One of the biggest challenges for fisherman workers is to live a religious life within limitations, such as religious knowledge and worship facilities, as experienced by Pabagang on Balang Caddi Island, Pangkep-South Sulawesi. This study discusses Muslim fishermen on Balang Caddi Island by referring to the question of how is the piety construction of Pabagang Muslim fishermen on Balang Caddi Island amid its limitations. This study is field research, which means that the primary source of this study comes from field data such as interviews, observations, and documentation. At the same time, secondary sources come from articles, websites, dissertations, and others that discuss the issues being studied. These various sources are managed using the descriptive-analytical method. From this, this study concludes that the construction of Pabagang's religious life leads to social piety, which contributes to the ritual piety of the people of Balang Caddi Island. This phenomenon cannot be separated from the significance of its social role in religious life on Balang Caddi Island, which is heavily influenced by the religious model of pesantren Darul Da'wah wal Irsyad (DDI) Mangkoso. Pabagang's religious life is common in Indonesian society, where workers (whatever their occupation) are not active in ritual piety but in social piety. Therefore, any worker, who earns a lawful living, needs to be seen as equal to other people, especially to achieve a complementary society.

This article discusses the teaching of Islam through the integration of pesantren and mosques functions, focusing on South Sulawesi. This study is directed to see the significance of teaching in pesantren and mosques in producing and supporting consistency of religious moderation in Indonesia. This study uses a descriptive-analytical method, by applying the theory of cultural reproduction of Pierre Bourdieu, which includes arena and habitus as the main components, of which there is capital. From this, this study concludes that Islamic teaching in pesantren and mosques carried out by ulema has a strong significance in carrying out consistency of religious moderation in South Sulawesi, even in the Indonesian context. The social capital of the ulema in pesantren and mosques builds a social structure that places the ulema as local leaders (agents) in forming a moderate religious model. The significance of teaching Islam further becomes a great opportunity in maintaining and developing religious moderation in Indonesia which is carried out together with the government. The collaboration between the government and the ulema indicates the need for agreement in understanding the urgency of religious moderation in Indonesia. In the agreement, the government as the provider of facilities and infrastructure supports the Islamic teaching movement by the ulema. This is as happened in the process of teaching Islam at the beginning of Islamization in Indonesia, including in South Sulawesi.