such as ISIS that supports the idea of the Caliphate - and even to some extent with similar regional experiment

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45

Nabila Tussa'bannniya and Puspa Arum Yasinatul. "Fostering Harmony Amidst Diversity: Religious Moderation and its Role in the Social-Political Contexts of Malaysia." Medina-Te : Jurnal Studi Islam 21, no. 1 (2025): 13–25. https://doi.org/10.19109/medinate.v21i1.27859.

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This article specifically examines the dynamics and challenges of Islamic moderatism in Malaysia in the socio-political landscape. This is an important issue to be explored further, because lately moderation and radicalization in Islamic discourse have not only affected political stability but also social conditions in plural Malaysia. The writing of this article uses qualitative methods in the process of data collection and analysis. By using a deductive approach by understanding the arguments and opinions of academics and credible and academically tested literature sources, it becomes the ma

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Khairuddin, K., R. Rahman, P. Perdamaian, S. Suardi, W. Wasalmi, and Syahruddin Srg. "The Concept of Wasathiyah in QS. 2:143 Analysis of the Ma'na Cum Maghza Approach." QiST: Journal of Quran and Tafseer Studies 4, no. 1 (2025): 287–306. https://doi.org/10.23917/qist.v4i1.9668.

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Wasathiyah Islam has become one of the issues that has been widely researched recently. This issue arises as a response to the increasing behavior of extremism and radicalism in society. Several studies indicate that wasathiyah is a concept of teaching aimed at producing a moderate character in every aspect of community life. This research aims to uncover the concept of wasathiyah by using QS. 2:143 as the primary source and revealing its meaning through the ma'na cum maghza approach. This study is a library research using a qualitative method based on a deconstructive paradigm—the interpretat

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Ramli, Ramli. "Moderasi Beragama bagi Minoritas Muslim Etnis Tionghoa di Kota Makassar." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 12, no. 2 (2019): 135–62. http://dx.doi.org/10.35905/kur.v12i2.1219.

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The results of this study indicate that religious moderation for the ethnic Chinese Muslim minority in Makassar City includes: (a) Chinese ethnic in Makassar, both those who have embraced Islam as their religious teachings, and the non-Muslim Chinese are long-lived communities in Makassar city. Its existence as a minority has become an inseparable part of religious life that lives in harmony and peace. (b) For the ethnic Chinese Muslim minority community in the city of Makassar, a good relationship has been established between the subject and object in every religious activity, both different,

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Haris, Abd, and Nurfaika. "Progresivitas Alumni Ma’had Aly As’adiyah Sengkang dalam Menguatkan Pendidikan Moderasi Islam." Innovations in Multidisciplinary Education Journal 1, no. 1 (2024): 1–14. http://dx.doi.org/10.61476/rzkycn67.

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Pesantren’s pedagogy is designed to apply and develop educational patterns that can direct and strengthen the values of pesantren, without having to abandon the educational methods that have existed for a long time. Ma'had Aly As'adiyah has an important role in innovating and exploring the knowledge gained through education and dakwah of moderation as the basis for the development of religious teachings in society. Pesantren is not only a formal institution to strengthen the nation and state. But it also became a patron of the integrity of the future generations of the nation. His independence

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Zamri bin Ahmad, Abdul Mua’ti. "FROM INCULCATING ISLAMIC VALUES TO ‘RAHMATAN-LIL-ALAMIN’: PROMULGATING VARIOUS APPROACHES OF ISLAM IN MALAYSIA." Journal of Malay Islamic Studies 3, no. 1 (2019): 29–48. http://dx.doi.org/10.19109/jmis.v3i1.4572.

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The government of Malaysia has introduced ‘Inculcating Islamic Values’ during the reign of Prime Minister Dr Mahathir in the 80s, ‘Civilizational Islam (Islam Hadhari)’ during the reign of Prime Minister Abdullah Badawi in 2004, ‘Wasatiyah’ during the reign of Prime Minister Najib Razak in 2010 and ‘Rahmatan-lil-Alamin’ recently in 2018 under the new government. All the approaches were designed towards developing a modern society in predominantly Malay-Muslim society of Malaysia. The concepts were normally publicized as a part of the manifesto during the political campaigns prior to the genera

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Rizapoor, Habiburrahman, and Mohammad Rashid Rahimi. "RETHINKING IMAM ABU HANIFAH’S JURISPRUDENCE AND THE GLOBAL DISSEMINATION OF MODERATE ISLAM." MIQOT: Jurnal Ilmu-ilmu Keislaman 47, no. 2 (2023): 222. http://dx.doi.org/10.30821/miqot.v47i2.1096.

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<p><strong>Abstract:</strong> This article examines the role of Imam Abu Hynifah in the spread of moderate Islam. Through an analytical and descriptive research approach, the study investigates whether Imam Abu Hynifah can be considered one of the leading scholars in Wasatiah Islam and explores the impact of his views on the spread of moderate Islamic teachings around the world. The research draws on a variety of sources, including books, Imam Abu Hynifah’s writings, and relevant articles from academic journals. This article presents a comprehensive analysis of Imam Abu Hynif

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