Moderasi beragama dan saling mencintai menjadi cita-cita manusia di dunia ini, karena itu jejak yang paling dasar dalam diri manusia. Maka dari itu, kita harus membenci kekerasan atas nama apapun, baik itu agama, dan kemanusiaan. Manusia harus saling menghargai, menerima, menghormati, dan menjunjung tinggi nilai-nilai kemanusiaan. Kekerasan atas nama agama sering dijadikan alat legitimasi aksi dan reaksi kekerasan, baik radikalisme maupun terorisme oleh para pengusungnya. Kemunculan gerakan radikalisme dan terorisme yang didorong oleh beberapa faktor, baik internal maupun eksternal. Hal ini dapat ditelusuri dari gejala radikalisme di masyarakat, yang ditandai dengan adanya kecenderungan individu maupun kelompok untuk menafsirkan teks secara leterlek serta mengabaikan konteks, ingin penegakan syari’ah, dan cenderung intoleransi terhadap sesama manusia. Dalam artikel ini, penulis menawarkan bahwa moderasi beragama harus hidup di ruang publik, meski dibayang-bayangi oleh radikalisme. Meskipun dalam bayang radikalisme, moderasi beragama harus menjadi jalan keluar di tengah masyarakat yang pluralis dan harus diangkat pada ruang publik sebagai ruang demokratis, yang mana warga negara dapat menyatakan opini, kepentingan, dan kebutuhan mereka secara diskursif. Berkomunikasi mengenai kegelisahan-kegelisahan politisnya, bebas menyatakan sikap, dan argumen, terlibat dalam membicarakan hal-hal yang berkaitan dengan kepentingan bersama, bukan ditentukan oleh satu individu; Presiden, Tuan guru, Pejabat, Pendeta, Dan Kepala Suku. Ia bersifat bebas dari pengaruh siapapun termasuk pemerintah dan harus mudah diakses oleh semua anggota masyarakat.

Contemporary century humans live in the chaotic ecstasy of communication, along with the disappearance of private space. Public space is no longer a spectacle and private space is no longer a secret. The difference between the inside and the outside is erased along with the ambiguous boundary between public space and private space. The most intimate life, now a life support for virtual media. The media that support contemporary human life today have an impact on simulacra that influences the mind as if the virtual world of the media is real without presenting original reality essentially and fnally simulacra can control humans by trapping them to believe that simulation is real and also to make humans dependent on simulation and can’t live without it. The world like this is a concept introduced by Jean Baudrillard which represents no longer the boundary between the real and the false, so that it impacts on the collapse of human social lifebecause it is no longer able to socialize due to the media. Human life will be divided into individuals who carry out activities that they unwittingly distance from each other, and result in a lack of close relations between the people directly. So at that time human social life experienced a collapse caused by the era of media communication simulcra.

Religion, from the beginning by sociologists, is believed to have links with other social institutions. Sociology studies religion not only in its social dimension but also in its dimension. Tasamuh contains elements of respect, appreciation and sympathy in the life of a heterogeneous or plural society, especially in religious life. The concept and reality of tasamuh practice are different. This study aims to examine the idea of tasamuh from the perspective of the sociology of religion in a multicultural society in Bali and Indonesia in general. This research uses a website study approach in a qualitative approach, in a case study design. Data collection techniques are used by conducting website research, participant observation, and documentation. Data analysis used data presentation, reduction, and conclusion, including single-site, followed by cross-site data analysis. Checking the validity of the data is done with credibility. From the explanation above, there is wisdom from tasamuh behaviour found in a multicultural society in Bali, namely a sense of calm in oneself and others, making it easier to solve problems that seem difficult for others, getting more friends, easy to get relationships, if you get difficulties you will many people help. The results of this study provide an overview of the implications of applying the tasamuh concept for multicultural societies. This is a lesson for everyone that life is not about oneself but the benefit of others.

Through Hassan Hanafi's theological and intellectual reconstruction, this study analyzes the projection of Islamic renewal. He recognized the necessity to recreate classical theology, which was thought to be weakly practical and overly abstract in its description of theological terminology. The author serves as the primary instrument, analyzes the numerous phenomena discovered, and uses Hanafi's writings as source material for the analysis. So that the author may distinguish between empirical reality and focus, elaborate on the empirical reality behind the phenomena, and provide a methodical and factual account of the information regarding the thing to be researched. Some of the results of the analysis found include (1) Hanafi tries to bridge the discourse on classical Islamic sciences which is responsive to the problems of Muslims today. (2) He describes a future civilization that will face a variety of difficulties that the Muslim generation will need to prepare for with useful classical studies. (3) To combat the backwardness of society, which is reflected in progress and enlightened thought, Hanafi cultivates critical thinking. It also builds the capacity to reconstruct reality from negative to positive aspects and to take advantage of current changes for the social benefit of Muslims. (4) Developing classical sciences as an attraction and support in an effort to build a generation that is religious and able to become agents of change in the future.

The development of Islam in Lombok-Indonesia did not develop naturally. There is an influence of contestation and fragmentation of religious authority. For this reason, this study aims to investigate the dimensions of contestation and fragmentation of religious authority that influence the Islamic movement in Lombok. This research uses the case study method. Research data is sourced from observations, in-depth interviews, and literature reviews. The existence of multi-identity organizations such as NU, NW, Maraqit Ta'limat, Mukhtariyah, and Thoreqot led to competition and fragmentation of authority among leaders of religious groups. The findings of this study show that: first, the majority of religious authorities in Lombok are identical to Middle Eastern alumni. Second, the fragmentation of religious authority is represented by alumni of Shaultiyyah Makkah, Al-Azhar Cairo, and Madinah University. Third, the emergence of Salafi-Wahhabi in Islamic da'wah in East Lombok poses a challenge to traditional authority (Aswaja). An important implication of the study is that fragmentation of religious authority can legitimize the power of preaching in the public eye. In addition, Islamic da'wah authorities in Lombok-Indonesia can provide insight for other religious authorities on the successful spread of Islam in the world.