The contribution of Ahlussunnah Waljamaah’s theology in establishing moderate Islam in Indonesia

Abstract

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.

The realising of religion moderation in Tareqa Al-Yusriyyah As-Siddiqiyyah Ash-Shadhiliyyah

“…The study drew the conclusion that the application of religious moderation in education would be realised utilising best practice approaches by employing the grounded theory approach, which was consistent with what the prophet Muhammad exemplified in his da'wah (Muhtifah et al 2021). The Indonesian Islamic Da'wah Institute, Nahdlatul Ulama, Muhammadiyah, Rifa'iyah, Al-Irsyad and the Islamic Defenders Front were among the Islamic organisations that Kanafi et al (2021) looked at for their research on religious moderation. The six Islamic groups all adhere to Ahlussunnah wal Jama'ah's teachings, but Kanafi et al (2021) Hernawan, Riyani and Busro (2021), in his article 'Religious moderation' in the manuscript of Wawacan Babad Walangsungsang: A Sundanese religious diversity wisdom, drew the conclusion that Walangsungsang's adventure in search of understanding of interfaith knowledge was strongly packed with religious moderation.…”

Portrait of Moderate Islam Within Muslim University Students in Indonesia

“…Other previous study also discus religious moderation phenomena, Syafruddin et al (2018), Zuhdi (2018), Ab Rashid et al (2020, Sirry (2020), Kanafi (2021), andSudarto (2022), This study focus on the implementation of Islamic Moderation on Islamic students in Indonesia to answer three research questions, namely; how do students define Islamic moderation? how do students perceive Islamic moderation?, What are the challenges and strategies used in implementing Islamic moderation for Islamic students in Indonesia?…”

“…There are 58.8 percent of radical sentiments among students, although 74.5% of them prefer to take moderate action (Syafruddin et al, 2018). On the other hand, Kanafi et al (2021) found that through the influence of the implementation of ahlussunah waljama' ah Islam, leaders and members of Islamic organizations in Indonesia now have a more moderate view, following the established and consistent doctrine of ahlussunah waljama' ah in various disciplines, Islamic organizations help promote the moderation character of Islam in a positive way. Ab Rashid et al (2020) Recently, Islamic Moderation in Indonesia has experienced significant opposition from various Muslim groups.…”

“…Previous research only focused on three aspects: theoretical aspects, implementation in communities and religious groups, and micro research on high school students or Islamic boarding schools. Borum (2011) conducted research examining the theory of Islamic Moderation, Ab Rashid et al (2020), Kanafi et al (2021), Mujahid (2021), andNasir &Rijal (2021), research that examines the implementation of Islamic moderation among the Muslim community, such as in Salik's research (Salik, 2019), Syafruddin et al (2018), and Safei (Safei, 2021), and micro research in the local scope that discusses Islamic moderation in the context of student learning in schools, among others, carried out by Hanapi (2014), Sumbulah et al (2018), Zuhdi (2018), Susilo & Dalimunthe (2019), Sirry (2020), Siswanto (2020), Subandi et al(2020), Helmy et al (2021), Yahya & Rahmat (2021), Gunawan et al(2021), andPajarianto et al (2022). On the other hand, students and students are the nation's next generations, so they need special attention from all parties to develop into the future generation of Islamic Moderation.…”

Religious Moderation Through Friday Pulpit in Campus Environment

“…Religious moderation is important for maintaining the harmony of a plural life. In addition, religious moderation must be massively taught to counteract intolerance and radicalism [2]. Based on recent research, it is said that radicalism has penetrated in all walks of life.…”