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This study aims to examine the role of Ahlussunnah wal Jama'ah (Aswaja) An-Nahdliyah in strengthening religious moderation among young people amid increasingly complex, pluralistic, and digitalized societies. Globalization, advances in information technology, and easy access to diverse religious perspectives through digital media have influenced the religious attitudes and behaviors of younger generations, highlighting the need to reinforce moderate religious values. Aswaja An-Nahdliyah promotes the principles of tawassuth (moderation), tasamuh (tolerance), tawazun (balance), and i'tidal (justice) as the foundation for social, national, and civic life. This study employed a qualitative approach using a library research method. Data were collected from books, scientific articles, official documents, and relevant literature on Aswaja An-Nahdliyah and religious moderation. The data were analyzed using content analysis to identify the contribution of Aswaja values in fostering moderate attitudes among young people. The findings indicate that Aswaja An-Nahdliyah plays a strategic role in internalizing inclusive, contextual, and tolerant Islamic values through formal and non-formal education, youth organizations, religious study groups, and digital media. The implementation of these values enhances tolerance, respect for diversity, patriotism, and critical awareness among young people in confronting radical and intolerant ideologies, thereby supporting the development of a harmonious and peaceful pluralistic society.

Collaboration between classroom teachers and Islamic Religious Education (PAI) teachers constitutes an essential strategy for instilling religious moderation values in elementary schools. This study aims to: (1) describe the forms of collaboration developed between classroom teachers and PAI teachers; (2) assess the effectiveness of such collaboration in inculcating religious moderation values; (3) identify changes in students' attitudes as tangible outcomes of collaboration; and (4) analyze supporting and inhibiting factors of collaboration at SDN 3 Wanamekar. A descriptive qualitative approach was applied using field study methods. Data were gathered through in-depth interviews, participatory observation, and document review. Data analysis followed the interactive model of Miles, Huberman, and Saldana, encompassing data condensation, data display, and conclusion drawing. Data credibility was ensured through source triangulation and technique triangulation. Findings indicate that collaboration occurs in two primary forms: reactive collaboration as a spontaneous response to students' intolerant behavior, and planned collaboration involving curriculum coordination, partial co-teaching, and joint evaluation. Collaboration was assessed as sufficiently effective yet suboptimal due to time constraints and excessive administrative burdens. Positive changes in students' tolerance and inclusive attitudes were identified as concrete outcomes. Supporting factors include favorable interpersonal communication, principal support, and moderation value integration in the Merdeka Curriculum. Main inhibiting factors are time limitations, administrative burdens, shallow conceptual understanding of religious moderation, and the absence of a standardized collaboration model. The study recommends establishing structured collaboration schedules and religious moderation training programs for all teachers.

This study aims to analyze the role of Islamic educational philosophy in shaping religious moderation among the younger generation and to identify challenges in its implementation. This research employs a qualitative approach using a library research method through content analysis of relevant literature and academic sources. The findings reveal that Islamic educational philosophy has a significant role in promoting the values of tawazun (balance), tasamuh (tolerance), i’tidal (justice), and wasathiyah (moderation) as the foundation of moderate religious attitudes and behaviors. The implementation of these values is reflected through curriculum integration, inclusive learning processes, and the development of a supportive school culture that encourages mutual respect and diversity. Nevertheless, several obstacles still hinder its effectiveness, including narrow religious understanding, low levels of digital literacy, the spread of radical narratives in social media, and limited teacher competence in implementing moderation-based education. Therefore, strengthening religious moderation requires synergy among philosophical concepts, educators, families, communities, and the national education system.

The purpose of this research is to study the role of Generation Z in spreading religious moderationvalues through social media, and to identify the challenges and opportunities they face in the digital era.Generation Z grows up in an environment closely tied to digital technology advancement, making social media aprimary platform for their religious and social expression. Creating creative visual content, such as memes andshort videos, is a relevant form of expression used to preach and effectively spread messages of tolerance. Adescriptive qualitative method based on literature study was used comprehensively in this research. Variousscientific literatures and previous journal articles served as the main data sources. The study shows that althoughsocial media offers broad opportunities for attractive and inclusive moderate preaching, there are still majorchallenges. These include the massive spread of hoaxes, disinformation, increased polarization in the virtualpublic space, and the real threat of digital extremism. Therefore, improving digital literacy combined withcomprehensive religious literacy is crucial. This aims to shape Generation Z to think critically, act wisely infiltering information, and ultimately become active agents of peace both in the real world and in the digitalecosystem.

This research is motivated by the diversity of ethnicities, cultures, and religions in Indonesia, which makes religious moderation a crucial key to creating harmony and tolerance, including in Naramben Village, Skanto District, Keerom Regency. The research problem formulation focuses on how religious moderation is practiced and its impact on community dynamics in the village. The aim is to determine the practice and impact of religious moderation in the Naramben Village community. The results of the study indicate that the practice of religious moderation is realized through deliberation and the rejection of violence. As a result, strong social harmony is established, characterized by mutual cooperation and mutual respect regardless of differences. The results of this study are also in line with Peter L. Berger's social construction theory and Lukman Hakim Saifuddin's views, where social reality is shaped through interaction and concrete actions. In conclusion, religious moderation has become the main foundation of social harmony in Naramben Village. As a suggestion, this research has implications for adding to the scientific body and providing input for the village government in formulating policies related to the practice of religious moderation.

Abstract: The promotion of religious moderation in society can prevent potential conflicts and build bridges of brotherhood between religious communities. Likewise, the IAKN Tarutung Postgraduate Christian religious education masters study program through Community Service activities in Doloksanggul sub-district, Humbang Hasundutan Regency. Community service activities participants consist of lecturers and students. Through this activity, the Christian religious education Masters Study Program also carried out research aimed at finding out the benefits of socializing religious moderation in Doloksanggul Village, Humbang Hasundutan Regency. The material content of religious socialization activities contains 4 indicators as follows: 1. Teaching the ability to live with differences, 2. Building mutual trust, 3. Mutual understanding, 4. Being respectful of each other. This method of implementing community service applies the Participatory Action Research (PAR) method. Community service activities will be carried out from May to August 2024 with a target group of 33 adult people. The community is taught to understand the 4 indicators above through the guidance of the Community service activities team. The benefits of socializing religious moderation in Doloksanggul Village, Humbang Hasundutan Regency can be seen from the number of respondents who answered the question yes on average, 31.6 with a percentage of 95.85%, while the number of respondents who answered no was 1.4 with a percentage of 4.15%. This means that the material content of religious moderation socialization activities in Doloksanggul Village, Humbang Hasundutan Regency is very useful in preventing potential conflicts and building bridges of brotherhood between religious communities.

The phenomenon of religion-based radicalism remains a serious threat to the sustainability of national and state life, including within educational institutions. Educational institutions hold a strategic role in instilling religious values that are peaceful, tolerant, and civilized. Therefore, religious moderation education has become a vital approach as a preventive measure against radical ideologies. This study aims to examine the role and urgency of religious moderation education as a shield against radicalism in educational institutions. The research method employed is a literature study, analyzing various literatures such as books, scientific articles, and policy documents related to religious moderation and character education. The results show that religious moderation education can instill the values of tawassuth (moderation), tasamuh (tolerance), tawazun (balance), and i‘tidal (justice) in students. These values contribute significantly to forming religious attitudes that are inclusive, humanistic, and non-violent. The implementation of religious moderation education in educational institutions can be achieved through curriculum integration, educator role-modeling, the cultivation of school culture, and the strengthening of contextual religious literacy. Thus, religious moderation education plays a crucial role as an ideological and moral fortress in preventing the entry and growth of radicalism within the educational environment.

This study examines the ideas of Ziauddin Sardar and Azyumardi Azra in three major areas: Islamic education, digital religious authority, and religious moderation. Using a library research approach, this article analyzes how Sardar’s Postnormal Times (PNT) framework explains global complexity, chaos, and contradictions that shape the future of Islamic thought and education. Meanwhile, Azra’s concept of Islam Nusantara and wasathiyah provides a historical and cultural foundation for constructing moderate Islamic identity in Indonesia. Findings indicate that Sardar emphasizes adaptive education oriented toward future literacy, while Azra highlights the integration of tradition, modernity, and local culture. In the context of digital authority, Sardar views the transformation as a structural effect of postnormal conditions driven by algorithmic systems, while Azra stresses the need to strengthen scholarly legitimacy based on sanad, institutions, and ethical guidance. Both perspectives converge on the importance of moderation. Sardar presents moderation as a strategy to manage global complexity, whereas Azra positions wasathiyah as the inherent identity of Islam in the archipelago. This study concludes that synthesizing both frameworks can strengthen Islamic education, stabilize digital religious authority, and reinforce Indonesia’s moderate Islamic identity in responding to contemporary challenges.

The development of digital information technology has fundamentally transformed the ways university students access and interpret religious information. Social media platforms such as TikTok, Instagram, and YouTube have become primary spaces where students encounter diverse forms of religious content, ranging from educational dakwah to provocative narratives that may trigger tension and conflict. This phenomenon creates both opportunities and challenges for shaping religious moderation, particularly among first-semester students who are in the formative stage of constructing their intellectual and religious identities. This study aims to explore in depth the dynamics of religious moderation among first-semester students at IAINU Tuban within the context of digital polarization. A descriptive qualitative method was employed, utilizing semi-structured interviews, observations, and documentation as data collection techniques. Data were analyzed through thematic processes of reduction, presentation, and conclusion drawing. The findings reveal that students exhibit high social media engagement and are frequently exposed to short dakwah content circulated through algorithmic mechanisms. However, they also confront digital polarization characterized by emotional disputes, informational bias, and negative perceptions of other religious groups. While students demonstrate an initial understanding of religious moderation—such as wisdom, tolerance, and resistance to provocation—they have not fully developed adequate religious digital literacy to critically evaluate extreme content. This research concludes that social media simultaneously serves as a medium for dakwah and a site of polarization, highlighting the need for systematic reinforcement of digital literacy and religious moderation within Islamic higher education. 

This study examines the role of Islamic Education (PAI) teachers in fostering religious moderation and tolerance among students in response to growing challenges related to diversity in educational settings. The objective of this research is to describe the pedagogical strategies and instructional methods employed by PAI teachers, as well as to identify the supporting and inhibiting factors that shape the effectiveness of promoting moderate and tolerant attitudes. Utilizing a qualitative literature review approach, this study conducts a critical analysis of relevant academic sources. The findings indicate that PAI teachers play a pivotal role in cultivating moderate and tolerant behavior through learning approaches that emphasize dialogical engagement, value internalization, and strengthened understanding of diversity. Supporting factors include an inclusive school culture and teachers’ professional awareness of the importance of religious moderation. Conversely, inhibiting factors encompass limited pedagogical resources and the influence of external extremist ideologies. Overall, the study underscores the strategic position of PAI teachers in developing a harmonious and diversity-oriented educational environment.

This study aims to analyze the dynamics of interfaith relations in Indonesia by integrating Social Identity Theory (SIT), Social Identity Complexity (SIC), and Pope Francis’ vision of synodality. The focus is directed toward understanding how social identity categories, overlapping identity structures, and the synodal vision of communion, participation, and mission enrich the paradigm of religious moderation in a plural society. This research employs a qualitative library research design using descriptive-analytical and content analysis techniques on identity theories, empirical findings on interfaith tolerance, and relevant Catholic Church documents. The analysis includes an exploration of the core concepts of SIT and SIC, a review of interfaith tolerance practices in Indonesian communities, and an examination of the pastoral significance of synodality as a dialogical approach. The findings indicate that religious moderation can flourish when religious communities have natural spaces of encounter, develop flexible identity intersections, and engage actively in mutual listening as emphasized in the Synod 2021–2024. In this context, synodality provides a theological and pastoral framework for cultivating inclusive, creative, and transformative interfaith relations, allowing each religious tradition to express its uniqueness while fostering fraternal harmony.

This study aims to analyze religious moderation as an effort to prevent radicalism within Universitas Negeri Makassar. The background of this research is rooted in the growing vulnerability of students to radical ideologies spread through digital spaces and social interactions on campus. A qualitative approach was employed using data collection techniques such as interviews, observations, and document studies involving lecturers, students, and internal policy makers of the university. The findings indicate that religious moderation, based on the values of tolerance, inclusivity, and respect for diversity, serves as an effective preventive strategy against student radicalization. The implementation of religious moderation on campus is carried out through strengthening religious literacy, integrating moderation values into the curriculum, developing extracurricular activities grounded in diversity, and fostering interdisciplinary as well as interfaith collaboration. This study concludes that religious moderation functions not only as a normative discourse but also as a practical approach to building an academic culture that is peaceful, inclusive, and resistant to radical ideologies. The findings are expected to serve as a reference for higher education institutions in formulating more systematic and sustainable radicalism prevention policies.

Artificial Intelligence (AI) is a technology that has had a significant impact on various aspects of life, including science. Recent developments in AI have shifted the traditional boundaries of knowledge production and distribution, including in the religious realm. This research aims to fill the epistemological gap in contemporary Islamic legal thought by offering an integrative framework between traditional ijtihad and supervised digital ijtihad practices. This research uses a normative-qualitative (juridical-normative) approach. The researchers found that AI has the potential to be an effective tool for strengthening religious moderation, particularly through digital education, the dissemination of messages of tolerance, and the dissemination of counter-narratives against radicalism. For example, da'wah chatbots and digital interpretation applications can expand moderate religious literacy. However, the research also highlights various challenges, including epistemological issues stemming from AI's lack of a scientific chain of command, the risk of shifting authority from scholars to technology, and the lack of legal regulations governing responsibility for AI-generated religious content. Therefore, specific regulations and collaboration between scholars, the government, and technology developers are needed to ensure that AI continues to support the maqāṣid al-Shari'ah (the principles of Islamic law) and religious moderation.

Ketegangan epistemologis antara sains dan agama dalam masyarakat modern sering kali memicu polarisasi yang berujung pada dua ekstrem: positivisme yang mengabaikan etika dan fundamentalisme agama yang menolak rasionalitas. Model hubungan tradisional, seperti konflik dan independensi, terbukti tidak memadai untuk mengatasi fragmentasi sosial ini. Penelitian ini bertujuan untuk merumuskan dan menganalisis kerangka konseptual baru, yaitu "Sains 'Religius'" dan "Agama 'Saintifik'", sebagai solusi integratif untuk mencapai transformasi sosial. Penelitian ini menggunakan metode kualitatif deskriptif dengan pendekatan studi kepustakaan (library research) dan analisis konseptual-kritis terhadap literatur filsafat ilmu, sosiologi agama, dan teologi. Hasil penelitian menunjukkan bahwa konsep "Sains 'Religius'" menanamkan etos spiritual berupa kekaguman (awe) dan kerendahan hati epistemik ke dalam praktik ilmiah, sementara "Agama 'Saintifik'" mengintegrasikan nalar kritis dan rasionalitas untuk memurnikan penafsiran keagamaan dari dogmatisme sempit. Sintesis kedua paradigma ini berfungsi sebagai mekanisme katalisator yang mereduksi ekstremisme, membentuk moderasi beragama yang aktif, dan membangun landasan bagi masyarakat yang harmonis berbasis nilai kemanusiaan universal

Penelitian ini bertujuan menganalisis implementasi pendekatan sosio-kultural agraris dalam pembelajaran Akidah Akhlak di MTs Hidayatus Shibyan serta pengaruhnya terhadap pembentukan pola komunikasi religius dan moderat siswa. Penelitian menggunakan pendekatan kualitatif deskriptif dengan teknik observasi kelas, wawancara guru Akidah Akhlak, dan dokumentasi perangkat pembelajaran. Hasil penelitian menunjukkan bahwa guru menghubungkan materi akhlak terpuji dengan aktivitas pertanian yang dekat dengan kehidupan siswa, seperti kerja sama, amanah, tanggung jawab, dan disiplin dalam budaya bertani. Pendekatan kontekstual ini membuat siswa lebih mudah memahami konsep akhlak yang abstrak karena terkait dengan pengalaman nyata mereka. Selain itu, siswa menunjukkan peningkatan partisipasi, kemampuan berdiskusi, dan pola komunikasi yang lebih sopan, inklusif, serta menghargai perbedaan. Secara keseluruhan, pendekatan sosio-kultural agraris dinilai efektif dalam menjadikan pembelajaran Akidah Akhlak lebih bermakna, kontekstual, dan berorientasi pada pembentukan karakter Islami.

Indonesia, as a pluralistic nation, faces significant challenges in maintaining social harmony amidst increasing globalization and cultural disruption. One strategy to strengthen the nation's ideological resilience is through religious moderation based on the values ​​of Pancasila and multiculturalism. This Community Service (PKM) activity was carried out in Widodaren Village, Gerih District, Ngawi Regency, with the aim of fostering tolerance, strengthening national identity, and internalizing the values ​​of religious moderation in community life. The implementation method includes three stages: preparation, implementation, and evaluation. The implementation stage includes Training for Anti-Radicalism and Intolerance Cadre Facilitators (KANIRA), a Religious Moderation Workshop, interfaith mutual cooperation activities, and a Village Diversity Festival. A participatory approach was implemented so that the community is actively involved in the entire activity process. All activities were carried out with a participatory approach so that the community can understand and internalize the values ​​of moderation contextually. The program's implementation has demonstrated the growth of dialogue, interfaith cooperation, and a spirit of togetherness among residents in daily life. The positive response from the community and village officials demonstrates that a value-based approach to religious moderation can be an effective means of strengthening national identity at the local level.

This study departs from the urgency of early childhood religious education as the foundation for shaping religious and moderate character. The lack of Qur’an learning facilities and qualified teachers in Karang Mulya Village has hindered children aged 6–10 years in mastering Qur’anic literacy skills, even though this stage is considered a golden period of cognitive, affective, and psychomotor development. To address this issue, the research employed a qualitative descriptive method combined with a Project-Based Learning (PjBL) approach, which allowed the teaching process to be linked with practical and contextual activities. Data were collected through direct observation, structured interviews with parents and teachers, and careful documentation of student progress. The analysis was carried out through systematic steps of data reduction, presentation, and conclusion drawing. The findings reveal significant improvements in children’s ability to recognize, read, and write hijaiyah letters, although variations remain, particularly in creativity and independence. Furthermore, Qur’anic literacy activities meaningfully contributed to strengthening the understanding of religious moderation values, such as national commitment, tolerance, anti-violence, and acceptance of local culture. In conclusion, student service activities through Qur’anic literacy not only enhanced technical skills but also functioned as an effective medium for building religious moderation foundations from an early age.

The development of Micro, Small, and Medium Enterprises (MSMEs) is an essential strategy to improve the welfare of rural communities. Kalicinta Village has local potential in the form of the traditional food cilok, which can be developed into a productive and competitive business. This community engagement aims to analyze the role of cilok MSMEs in enhancing community welfare, identify challenges, and formulate strengthening strategies based on local potential. The method employed was Participatory Action Research (PAR), involving the community actively in problem identification, action planning, implementation, and evaluation. Data were collected through observation, interviews, and focus group discussions. The results show that cilok MSMEs contribute to increasing household income, absorbing local labor, and empowering women, while also strengthening social cohesion through values of togetherness. The main challenges include limited capital, market access, digital literacy, and managerial capacity. Interventions such as training, product innovation, digital marketing, and government support effectively enhance competitiveness. Through a participatory approach, cilok MSMEs have the potential to become a pillar of the village economy and a sustainable model of local empowerment.

Mosques play a strategic role as centers of worship and community development at the local level, serving not only as places of worship but also as spaces for non-formal religious education. However, many rural mosques are experiencing declining functionality due to limited facilities, human resources, and a lack of sustainable programs. This condition is evident in the Al-Karomah Mosque in Kalibundar Hamlet, where religious activities have declined due to the lack of sustainability of the Al-Qur'an Education Park (TPA) program. This community service activity aims to revitalize the function of the mosque by strengthening the TPA by emphasizing the instilling of religious moderation values ​​and increasing community participation. The method used is Participatory Action Research (PAR) involving mosque administrators, TPA teachers, community leaders, and parents of students through observation, interviews, and documentation of activities. The program implemented includes improving TPA management, teacher training, developing a simple curriculum based on religious moderation, and reactivating Quran recitation activities and habituating worship. The results of the activity indicate an increase in interest in learning the Quran, strengthening the values ​​of tolerance and togetherness, increasing community participation, and growing awareness of the importance of religious moderation. Thus, revitalizing prayer rooms through strengthening TPA is effective in strengthening religiosity while building social harmony based on religious moderation. The method used in this article is Participatory Action Research (PAR), involving mushola management, TPA teachers, community leaders, and parents of students through field observations, interviews with religious figures, and activity documentation. Program activities include improving TPA management, teacher training, developing a simple curriculum based on religious moderation, and reactivating Qur’anic learning and regular worship activities. The results of the program show: (1) increased interest in learning the Qur'an among children and youth, (2) strengthened values of tolerance, togetherness, and social awareness, (3) growing community participation in religious activities, (4) the role of the mushola as a center of religious moderation at the hamlet level, (5) increased participation of students and community members, (6) rising awareness of the importance of religious moderation, and (7) the reestablishment of Mushola Al-Karomah as a center of community religious activities. Thus, revitalizing the mushola through the TPA has proven effective in strengthening religious values while building social harmony based on religious moderation

This article examines the role of students of the Real Work Lecture (KKN) of the State Islamic University of North Sumatra in Stabat Lama Village in supporting community development through an integrative approach that covers three main areas, namely religious moderation, stunting prevention, and extreme poverty alleviation. The religious moderation program is carried out through Maghrib Mengaji, Gebyar Islami, and interfaith dialogue, which has been proven to strengthen tolerance and social harmony in the community. The stunting prevention program is realized through the provision of supplemental food (PMT) based on local ingredients, which is able to improve the nutritional status of toddlers while preventing the risk of new stunting. Furthermore, the community economic empowerment program is carried out through ecoprint training with eco pounding techniques that produce works of selling value and open up opportunities for environment-based businesses. The results of the activities show that the three programs complement each other and contribute to improving health, economic independence, and socio-religious harmony. The real impact of the implementation of this program is not only felt in the short term, but also provides the foundation for the development of a more independent and sustainable society. Through the active involvement of students, KKN activities succeeded in connecting academic theory with real practice in the field, so that it was able to provide contextual solutions to village problems. The empowerment carried out also emphasizes inclusive community participation, especially vulnerable groups such as housewives and toddlers, so as to provide more equitable benefits. Thus, KKN in Stabat Lama Village represents a holistic, sustainable, and relevant service model to the achievement of the Sustainable Development Goals (SDGs).