Radicalism and Islamic phobia have the potential to cause conflict amongst religious communities so that it needs social movements in building religious moderation. This study aims to understand and analyse the Ahlussunnah Waljamaah theology in the six largest Islamic community organisations in Indonesia in implementing religious moderation. This study uses a qualitative method with a phenomenological approach. Data obtained from interviews, observations and in-depth interviews regarding the process of externalising, objectifying and internalising the theology of Ahlusunnah Waljamaah in Nahdlatul Ulama, Rifa’iyah, Muhammadiyah, Al-Irsyad, Lembaga Dakwah Islam Indonesia and Front Pembela Islam organisations. Then, the data were analysed through social construction theory of Peter L. Berger and T. Luckman. The results show that the six largest Islamic community organisations in Indonesia apply Ahlussunnah Waljamaahs theology. Those Islamic community organisations differently understand the externalisation of Ahlussunnah Waljamaah theology based on its teaching. Thus, it has implications for Aswaja’s model of application (objectification) in the fields of state, preaching, social and cultural life. Aswaja’s internalisation is reflected in the moderate character of the figures and followers of mass organisations in Indonesia. The Islamic community organisations contribute to build Islamic moderation character by applying an established and consistent theology of Ahlussunnah Waljamaah in various fields.Contribution: This article provides insight into the contribution of Ahlussunnah Waljamaah’s theology in establishing moderate Islam in Indonesia. It contributes to build Islamic moderation’s character by applying an established and consistent theology of Ahlussunnah Waljamaah in various fields.

Aqeedah, fiqh, and akhlaq are the three main pillars in carrying out the religion that the Prophet has brought to the earth so that human beings can know their destiny perfectly. This matter has been recorded in the hadith of Jibril, which is a hadith that explains the arrival of the Angel Jibril to teach the pillars of religion to Muslims. The scholars describing the values of the three main teachings have various ways and methods. One of them is Haji Abdullah bin Haji Muhammad Sa'ed bin Haji Muhammad Arsyad who used the story entitled "Hikayat Tengkorak Kering" (dry skull tale). This article aimed to describe the aqeedah values of Ahli Sunnah Waljamaah found in the story “Hikayat Tengkorak Kering”. In order to understand aqeedah values embedded in this dry skull tale, this article employed a “content analysis” approach, which was by studying the content of the tale in-depth and linking it with authentic teaching sources (the Quran and al-Sunnah as well as interpretations of scholars of Ahli Sunnah waljama'ah). The data were in the form of written text from the story “Hikayat Tengkorak Kering”. The findings in this study are aqeedah values of Ahli Sunnah Waljama'ah such as faith in the Prophet of Allah, faith in the angels of Allah, faith in the Qada and Qadr, the realm of barzakh, the torment of the grave, hell and its torments, benefits of charity in the afterlife as well as practices that need to avoid in order to keep people away from the torment and punishment in hell.

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<p><em>Islam as one of the divine religions carries the message of peace, harmony between people and even between God's creatures (</em>rahmatan lil 'Ālamîn<em>). There is no single text either al-Qur'an or al-Hadith which instructs its adherents to do the opposite, think and act radically and are anti-establishment. This problem by the previous scholars has been explained in various strokes of their thoughta. This article focuses on the thoughts of al-Shaykh Tajuddin ibn 'Athaillah al-Sakandari as one of the classical Sufism scholars who concentrate on and focus on the harmonization and moderation of Islam. By using a text and context study approach to the </em>Kitab Tâjul 'Arus<em>, this article finds that Islamic moderation in the Sufi perspective is seen through concepts such as </em>al-taubah<em>, the nature of </em>ittibâ' al-Nabi<em>, </em>ahwâl al-qalb wa al-nafs, asrâr. al-Salah<em>, as well as a lover of the world and the hereafter. Therefore, moderation in Islam is the highest value that must be maintained and carried out by every human being, so that there are no words of swearing, insults, or persecution in the name of religion, race, and group. Faith in Allah and love for the Messenger of Allah should be able to be a force in stopping all forms of injustice against everyone, even other creatures of God.</em></p><p>Islam sebagai salah satu agama samawi membawa pesan perdamaian, keharmonian antara sesama bahkan antara makhluk Allah <em>(rahmatan lil ‘Ālamîn)</em>. Tiada satu teks baik al-Qur’an maupun al-Hadits yang menyuruh penganutnya melakukan perkara-perkara sebaliknya, berfikir dan bertindak radikal dan anti kemapanan. Persoalan tersebut oleh para ulama’ terdahulu telah dijelaskan dalam berbagai goresan pemikirannya. Artikel ini fokus pada pemikiran al-Syaikh Tajuddin ibn ‘Athaillah al-Sakandari sebagai salah satu dari ulama tasawuf klasik yang konsen dan fokus<em> </em>terhadap harmonisasi dan moderasi Islam. Dengan menggunakan pendekatan kajian teks dan konteks atas <em>Kitab</em> <em>Tâjul ‘Arus, </em>artikel ini menemukan bahwa pemikiran moderasi Islam dalam perspektif sufi terlihat melalui konsep-konsep seperti <em>al-taubah, </em>hakikat<em> ittibâ’ al-Nabi, ahwâl al-qalb wa al-nafs, asrâr al-Shalah</em>, serta pencinta dunia dan akhirat<em>. </em>Karenanya, moderasi dalam Islam adalah nilai (<em>value</em>) tertinggi yang mesti dijaga dan dijalankan oleh setiap insan, sehingga tiada terdengar kata-kata umpatan, cacian, maupun persekusi atas nama agama, ras, dan juga golongan. Keyakinan akan Allah dan kecintaan kepada Rasulullah mestinya dapat menjadi kekuatan dalam memberhentikan segala bentuk ketidakadilan terhadap setiap insan bahkan pada makhluk-makhluk Tuhan yang lain.<em></em></p>

One of the most significant ways to create a happy family and minimize divorce is premarital education. Indonesia and Malaysia are two countries that have realized it and have regulated it in the regulations of their respective countries. This paper focuses on studying the concept and regulation of premarital education in these two countries. This paper uses a normative juridical approach using library research and comparative law. This study found that premarital education aims to create household happiness to avoid divorce. Indonesia regulates it in the Decree of the Director-General of Islamic Religion by implementing the Office of Religious Affairs or institutions recognized by the Ministry of Religion. Meanwhile, in Malaysia, it differed according to state regulations, such as enactment 11 of 2003 amendment of the Islamic Family Law (Negeri Sembilan) 2003 Part II of Marriage Section 16 concerning Applications for Marriage Truth and carried out by the Malaysian Islamic Progress Office. Premarital education, although both aim to create a family and minimize divorce, in Indonesia, it only provides guidelines, while in Malaysia, it is a mandatory requirement for prospective brides to get married.