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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.

The diversity of Indonesian society, which consists of various ethnic groups, religions, cultures, and races, represents a great potential for the creation of a harmonious social life. However, the reality shows that intolerance and narrow fanaticism still often arise and even begin to influence students in the educational environment. This has the potential to create social conflicts and damage the nation's character in the future. This study aims to examine the role of education in shaping students to avoid fanatic behavior and social conflicts. The research method used is descriptive qualitative with data collection techniques through relevant literature studies. The results of the study show that schools have a strategic role in instilling values of tolerance, inclusive attitudes, and religious moderation through learning, teacher role models, and a school culture that respects diversity. In addition, synergy between schools, families, and communities is needed to create an educational environment that is conducive to the development of students' character. Through the implementation of multicultural education and the strengthening of national values on a sustainable basis, students are expected to become a generation with strong character, tolerant, and able to live peacefully alongside others in a pluralistic society.

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.

This research, titled “Islamic Universalism and Local Islam,” aims to analyze the relationship between the universal values of Islam and the expressions of local Islam that develop within the cultural context of society. The main focus of this study is to understand how Islam, as a universal religion, interacts with local cultures without losing its core principles such as tawhid (monotheism), justice, equality, and rahmah (compassion). The research method used is library research with a qualitative approach. Data were collected through the analysis of academic literature, scholarly journal articles, and other relevant scientific works. The analysis technique employed is content analysis, used to examine the relationship between universal Islamic values and their manifestations in local religious traditions. The findings indicate that Islamic universalism and local Islam are not opposing concepts but rather complementary ones. Islamic universalism provides an inclusive ethical and spiritual foundation, while local Islam reflects the contextual application of Islamic teachings within specific cultural settings. The integration of both creates a form of religiosity that is moderate, adaptive, and harmonious, making it relevant to the pluralistic society of the modern era.

This study aims to analyze the interfaith solidarity of UINSU Law students after natural disasters in North Sumatra and Aceh and to identify the forms of social activities and humanitarian values developed through these humanitarian actions. The research method used is a qualitative method with a field research approach through observation, interviews, and documentation. The research data sources were obtained from students, social volunteers, and disaster-affected communities involved in humanitarian activities. The results of the study indicate that UINSU Law students have an important role in helping communities through fundraising activities, humanitarian volunteers, psychosocial assistance, and interfaith cooperation. The interfaith solidarity carried out by the students was able to strengthen social relationships, increase tolerance, and create social harmony in post-disaster communities. In addition, the values of religious moderation, social concern, and unity became the main foundations of the students’ humanitarian activities. The presence of students among disaster victims gave a positive impact on the social recovery process and strengthened the sense of brotherhood and humanity within Indonesia’s multicultural society.

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.

Islamic Religious Education (PAI) plays a crucial role in shaping students’ character and religious values, including moderate attitudes in practicing religion. This study aims to analyze the implementation of Project Based Learning (PBL) in PAI as a means to strengthen moderate character and integrate religious moderation values through student collaborative projects. The research employs a literature review approach, collecting data from various scientific literature, journals, books, theses, and dissertations relevant to the topic. Data analysis is conducted using content analysis and narrative synthesis, applying both deductive and inductive reasoning. The findings indicate that PBL allows students to actively engage in contextual real-life projects, making the understanding of Islamic teachings more applicable and reflective. PBL also promotes the internalization of religious moderation values through collaboration and discussion among students, while reinforcing moderate character by developing social skills, empathy, and inclusive attitudes. Despite challenges such as limited resources and teacher readiness, appropriate implementation strategies can optimize the effectiveness of PBL in PAI. Therefore, PBL functions not only as a learning method but also as a transformative pedagogical strategy that shapes a generation of Muslim students who are knowledgeable, tolerant, and moderate.

This study aims to analyze the implementation of Metaverse technology as a medium for socializing religious moderation at the Palembang Religious Education and Training Center. Using a qualitative approach, this research explores how Metaverse can facilitate the dissemination of religious moderation values and its potential in improving the understanding of balanced, tolerant, and inclusive religious practices among participants. Data was collected through interviews, observations, and document analysis. The research findings show that Metaverse offers a dynamic and immersive platform to deliver training and discussions on religious moderation, allowing participants to interact more deeply with the material presented. However, challenges such as limited access to technology and understanding of the virtual environment were also found. This research highlights the need for further adaptation and support to maximize the effectiveness of this technology in building religious moderation.

This study aims to analyze how Islamic education policy in Indonesia functions as a social mechanism in shaping and maintaining societal integration amidst modern social change. Based on Émile Durkheim's functionalism theory, this study views Islamic education as an institution that plays a vital role in maintaining moral order, social solidarity, and preventing symptoms of anomie resulting from an imbalance between traditional values and the demands of modernity. The approach used is qualitative with an exploratory-descriptive orientation, with data collection techniques through literature studies of policy documents, institutional reports, and related scientific research results. The analysis is conducted descriptively and analytically to interpret the social function of the policy based on the concepts of social solidarity, division of labor, and anomie. The results show that policies such as madrasah integration, religious moderation programs, and teacher professionalization have a manifest function in expanding access to education, increasing social mobility, strengthening gender equality, and strengthening cohesion between religious communities. However, latent functions are also found in the form of bureaucratization of educational institutions, resource inequality, and value resistance among local communities. These findings confirm that Islamic education policy operates ambivalently: as an integrative instrument that strengthens social solidarity, but also as an arena for value negotiation between tradition and modernity. Therefore, Islamic education policy needs to be directed in a more contextual and participatory manner to optimally function as an agent of inclusive, adaptive, and sustainable social transformation for modern Indonesian society.

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.

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 study examines Azyumardi Azra’s interpretation of Islamization in the Malay-Indonesian Archipelago, highlighting its significance in both historical and contemporary discourse. Using a qualitative library research approach, the analysis draws on Azra’s key works, especially The Ulama Network: Southeast Asia and the Middle East in the Seventeenth and Eighteenth Centuries, and is supported by recent scholarly literature. Azra challenges conventional theories that attribute Islamization mainly to trade, political authority, or intermarriage. Instead, he underscores the central role of ulama networks, the transmission of religious knowledge, and the influence of Sufism. His perspective reveals how intellectual chains connected Southeast Asian scholars to Middle Eastern centers of learning, particularly Mecca and Medina, thus situating Islam in the archipelago as an integral part of global Islamic scholarship. Furthermore, Azra emphasizes the adaptive and dialogical character of Islamization, whereby Islamic teachings were internalized through cultural accommodation, shaping the distinctive identity of Islam Nusantara as moderate, inclusive, and cosmopolitan. The findings suggest that Azra’s framework not only advances historiography but also contributes to contemporary debates on religious moderation and Indonesian Islamic identity. This study concludes that his intellectual model provides a valuable foundation for further research that incorporates social, political, and economic dimensions of Islamization.

This study aims to analyze the application of deep learning in the transformation of religious moderation education in the digital era and its implications for the development of modern Islamic education. The research employs a qualitative descriptive approach using library research, reviewing literature on Islamic education, religious moderation, and artificial intelligence in learning contexts. Data were collected from academic books, scientific journals, articles, and other credible sources, then analyzed using content analysis to identify patterns, concepts, and relationships between technology and the strengthening of moderation values. The results indicate that the implementation of deep learning can transform Islamic education from a traditional rote-based model to a reflective, contextual, and interactive learning process. This technology enables the analysis of students’ thinking patterns and behaviors, the reinforcement of moderation values, character formation, and the development of moderate digital literacy in a personalized and adaptive manner. The integration of technology and spirituality in digital Islamic education creates transformative learning experiences that strengthen empathy, ethical awareness, and students’ reflective capacities. The study implies the importance of developing curricula, learning strategies, and teacher competencies based on artificial intelligence to produce a generation of students who are moderate, tolerant, and competent in facing the challenges of the digital era.

Extreme poverty remains a major challenge in rural areas of Indonesia, including Nagori Bandar Manik, Pamatang Sidamanik District, Simalungun Regency. The 2025 UINSU Community Service Program (KKN) was carried out to empower local communities through various activities covering economic, educational, religious, social-environmental, and health aspects. This program employed a qualitative approach by involving active community participation in needs assessment, socialization, training, and evaluation. In the economic aspect, workshops on dishwashing liquid and herbal pesticide production were implemented as alternative household businesses. The educational sector included religious moderation through a short movie screening Mabbere, anti-bullying campaigns, ecoprint totebag training, and teaching at kindergarten, elementary, and junior high school levels. In the religious field, activities included Qur’an learning after Maghrib with children and Yasin recitals for both men and women. The social-environmental aspect was realized through community clean-up, educational boards on waste decomposition, distribution of garbage bins, and environmental awareness campaigns. Meanwhile, the health aspect focused on education about clean and healthy living behaviors, stunting prevention campaigns, and community exercise. The findings revealed improvements in entrepreneurial skills, children’s literacy, spiritual values, environmental awareness, and healthy lifestyles. The implication highlights that multidimensional community empowerment can serve as an effective strategy to reduce extreme poverty and promote sustainable village development.