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This study analyzes the reconstruction of Human Rights (HR) in Indonesia through the integration of Pancasila values and Islamic Religious Education (IRE) within the framework of Islamic Sociological Jurisprudence. In the Indonesian context, human rights are not merely perceived as universal individual liberties, but are understood within broader philosophical, religious, and socio-cultural dimensions. Pancasila functions as the foundational framework that harmonizes individual rights with social responsibilities, while Islamic teachings provide normative and theological foundations through principles such as maqasid al-shari‘ah, justice (‘adl), and human dignity (karamah insaniyyah), as well as Qur’anic values of tolerance and moderation (tasamuh and wasatiyyah). This research adopts a qualitative method with a descriptive approach based on literature review, drawing upon various scholarly sources related to human rights, Islamic education, and sociological jurisprudence. The findings reveal that the integration of Pancasila and Islamic Religious Education generates a comprehensive understanding of human rights that is both normative and contextual. Moreover, empirical findings indicate that a deeper comprehension of Qur’anic teachings on tolerance is positively correlated with the development of moderate and inclusive attitudes, thereby highlighting the significant role of education in internalizing human rights values. Additionally, the historical transition from pre-Islamic (Jahiliyyah) society to the Islamic era demonstrates that Islamic teachings function as an agent of social transformation by promoting justice, equality, and the protection of marginalized groups. From the perspective of Islamic Sociological Jurisprudence, law is viewed as a dynamic system that must remain responsive to evolving social conditions, ensuring that the reconstruction of human rights remains relevant and adaptable. In conclusion, the synergy between Pancasila values, Islamic teachings, and sociological legal approaches contributes to the formation of a more inclusive, balanced, and culturally grounded human rights paradigm in Indonesia.

This research is motivated by the importance of understanding the development of the Kingdom of God in Indonesia as a reality present in the lives of the people through the values ​​of love, justice, and peace in a pluralistic society. The purpose of this research is to analyze the factors that support and hinder the development of the Kingdom of God in Indonesia and explain its application in contemporary life. The method used is a qualitative descriptive method through a literature review and theological analysis of the social, cultural, and religious dynamics that are developing in Indonesian society. The results of the study indicate that the development of the Kingdom of God is supported by the role of the church in evangelistic missions, holistic services, universal values ​​of love and justice, and a spirit of religious moderation. On the other hand, this development is hampered by local cultural resistance, socio-political dynamics, a lack of comprehensive theological understanding, and the potential for conflict in poorly managed plurality. The implications of this research emphasize that the Kingdom of God needs to be lived as a contemporary reality through personal and social transformation, obedience to God's will, and the realization of identity as citizens of the Kingdom of God in everyday life.

Amid the accelerating rhythm of digital culture, academic competition, and the changing patterns of student life in higher education, the formation of Muslim student character has become an increasingly urgent concern. A campus mosque can no longer be viewed merely as a place of worship; it must also be understood as a strategic nonformal Islamic educational space that nurtures spirituality, morality, social awareness, and student identity in a more contextual way. This study aims to analyze the role of the campus mosque as a space for shaping Muslim student character through the Islamic mentoring program at Masjid Syamsul Ulum, Telkom University. This research employs a descriptive qualitative approach based on document study and thematic analysis of scholarly articles, mentoring program documents, and relevant works on campus mosques, religious moderation, and student character education. The findings show that the mentoring program at Masjid Syamsul Ulum is systematically designed through a clear structure, curriculum, methods, evaluation tools, and mentor regeneration, all of which are integrated with the institutional values of Harmony, Excellence, and Integrity. Socioculturally, the program functions not only as a medium for religious instruction but also as a process of value internalization, habituation of religious practice, strengthening of moderation, and construction of Muslim student identity within a technology-oriented university environment. This study proposes a conceptual understanding that the campus mosque can serve as a strategic space for shaping Muslim students who are religious, moderate, collaborative, and adaptive in the digital era.

This study examines the integration of religious moderation values in Islamic Religious Education (PAI) and its impact on students’ religious tolerance in public junior high schools in Padangsidimpuan City. The research is based on the need to foster tolerance, mutual respect, and harmonious coexistence among students from diverse religious and social backgrounds. Using a qualitative field research approach, the study was conducted in several public junior high schools. Data were collected through interviews, observations, and documentation involving principals, PAI teachers, and students. Data analysis followed the stages of data reduction, data presentation, and conclusion drawing, with validity ensured through triangulation. The findings reveal that religious moderation values have been integrated into the planning, implementation, and evaluation stages of PAI learning. Teachers incorporate key values such as tolerance, justice, moderation, deliberation, equality, and anti-violence into both teaching materials and classroom practices. This integration has led to positive outcomes, including increased mutual respect among students, reduced conflicts, and a more harmonious learning environment. Overall, PAI learning plays a significant role in shaping students’ character, promoting moderate attitudes, and strengthening religious tolerance in a diverse school setting.

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.

The development of digital media has created new spaces for Islamic preaching practices, particularly through social media platforms such as TikTok and YouTube. Amid the proliferation of religious content that may trigger social polarization, preaching based on Ahlussunnah wal Jama’ah (Aswaja) values plays a crucial role in strengthening religious moderation. This study aims to analyze the internalization of Aswaja values tawassuth (moderation), tasamuh (tolerance), and tawazun (balance) in digital da’wah content on TikTok and YouTube from the perspective of Islam Nusantara. This research employs a qualitative approach using content analysis of selected da’wah videos chosen through purposive sampling. The findings indicate that Aswaja values are internalized contextually and adaptively according to the characteristics of each platform. TikTok functions as an effective medium for delivering concise and persuasive messages, particularly related to tolerance and religious moderation, while YouTube serves as a space for deeper, more argumentative, and reflective Islamic discourse. These findings affirm that Aswaja based digital da’wah within the framework of Islam Nusantara plays a strategic role in promoting religious moderation and maintaining social harmony in a plural digital society.

Islamic education in Indonesia plays a strategic role in shaping students’ religious character as well as their national identity, and therefore cannot be separated from the ideological foundations of Pancasila and the Unitary State of the Republic of Indonesia (NKRI). Islamic education functions not only as a means of transmitting religious values, but also as a medium for internalizing national ideology in line with the goals of national education. This study aims to analyze the ideological foundations of Islamic education based on the values of tauhid, Pancasila, and NKRI, as well as to examine their relevance to national education policies and curricula. This research employs a qualitative approach using a library research design. The data were obtained from secondary sources, including scholarly books, journal articles, education policy documents, and relevant legislation. Data collection was conducted through documentation studies, while data analysis applied a descriptive-analytical method to systematically examine the interrelationships among concepts. The findings indicate that the ideological values of Pancasila are substantively aligned with Islamic teachings, particularly in the aspects of divinity, humanity, unity, deliberation, and social justice. Within the framework of NKRI, Islamic education contributes significantly to the formation of religious-nationalist character and the strengthening of national integration. The integration of Pancasila values, religious moderation, and Islam rahmatan lil ‘alamin into national education policies and curricula, particularly through the Merdeka Curriculum and the Pancasila Student Profile, reflects a systematic effort to develop Islamic education that is adaptive and contextual. The implications of this study emphasize that strengthening the ideological foundations of Islamic education is a crucial prerequisite for producing learners who are faithful, knowledgeable, morally upright, and responsible citizens of Indonesia.

This study aims to examine in depth the role of Islamic Religious Education (PAI) teachers as agents of tolerant da‘wah based on Islam Nusantara within multicultural elementary school settings. The research was conducted at SDN 2 Margasari, Pasawahan District, Purwakarta Regency, West Java, which represents the social, cultural, and religious diversity of students. This study employed a qualitative approach using a case study method to obtain a comprehensive understanding of PAI learning practices oriented toward tolerance values. Data were collected through in-depth interviews with PAI teachers and the school principal, direct observations of classroom PAI learning activities, and document analysis of religious programs and activities implemented at the school. The results indicate that PAI teachers play a strategic role in instilling values of tolerance, religious moderation, mutual respect, and appreciation of local wisdom through the application of dialogical, contextual, and inclusive learning methods. The learning strategies applied include the use of local stories and traditions that align with the values of Islam Nusantara, as well as the habituation of tasamuh (tolerance) attitudes in daily interactions within the school environment. This study recommends strengthening the competencies of PAI teachers in understanding and applying the Islam Nusantara approach, as well as integrating values of religious moderation into the elementary school curriculum as a systematic effort to build a culture of tolerance in multicultural educational settings.

Islamic Religious Education (PAI) learning has a strategic role in shaping the character of students who are religious, tolerant, and have noble morals. Amidst the reality of Indonesian multicultural society, PAI learning is required to be able to internalize the values of religious moderation as an effort to prevent extreme, radical, and intolerant attitudes. Religious moderation is an important paradigm in Islamic education to instill a balanced and contextual religious attitude. This proceedings article aims to examine the concept, strategy, and implications of moderation-based Islamic Religious Education learning through the Systematic Literature Review (SLR) approach. The SLR method is used to examine journal articles, scientific books, and proceedings relevant to the topic of PAI learning and religious moderation in the last ten years. The results of the study indicate that moderation-based PAI learning is based on the values of wasathiyah, tawazun, i'tidal, and tasamuh which are integrated into the curriculum, learning methods, and the role models of educators. The implementation of moderation-based PAI learning has a positive impact on the formation of inclusive, tolerant attitudes and the ability to live peacefully together in students. This article is expected to be an academic reference for educators and researchers in developing Islamic Religious Education learning that is relevant to the social challenges and diversity of Indonesian society.

Social media has become a double-edged sword; acting as a space for religious learning while simultaneously serving as a medium for spreading radicalism. As digital natives, students are vulnerable to extremist narratives if not equipped with adequate cognitive immunity. This study aims to examine the influence of Digital Religious Literacy and Critical Thinking skills on the resilience of Islamic Religious Education (PAI) students in countering radical narratives. Using a quantitative approach with a correlational method, this study involved 30 PAI students selected through random sampling. Data collection instruments used a Likert scale questionnaire that had been tested for validity and reliability. Data analysis was performed using multiple linear regression. The results showed that: (1) The level of digital religious literacy and counter-radicalism attitudes of students were in the "very high" category with mean scores of 22.40 and 23.00 respectively; (2) There is a significant positive relationship (Sig. < 0.05) between digital literacy and critical thinking towards the attitude of countering radicalism; and (3) Simultaneously, these two variables contributed 68.2% in forming students' mental resilience in the digital space. These findings imply the need for a reorientation of the PAI curriculum that integrates the strengthening of critical reasoning and digital literacy as a fortress of religious moderation.

The relationship between religious doctrine and national identity remains a critical discourse in the Muslim world. The object of this research is Wasathiyatul Islam (Islamic Moderation) in Indonesia, which serves as a theological framework for balancing religious observance with social justice. However, the emergence of rigid transnational ideologies poses a significant challenge to this harmony, creating a potential disconnect between religious doctrine and local culture. To address this issue, this research aims to analyze how the values of Wasathiyatul Islam are transformed and harmonized within the dialectics of Indonesian society. The study employs a descriptive qualitative method with a phenomenological approach. Data were collected through literature reviews and social observations, then analyzed using an interactive model to interpret the "lived experience" of moderation. The results reveal that the harmonization process is manifested through four key indicators: national commitment, tolerance, anti-violence, and accommodation of local culture. A synthesis of these findings demonstrates that moderation in Indonesia is not merely a top-down state policy but an organic, bottom-up cultural practice where local wisdom serves as a vessel for religious values. In conclusion, Wasathiyatul Islam successfully functions as a unifying instrument, creating a "State of Consensus" where Indonesian Muslims practice their faith devoutly while maintaining unwavering loyalty to the nation.

This study aims to analyze the implementation of Nusantara Islamic values ​​in multicultural education within the Integrated Islamic School (SIT) Al-Ftih environment. Nusantara Islam, as a religious concept characterized by moderation, tolerance, and accommodating local culture, has high relevance in developing education that respects diversity.Meanwhile, multicultural education emphasizes equality, inclusivity, and recognition of students' cultural identities.This research employed a qualitative approach with a case study method. Data collection techniques included interviews, observation, and documentation, and its validity was tested through triangulation. The study results indicate that the integration of Nusantara Islamic values ​​in SIT Al-Fatih Sukabumi remains partial, primarily limited to thematic religious activities and has not yet systematically addressed the curriculum, pedagogy, or school culture. Supporting factors for implementation include the availability of local culture, support from some teachers, and religious moderation policies. Inhibiting factors include a lack of teacher training, the dominance of Middle Eastern Islamic references, and a lack of multicultural evaluation instruments.This study concludes that a comprehensive implementation model that integrates Islam Nusantara into the curriculum, learning, and school culture is needed. Recommendations include developing standard operating procedures (SOPs) for religious moderation based on local wisdom, teacher training, and developing evaluation instruments for the internalization of Islam Nusantara values.

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. 

Madhhab fanaticism in Islamic education, which appears in fiqh teaching practices that tend to absolutize a single madhhab, restrict dialogical space, and insufficiently appreciate the diversity of scholarly opinions. Such conditions may foster exclusive and intolerant religious attitudes among students. To respond to this problem, the study employs a qualitative approach with a library research design by critically examining books, journal articles, and documents related to fiqh madhhabs, Islamic education, religious moderation, and multicultural education. The data are analyzed using content analysis and descriptive–analytical techniques to map the forms of madhhab fanaticism in the learning process, the stages of transformation in madhhab understanding, and the pedagogical strategies that support the emergence of tolerant attitudes. The findings indicate that the transformation toward a more tolerant understanding of madhhabs is supported by curricula that accommodate comparative fiqh (multi-madhhab), inclusive learning materials, dialogical teaching methods, and teachers’ role modeling of moderate attitudes. Inhibiting factors include deeply rooted madhhab fanaticism, the dominance of conservative curricula, ideological bias in textbooks, and a weak culture of critical thinking. It is concluded that strengthening fiqh instructional design that consciously integrates religious moderation and multicultural education is essential for shifting madhhab understanding from patterns of fanaticism to patterns of tolerance within Islamic educational institutions.

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 examine the application of religious moderation in overcoming religious fanaticism in Indonesia, a country with high religious and cultural diversity. The main objective of this study is to understand how religious moderation can reduce the potential for social conflict caused by religious fanaticism. Using a systematic literature review (SLR) methodology, the database used to search for literature is data contained in Google Scholar and the Covidence Application, 6 relevant studies were analyzed using the PICOC-PRISMA criteria. The results of the study indicate that religious moderation can be implemented through inclusive religious education, the role of mass media in disseminating values of tolerance, and government policies that support harmony between religious communities. In addition, factors that influence the emergence of religious fanaticism include narrow understanding of religion, social injustice, and the spread of radical ideology through social media. This study contributes to strengthening multiculturalism and harmony between religious communities in Indonesia.

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.

This study aims to conduct a comparative analysis of curriculum development and teaching methods in Islamic education in Indonesia and Egypt. Both countries have a long tradition in the development of Islamic sciences, but they demonstrate different approaches in accordance with their respective social, cultural, and educational policy contexts. This study uses a literature review method with a descriptive qualitative approach through a review of journals, books, and Islamic education policy documents. The results of the analysis show that the Islamic education system in Indonesia emphasizes the integration of religious and general knowledge in its curriculum, in line with the spirit of religious moderation and the demands of modern society. Meanwhile, Islamic education in Egypt, especially through Al-Azhar University, emphasizes a traditional approach based on tafaqquh fi al-din with a focus on mastery of classical Islamic sciences. In terms of teaching methods, Indonesia is more adaptive to active and technology-based learning models, while Egypt maintains the talaqqi and memorization methods, but has begun to adopt modern pedagogical innovations. Overall, both education systems have their own strengths; Indonesia excels in contextualizing the curriculum, while Egypt sets an example in maintaining the authority and continuity of Islamic scholarship. These findings are expected to contribute to the development of a balanced Islamic education that integrates values and modernity.

This study aims to thoroughly examine the triadic relationship among the Internalization of Aswaja An-Nahdliyah Values, the Pedagogic Competence of Ustadz/Ustadzah, and the Academic Supervision by the Kyai at the Salafi Sunanul Huda Islamic Boarding School in Sukabumi Regency. The research urgency is based on the vital role of the pesantren (Islamic boarding school) as a fortress of moderate ideology and the existence of a research gap that has not holistically integrated these three variables within the specific Salafi-Nahdliyyah context of the locus. The Aswaja An-Nahdliyah values central to the internalization process include Tawasuth (moderation), Tasamuh (tolerance), I'tidal (justice/firmness), Tawazun (balance), and Amar Ma'ruf Nahi Munkar (enjoining good and forbidding wrong). This internalization is carried out through the formal curriculum (teaching Kitab Kuning using the Sorogan and Bandongan methods) and the non-curricular aspects (Kyai/Ustadz role-modeling and pesantren living values). The study utilizes a qualitative approach with a Case Study design. Data collection employs Method Triangulation involving In-depth Interviews (Kyai, Ustadz, Students), Limited Participatory Observation (learning processes and cultural activities), and Document Study (Lesson Plans, curriculum, and supervision reports). Data analysis employs the interactive model of Miles, Huberman, and Saldana (Data Condensation, Data Display, and Conclusion Drawing). The research findings are expected to formulate the Integrated Model of Triguna Santri in Aswaja An-Nahdliyah Internalization, which synergizes traditional pesantren methods with culture-based quality assurance. Practically, these findings will provide blueprints for quality assurance (Cultural-Authoritative Academic Supervision) and recommendations for pedagogical strategies for Ustadz/Ustadzah to enhance the transfer of values from the cognitive level to the affective and behavioral domains. This model is expected to become a benchmark for developing educator competence and strengthening religious moderation in similar pesantren.

This research examines the thought of Khawarij and Murji'ah in contemporary Islamic context with a focus on the relevance and application of these historical theological concepts to issues of extremism and moderation in the modern era. Through a qualitative approach with library research method, this study analyzes the doctrines of both groups and contemporary manifestations of their thinking. The results show that contemporary religious extremism phenomena have ideological connections with classical Khawarij characteristics such as takfirism, textual literalism, and tendency toward violence, while excessive political apathy reflects similarities with Murji'ah. The main challenges identified are how to balance religious commitment with tolerance in plural societies, and to overcome extreme tendencies in religious interpretation. In conclusion, a deep understanding of the historical roots of this thought can contribute to the development of a comprehensive approach to religious moderation in the modern era, with significant implications for social harmony and deradicalization efforts.