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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.

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.

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

Strengthening religious moderation is a strategic effort to build a harmonious social life, especially in Berastagi, which is characterized by cultural, religious, and ethnic diversity. Through the Community Service Program (KKN) of UINSU students in 2025, various programs were designed to encourage community participation while raising collective awareness of the importance of religious moderation values. The main programs include a dish soap-making workshop as an economic empowerment initiative, an anti-bullying campaign to instill tolerance, an education awareness campaign to build a quality generation, the creation of educational boards on waste management to preserve the environment, and the “Sapa Desa” (Semangat Aksi Peduli Desa) movement to strengthen social relations. In addition, supplementary programs such as KKN Cerdas, RUMTAr, Gen Q, Spada, along with student involvement in the fruit and flower festival, selling local products, supporting farmers, and fundraising for the Independence Day celebration, further reinforced collaborative roles with the community. These activities are expected to create synergy between students and the people of Berastagi in fostering inclusive attitudes, mutual cooperation, and environmental care, making religious moderation not only a concept but also a real practice in social life.

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).

This article discusses the strategic role of general moderation of Generation Z in supporting the vision of "Golden Indonesia 2045", emphasizing the importance of religious moderation as the foundation of social stability, tolerance, and interfaith harmony. Generation Z, as a digital generation that grew up in the midst of globalization and technological disruption, has great potential in forming an inclusive and resilient society against the threat of radicalism and intolerance. This study uses a qualitative approach through a literature study to explore how Generation Z understands, evaluates, and internalizes moderate religious values in daily life. The results of the analysis show that religious and religious literacy is a crucial element in building balanced social and spiritual awareness among the younger generation. This article also identifies strategies that can be applied by Generation Z as a social fortress, including through strengthening the values of moderation in formal education, using social media wisely, and integrating the principle of moderation in public policy. The mainstreaming of religious moderation in various sectors of life is believed to be able to foster a tolerant, critical, and globally competitive generation. Thus, Generation Z is not only the successor of the nation, but also the main actor in realizing a just, harmonious, and civilized Indonesian society towards 2045.

This research discusses the practice of religious moderation at SMPN 2 Ampek Nagari, a secondary school with Muslim students as the majority and non-Muslim students as the minority. The aim of the research is to describe social interactions between Muslim and non-Muslim students, analyze the role of teachers in instilling the value of religious moderation, and identify challenges that arise in the process. This research uses descriptive qualitative methods with data collection techniques in the form of observation, in-depth interviews and documentation. The research results show that social interactions between Muslim and non-Muslim students are harmonious, characterized by cooperation in academic and non-academic activities without discrimination. Teachers play an important role as facilitators, role models and mediators in instilling tolerant attitudes through religious learning, citizenship education and other school activities. However, challenges were also found in the form of negative stereotypes brought from the family environment, as well as feelings of awkwardness in dealing with differences in religious practices. These findings confirm that schools function as laboratories for religious moderation, but their success requires support from parents and the community. Thus, the experience of SMPN 2 Ampek Nagari can become a model for implementing inclusive religious moderation for other secondary schools in Indonesia.

Indonesia is a unitary state, has a lot of diversity that combines various nationalities, dialects, religions, and communities. Therefore, as a diverse nation, moderation in religion is needed so that there is no degenerate behavior that can divide a country. Internalization of religious values in a multicultural society is an effort to integrate religious values with cultural and religious diversity in society. The main purpose of this internalization is to increase tolerance, respect diversity, and form an inclusive religious culture. This study aims to discuss the internalization of religious moderation values in a multicultural society. This study uses a qualitative approach and data processing using descriptive-analytical methods. Data processing is used as a benchmark to find out how the internalization of religious moderation values in a multicultural society, then takes several sources from the Bantengan village community to be used as research objects, in order to answer the main research questions, including: 1) How is the process of conveying understanding the values of religious moderation in a multicultural society in Bantengan Village. 2) How is the negotiation process with the community regarding the values of religious moderation in a multicultural society in Bantengan Village. 3) -How is the implementation of the values of religious moderation in a multicultural society in Bantengan Village? From the results and discussion of this study, it shows that there are several ways that the Bantengan village community does to internalize the values of religious moderation in a multicultural society. This study concludes that internalization of the values of religious moderation in a multicultural society in Bantengan Village can be done in various ways. An important effort to internalize the values of religious moderation in a multicultural society is to make the Bantengan village community a harmonious society by strengthening tolerance between religious communities, and having a spirit of justice between communities.

The phenomenon of bullying in schools remains a serious issue that affects students' psychological and social development. One strategic approach to minimizing bullying is by instilling the values of religious moderation within the school environment. Religious moderation promotes tolerance, justice, balance, and respect for diversity—principles that are essential in shaping students' character to live harmoniously in a plural society. This study aims to examine the role of religious moderation education in reducing bullying behavior in schools. A qualitative descriptive method was used, involving observation, interviews, and documentation in several secondary schools. The findings reveal that integrating the values of religious moderation into learning activities, school culture, and teacher role modeling contributes to creating an inclusive and welcoming school climate. Moreover, students become more aware of the importance of mutual respect and rejecting any form of violence. Therefore, embedding religious moderation values holds potential as a preventive solution to build a safe and supportive school environment for all members of the school community.

The Community Service (PKM) activity conducted by the Master's Program in Christian Religious Education at GMIT Zoar Penkase addressed the theme "Religious Moderation and Religion in Public Spaces." The primary objective of this activity was to enhance the understanding of the community and congregation regarding the importance of moderation in religion as a key to preventing conflicts and violence based on religious differences. This activity involved 27 participants, including students, lecturers, religious leaders, and local community members. The material presented emphasized the significance of moderate attitudes and respect for differences within the context of religious diversity. Issues of humanity, tolerance, and national commitment were discussed, with the hope of strengthening social cohesion. The results of this activity indicate that religious moderation can serve as a unifying force that promotes social justice and harmony among religious communities. Thus, religious moderation in public spaces is crucial for creating a more inclusive, peaceful, and just society, both locally and globally.