<p><em>This paper aims to discuss the practice of Islamic moderation which has been carried out by the two largest Islamic mass organizations in Indonesia, namely the Nahdlatul Ulama (NU) and Muhammadiyyah primarily in the era of the Industrial Revolution (RI) 4.0. This article is written with the library research method. This study is descriptive explorative which analyzes the challenges of Nahdlatul Ulama and Muhammadiyyah in the aspects of da'wah and social in the fourth industrial revolution era. The conclusions of this study are: 1) NU and Muhammadiyah consistently guard the Indonesian nation with the value of Islamic moderation, without colliding between Islam and the Indonesian State; 2) Era (RI) 4.0 which is also known as the era of disruption requires NU and Muhammadiyyah to take part in utilizing technology to respond to the progress of the times in today's society. 3) In answering the challenges in this era of disruption, the two Islamic organizations need to make strategic efforts to counter Islamic radicalism, especially in the digital world;</em></p><p><em> </em></p><p><em>Key Words: Moderation, Islam, Nahdlatul Ulama, Muhammadiyyah, Industrial Revolution 4.0.</em></p><p><em> </em></p>

<p> </p><p><strong>PSEUDO DEMOCRACY: </strong></p><p><strong>POLITICAL IMAGING WITHIN ISLAMIC FRAMEWORK AND IMPLICATIONS FOR GOOD GOVERNANCE</strong></p><p>Indonesia, as a Muslim-majority country, weaponizes Islam in politics to win over the voices of Muslims in the country. This method is not allowed to be implemented in Indonesia which adheres to a democratic system. Principally, political imaging is carried out in order to influence society by instilling opinions. Regardless of the purpose of imaging, gaining public trust is way more important rather than just having a good image. Public trust is gained through the credibility of the candidates. The said credibility is achieved when the candidates act in a way that is in line with what they said or promised. Candidates can apply political imagery through good governance to gain public trust without having to accentuate the image of the politicization of Islam. This article aims to see how political imaging should be carried out from an Islamic perspective. The method used to study the problems is qualitative. The result of this study shows that the plurality that exists in Indonesia requires special attention from the government to manage the political religions which can create controversy between religious communities. In order to build an essential democracy in Indonesia and avoid the presence of political power of religious identity in the political arena, every candidate must avoid identity involvement in the electoral arena as a way of avoiding the awakening of identity and its sentiment that occurs in Indonesia.</p>

Pernikahan adalah sarana untuk menyatukan dua individu hingga keluarga. Pernikahan juga dianggap sebagai jalan untuk menyempurnakan agama. Dikatakan menyempurnakan agama sebab pernikahan dapat menjadikan tameng kedua mempelai dari terjerembab ke dalam perbuatan maksiat yang berhubungan dengan lawan jenis. Namun akan timbul masalah manakala pernikahan dilakukan di usia-usia dini. Artikel ini membahas pertarungan wacana serta argumentasi dari pihak pro dan kontra atas perubahan batas usia pernikahan anak dari yang semula 16 tahun menjadi 18 tahun bagi perempuan dan 18 tahun menjadi 21 tahun bagi laki-laki menurut sudut kajian hukum Islam. Metode penelitian dalam artikel ini adalah deskriptif kualitatif dengan menggunakan analisis konten. Hasil dari penelitian ini menyebutkan bahwa baik kubu pro maupun kontra sama-sama memiliki dasar yang kuat serta ditopang dalil-dalil yang otoritatif. Namun perbedaan mencolok keduanya terletak dalam prinsip istinbath atau pengambilan hukumnya. Jika kubu kontra berprinsip dengan manhaj qawliy atau tekstual, dan ditopang dengan kaidah fiqh, dar‟ul mafsadah muqaddam ala jalbil maslahat, maka kubu pro menggunakan istinbath manhaj atau pengambilan hukum secara subtansi kemaslahatan serta didukung kaidah hukum al ahkam kulluha raji‟atun ila mashalihil „ibad fi ma‟ashihim wa ma‟adihim .

<p>This paper elaborates on the roots of textual indoctrination in religious violence. This study is important to redefine the concept of religious nation-state in order to avoid the distortion of religious texts’ understanding that can lead to religious violence. This research uses a literature approach. The results of this study state that 1) religious violence is divided into three, namely: internal violence of religious communities, violence between religions and forces outside of religion such as power regimes, and violence between religious communities, 2) Interpretation of religious texts are often obscured by people who want to use it as a tool to legalize violent acts. The deconstruction of the verses of the Quran against the justification of radicalism is often associated with verses describing warfare, identified with the meaning of jihad in the Way of Allah, which is contained in At-Taubat verse: 24, Al-Hajj verse: 78, Al-Mumtahanah verse: 1, Al-Ankabut verse: 6. Whereas in term of warfare stated in the Al-Baqarah verse: 190, it is clear that the only war that is permitted is only for the purpose of defense, not for offense so let alone to take innocent victims, 3) Interpretation of the meaning of truth often triggers the justification of religious violence. This is because every religion has its own scriptural doctrines which lead their believers into the belief that their religion is the most correct one. However, we must not force other believers into believing what we believe as the truth.</p>