Volume 23 Number 2 December 2023 P 426-441

DOI https://doi.org/10.30603/au.v23i2.4139

Religious Moderation: Concept and Implementation in State

Islamic Religious Universities
Mastang Ambo Baba1, Nur Fitri Zainal2, Syahrul Mubarak Subeitan3
123Institut Agama Islam Negeri Manado

Abstract

This research aims to analyze the concept and implementation of religious

moderation at two State Islamic Religious Universities (PTKIN), namely IAIN Manado
and IAIN Sultan Amai Gorontalo. In qualitative research with a sociological
approach, the research results show that the two PTKINs have successfully
implemented the concept of religious moderation by prioritizing moderate attitudes,
tolerance, and dialogue between religious believers in the campus environment.
However, challenges such as skepticism and negative perceptions of religious
moderation remain obstacles. The role of lecturers and education staff has a
significant impact in supporting the implementation of religious moderation.
Training programs and special initiatives have effectively increased the academic
community's understanding and awareness of religious moderation.

Keywords: Religious Moderation, State Islamic Religious College, IAIN Manado, IAIN Sultan
Amai Gorontalo

Moderasi Beragama: Konsep dan Implementasi di Perguruan

Tinggi Keagamaan Islam Negeri
Abstrak

Penelitian ini bertujuan untuk menganalisis konsep dan implementasi moderasi beragama di dua
Perguruan Tinggi Keagamaan Islam Negeri (PTKIN), yaitu IAIN Manado dan IAIN Sultan Amai
Gorontalo. Dalam penelitian kualitatif dengan pendekatan sosiologis, hasil penelitian
menunjukkan bahwa kedua PTKIN telah berhasil mengimplementasikan konsep moderasi
beragama dengan mengedepankan sikap moderat, toleransi, dan dialog antarumat beragama di
lingkungan kampus. Meskipun demikian, tantangan seperti skeptisisme dan persepsi negatif
terhadap moderasi beragama masih menjadi hambatan. Peran dosen dan tenaga kependidikan
memiliki dampak yang signifikan dalam mendukung implementasi moderasi beragama. Program
pelatihan dan inisiatif khusus terbukti efektif dalam meningkatkan pemahaman dan kesadaran
moderasi beragama di kalangan civitas akademika.

Kata kunci: Moderasi Beragama, Perguruan Tinggi Keagamaan Islam Negeri, IAIN Manado, IAIN
Sultan Amai Gorontalo

Author correspondence
Email: mastang.baba@iain-manado.ac.id
Available online at http://journal.iaingorontalo.ac.id/index.php/au/index

426
 Religious Moderation: Concept and Implementation in State Islamic Religious Universities

A. Introduction
Indonesia currently looks increasingly complex with the emergence of
various problems. The collapse of multiple characters as national moral values is
very worrying. Issues that arise on the surface of society are caused by multiple
background aspects of life, including religious, educational, political, legal, cultural,
social, and economic factors and other elements. However, what is very important
is the spiritual aspect. Even though religion can be a solution to maintaining
national unity and achieving harmony in society, religion can also trigger division.1
The emergence of intolerant attitudes in today's society proves that people
with radical thinking provoke conflict, Even though building harmony within the
state is the responsibility of all components of humanity itself. All members must
play a role in developing the country so that its people can live in harmony and
peace as much as possible in their respective activities. One of the main
components that play a role in building national unity is a balance in universities
considered to have intellectual and scientific competence and standing in thinking
to make a moral attitude.2
Darmawan in Sumantri stated that the role of universities must be active in
carrying out development. The presence of universities in society is an actor in
building social change for the better. Apart from that, the campus is also a source
of life that can contribute to those still weak in interacting and thinking
independently.3
The responsibility of universities to instill moral values with character is an
absolute necessity to be realized. One form of higher education's commitment to
maintaining harmony in the surrounding community recognizes the House of

1
Yedi Purwanto et al., “Internalisasi Nilai Moderasi Melalui Pendidikan Agama Islam Di Perguruan
Tinggi Umum,” EDUKASI: Jurnal Penelitian Pendidikan Agama Dan Keagamaan 17, no. 2 (2019): 110–
24, https://doi.org/10.32729/edukasi.v17i2.605.; Murat Somer, “Moderation of Religious and Secular
Politics, a Country’s Centre and Democratization,” Democratization 21, no. 2 (2014): 244–67.
2
Paelani Setia and M Taufiq Rahman, “Socializing Religious Moderation and Peace in the Indonesian
Lanscape,” Jurnal Iman Dan Spiritualitas 2, no. 3 (2022): 333–40.
3
Cecep Darmawan, Pendidikan Karakter : Nilai Inti Bagi Upaya Pembinaan Kepribadian Bangsa
(Bandung: a Aksara Press, 2011).

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House Religious Moderation institution that will become a forum for instilling the
values of religious moderation.4
Religious moderation among PTKIN is an effort to create harmony in society
regardless of religious, ethnic, and cultural background. The presence of PTKIN in
the community should be a meter in implementing religious moderation. PTKIN's
role must be to contribute broad and deep religious thought and insight to society
in the community to make religion a source of values that will maintain national
diversity.5
As has been understood, in Indonesia, several PTKINs stand firmly among
the majority Muslim community, such as IAIN Sultan Amai Gorontalo. However, on
the other hand, some PTKINs are of a pluralistic society with different religious
backgrounds, even though some of the people are Muslim though minorities, such
as IAIN Manado. The presence of these universities certainly has various concepts
in building religious moderation to be implemented in society by the comfort of
forming national harmony with Pancasila and diversity.
The presence of PTKIN in areas where the population is predominantly
Muslim or minority Muslim must be a role model for the community. So that in
implementing the concept of religious moderation, it can be enjoyed directly by the
community to the fullest and remains firm in its aqidah beliefs by not leaving the
circle of Islamic law for followers of the Islamic religion. Based on this description,
the researcher wants to explore the concept of religious moderation and its
implementation at PTKIN at IAIN Manado, a higher education institution located in
a Muslim minority area, and IAIN Sultan Amai w, in a Muslim majority area.
Previous research that is relevant to this research related to religious
moderation can be seen in several references, namely: Agus Ahmadi, in his
writing,s revealed that in people's lives as social creatures, multicultural insight u,
understanding, and awareness are needed as a form of expression in performance
and appreciating differences so that society can interact somewhat in a circle of

4
Abdul Rosyid, “MODERASI BERAGAMA DI LINGKUNGAN PERGURUAN TINGGI
KEAGAMAAN,” Tarbawi: Jurnal Pemikiran Dan Pendidikan Islam 5, no. 2 (2022): 101–10.
5
Abdurrohman Kasdi, Umma Farida, and Choirul Mahfud, “Islamic Studies and Local Wisdom at
PTKIN in Central Java: Opportunities, Challenges, and Prospects of Pioneering Religious Moderation in
Indonesia,” Hikmatuna 6, no. 1 (2020): 51–62.

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 Religious Moderation: Concept and Implementation in State Islamic Religious Universities

pluralism. In this case, religious moderation is recognizing differences with other

parties and always being tolerant to create harmony and peace in society.6
Winarto Eka Wahyudi, in his writing, reveals that the challenge of moderate
Islam in realizing a form of religious moderation in the description era is very
rapid. Radicalism always attacks society through internet access as a medium that
is abstinence the younger generation. The efforts or methods used to overcome the
onslaught of radicalism include carrying out massive outreach via social media by
stating that the presence of Islam as a religion is a bringer of blessings to all
creatures. Apart from that, Islam prioritizes tolerance, justice, open deliberation,
friendliness, and non-violence in interactions.7
Yedi Purwanto, in his journal, concluded that Islam in religious moderation
needs to be internalized to realize diversity as a motto in a pluralistic society in
Indonesia. The internalization pattern in applying the values of religious
moderation in general universities is carried out through PAI courses. Apart from
that, the application of moderation values at public universities is carried out by
building character through the example of PAI lecturers who teach at these
universities.8
Hendri P. Waseso, in his journal, stated that the notion of radicalism in
higher education has now increased. One of the causes of the emergence of
radicalism in universities comes from the ideology built into the education system
at these universities. Thus, religious moderation is needed as a shield in reducing
the seeds of radicalism that will develop in higher education.9
Rika Riyanti, in her writing,g discusses the values of religious moderation
and thinking patterns among students in implementing Pancasila-based character
education in the world of higher education. In this article, it is argued that the
values of religious moderation that emerged from various movements for change

6
Agus Akhmadi, “Moderasi Beragama Dalam Keragaman Indonesia Religious Moderation in Indonesia ’
S Diversity,” Jurnal Diklat Keagamaan 13, no. 2 (2019): 45–55.
7
Winarto Eka Wahyudi, “Tantangan Islam Moderat Di Era Disruption,” Proceedings of Annual
Conference for Muslim Scholars, no. Series 2 (2018): 922–28.
8
Purwanto et al., “Internalisasi Nilai Moderasi Melalui Pendidikan Agama Islam Di Perguruan Tinggi
Umum.”
9
H P Waseso and A Sekarinasih, “Moderasi Beragama Sebagai Hidden Curiculum Di Perguruan Tinggi,”
Educandum, 2021, 91–103.; Muhammad Idris and Alven Putra, “The Roles of Islamic Educational
Institutions in Religious Moderation,” AJIS: Academic Journal of Islamic Studies 6, no. 1 (2021).

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 Mastang Ambo Baba, Nur Fitri Zainal, Syahrul Mubarak Subeitan

have become a mindset for increasing attitudes of religious and social tolerance, as
stated in the importance of Pancasila.10
Mochammad Rizal Ramadhan, in his writing, revealed that implementing
religious moderation in the higher education environment is currently a priority
considering the emergence of various issues of radicalism that present different
diversity, especially at public universities. Religious moderation practices in higher
education are needed to build a generation that thinks moderately, understands
the situation of plurality, and is not easily provoked by various radical ideas to
create tolerance with nuances of harmony between religious communities.11
Based on several research results in the relevant journals above, similarities
and differences can be seen between these research articles and this research. The
similarity in this research activity is that it parallels the study of discussions about
religious moderation. However, this research also has differences, namely the
research object. Apart from that, the informants in data collection between
previous research and this research also have differences. On this basis, it can be
assumed that this research has its style and characters.

B. Research Methods
This qualitative research with a sociological approach aims to investigate the
obstacles State Islamic Religious Universities (PTKIN) faced in developing religious
moderation activities through religious moderation houses. This research was
conducted at two PTKINs, IAIN Manado and IAIN Sultan Amai Gorontalo. The data
collection in this research used three main techniques: observation, interviews,
and documentation. Observations were carried out as initial observations before
researchers went into the field. Interviews were conducted in-depth at the
Religious Moderation House (RMB) at each PTKIN. Interviews were conducted
formally but not structured, so informants could have more freedom in explaining.
Documentation techniques are also used to collect sources relevant to the
research.

10
Wahyudi, “Tantangan Islam Moderat Di Era Disruption.”
11
Mochammad Rizal Ramadhan, “Moderasi Beragama Dalam Keragaman Pada Perguruan Tinggi Umum
Di Era Society 5.0: Strategi Dan Implementasi,” Proceedings of Annual Conference for Muslim Scholars
6, no. 1 (2022): 980–87, https://doi.org/10.36835/ancoms.v6i1.350.

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 Religious Moderation: Concept and Implementation in State Islamic Religious Universities

C. Results and Discussion

1. The Role of Religious Moderation in Islamic Higher Education
Religious moderation can be interpreted as moderate behavior or attitudes in
understanding religion. The concept of moderation in Islam is called wasathiyah,
namely understanding the principles of religious moderation, especially from an
Islamic perspective. Religious moderation is conceptually taken from the word
moderation, which, from English, means moderation, which means a moderate
moderated that is not excess.12

One of the goals of religious moderation is to establish relationships between fellow

humans so that they always live in harmony and peace and love each other. Other
people will feel this if individuals or groups experience difficulties or suffering.
Likewise, if one individual or group experiences happiness, one feels happy.

Religious moderation is an attitude that prioritizes a balance in interpreting beliefs,

morals, and character towards the religious attitudes of individuals or groups who have
differences as the meaning of the titration in Arabic, is called washatiyah, is defined as a
fair itude which that best att, the attitude it is considered balanced, which does not
position itself from one of two conflicting or contradictory positions but rather instead
the dispute.

Wasathiyah can be interpreted as a commendable attitude and maintaining a

balance of not being extreme so that it is not easy to fall into conflicts that occur in
society. Moderation can also be interpreted as a form of effort to think and interact with
a balanced attitude (tawazun) to respond to conditions or circumstances in focus or
societal conflicts.13
The same thing was also expressed by Wahbah Al-Zuhaili, who stated that the
method of thinking and acting in moderation is an attitude that brings calm and helps

12
Aceng Abdul Aziz et al., Implementasi Moderasi Beragama Dalam Pendidikan Islam by Aceng Abdul
Aziz, Anis Masykhur, A. Khoirul Anam, Ali Muhtarom, Idris Masudi, Masduki Duryat (z-Lib.Org), 2019.
13
Muchlis Hanafi, “Konsep Al-Wasathiah Dalam Islam,” Harmoni: Jurnal Multikultural Dan
Multireligius VIII (2009).

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individual welfare in building harmony in society as a form of moral honor and glory of
Islam.14
Moderation should motivate realizing social justice, such as religion, faith, and al-
maslahah al-ammah. On this basis, al-maslahah al-ammah will become the foundation
of public policy that leads to the public sphere. This means that every leader must be
responsible and have a role in realizing fair social attitudes as a matter of public
interest.15
Religious moderation in Islam is a character acquired by a Muslim from the Qur’an
and hadith due to a commitment to religious spirituality. It is not an attitude born from
talents that becomes a method for understanding religion. So, as a Muslim, religious
moderation cannot be separated from the religious and spiritual perspective of the
prophet Muhammad and his friends.16
Islamic perspective regarding religious moderation, as stated in the Qur’an, Islam
has taught its followers to look for a point of equality in relationships between those of
the same religion and those of different faiths. The differences that often occur in
humans are not only those of other religions; differences also often occur with the same
religion. Faithing for common ground as a common ground in building harmony
through religious moderation does not mean mixing up spiritual teachings.
However, building a concept of religious moderation must have spiritual principles
so that points related to aqidah or belief, especially mahdhah worship, will be seen as
the characteristics of each religious follower. However, as long as these activities are
related to social affairs that aim to build statehood as a form of universal human
togetherness and do not violate the lines of aqeedah as a form of belief in God, religion
requires this. Hopefully, we can unite to form unity and integrity for the nation.17

The Islamic principle of always prioritizing equality as the main target for religious
moderation aims to build harmony so that Islam can more wisely interpret diversity in
society. The similarity referred to here is the pattern of relationships between each other
14
Wahbah Az-zuhaili, Qadaya Al-Fiqh Wa Al-Fikr Al-Mu’ashir (Beirut: Dar Al-Fikr, 2006).
15
Zuhairi Misrawi, Hadratussyaikh Hasyim Asyari Moderasi, Keutamaan, Dan Kebangsaan (Jakarta: PT.
Kompas Media Nusantara, 2010).
16
Khairan M Arif, “Concept and Implementation of Religious Moderation in Indonesia,” Al-Risalah:
Jurnal Studi Agama Dan Pemikiran Islam 12, no. 1 (2021): 90–106.
17
Aziz et al., Implementasi Moderasi Beragama Dalam Pendidikan Islam by Aceng Abdul Aziz, Anis
Masykhur, A. Khoirul Anam, Ali Muhtarom, Idris Masudi, Masduki Duryat (z-Lib.Org).; Imam Subchi et
al., “Religious Moderation in Indonesian Muslims,” Religions 13, no. 5 (2022): 451.

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 Religious Moderation: Concept and Implementation in State Islamic Religious Universities

so that when interacting, they do not become suspicious of each other, resulting in
hostility. However, the emphasis in building religious moderation is establishing
tolerance to cooperate with legal, national, and state affairs.

Religious moderation is an approach that emphasizes the importance of maintaining

balance and tolerance in spiritual practices. Religious moderation encourages
individuals to live their spiritual lives with full respect for the diversity of beliefs and
other spiritual traditions.18 In a society that applies the principle of religious moderation,
interreligious dialogue is key in promoting understanding and cooperation between
religious believers. This principle also creates a strong foundation for peace and social
harmony, reducing the potential for religious conflict.19
Apart from that, religious moderation also encourages individuals to live their
religion with full understanding and wisdom. This means avoiding extremism,
fanaticism, or tolerance towards others with different beliefs. Religious moderation also
fosters values such as compassion, empathy, and respect for human rights, which are
important aspects of living a religious spirituality.20
The concept of religious moderation promotes peace and harmony in society. This
creates an environment that supports stable social and economic development.
Therefore, religious moderation is important in forming an inclusive, religious, and
open society where all individuals can live in peace and respect each other regardless of
differences in beliefs.21

Religious moderation in Islamic higher education is very important in forming a

young generation who understands and lives spiritual teachings with a balanced and
tolerant attitude. Several aspects of the role of religious moderation in Islamic higher
education,22 namely: First, Education Based on Moderate Values. Islamic universities

18
Hadi Pajarianto, Imam Pribad, and Puspa Sari, “Tolerance between Religions through the Role of Local
Wisdom and Religious Moderation,” HTS Teologiese Studies/Theological Studies 78, no. 4 (2022).
19
Mohamad Fahri and Ahmad Zainuri, “Moderasi Beragama Di Indonesia,” Intizar 25, no. 2 (2019): 95–
100.
20
Edi Junaedi and others, “Inilah Moderasi Beragama Perspektif Kemenag,” Harmoni 18, no. 2 (2019):
182–86.
21
Khalil Nurul Islam, “Moderasi Beragama Di Tengah Pluralitas Bangsa: Tinjauan Revolusi Mental
Perspektif Al-Qur’an,” KURIOSITAS: Media Komunikasi Sosial Dan Keagamaan 13, no. 1 (2020).
22
Ramadhan, “Moderasi Beragama Dalam Keragaman Pada Perguruan Tinggi Umum Di Era Society 5.0:
Strategi Dan Implementasi.”; Rosyid, “MODERASI BERAGAMA DI LINGKUNGAN PERGURUAN

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that adhere to the principle of religious moderation focus on education based on

moderate values, such as tolerance, harmony between religious believers, and respect
for differences. This helps students understand the importance of living their religion
deeply, without extremism or fanaticism.

Second, Interreligious Dialogue. Islamic universities that implement religious

moderation often hold interfaith dialogue activities. This allows students to interact with
individuals from different religious backgrounds and promotes a better understanding of
religious differences.

Third, Avoiding Radicalism. Religious moderation in Islamic higher education

helps prevent radicalism among students. Through curricula and extracurricular
activities that promote moderation, universities can help students develop a balanced
understanding of religion and curb the potential for involvement in radical
movements.23
Fourth, Contribution to Peace and Social Tolerance. Students who receive an
education based on religious moderation are more likely to become agents of change
who promote peace and tolerance in their society. They can contribute to building a
more inclusive and harmonious community.24
Lastly, Holistic Education. Religious moderation does not only focus on spiritual
aspects but also students' personal and social development. Islamic universities
implementing religious moderation can provide holistic education that includes moral
values, ethics, and social skills.25

Based on the aspects of the role of religious moderation in Islamic higher education
above, religious moderation in Islamic higher education helps create people who

TINGGI KEAGAMAAN.”; Benny Afwadzi and Miski Miski, “Religious Moderation in Indonesian
Higher Educations: Literature Review,” Ulul Albab: Jurnal Studi Islam 22, no. 2 (2021): 203–31.
23
Ade Arip Ardiansyah and Mohamad Erihadiana, “Strengthening Religious Moderation as A Hidden
Curriculum in Islamic Religious Universities in Indonesia,” Nazhruna: Jurnal Pendidikan Islam 5, no. 1
(2022): 109–22.; Arifinsyah Arifinsyah, Safria Andy, and Agusman Damanik, “The Urgency of Religious
Moderation in Preventing Radicalism in Indonesia,” ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 1
(2020): 91–108.
24
Yudhi Kawangung, “Religious Moderation Discourse in Plurality of Social Harmony in Indonesia,”
International Journal of Social Sciences and Humanities 3, no. 1 (2019): 160–70.
25
Theguh Saumantri, “The Dialectic of Islam Nusantara and Its Contribution To The Development of
Religious Moderation In Indonesia,” Fokus: Jurnal Kajian Keislaman Dan Kemasyarakatan 7, no. 1
(2022): 57–67.

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 Religious Moderation: Concept and Implementation in State Islamic Religious Universities

understand spiritual teachings with depth, tolerance, and respect for all beliefs. This has
a positive impact on building a more peaceful and harmonious society.

2. Concept and Implementation of Religious Moderation at IAIN Manado and IAIN

Sultan Amai Gorontalo

Religious moderation, when related to the context of State Islamic Religious

Universities (PTKIN), has varying concepts according to campus. This was conveyed
by the Head of the Center for Religious Moderation, IAIN Manado that:

“Religiousmtion is a religious attitude that realizes the principle prioritizesness and

balance. "In the context of PTKIN, religious moderation must be managed and
driven from the campus environment so that the formation of moderate religious
understanding, attitudes, and methods begins in educational institutions where
knowledge is developed in the form of thoughts and attitudes or behavior."26

The concept of religious moderation was also conveyed by the Head of the Center
for the House of Religious Moderation IAIN Sultan Amai Gorontalo:

"Religious moderation is not "religious moderation," what is moderated is not a

religion but attitudes exclusive (closed) viewpoints from other groups. That is, the
concept of religious moderation invites religious adherents to stand between two
extreme polesAboutto the PTKIN context, for me, our mod, our nation is directly
proportional to the echo of PTKIN, which has been voiced everywhere, namely
creating superior people, with personality and religious insight without discrediting
other parties. "This is the meeting point between religious moderation and PTKIN's
ideals, that the four indicators of religious moderation are in the same breath."27

Regarding the concept of religious moderation explained by each head of the

center, Religious Moderation is very important in the context of PTKIN. This concept
can help promote tolerance, harmony, and dialogue between religious communities in
the campus environment. As stated by that:

“PTKIN is the front line against intolerant groups. But that doesn't mean ignoring
the campus itself. PTKIN has made various breakthroughs to promote religious
moderation, including Studying religious moderation as part of the learning
curriculum. The following are various program activities of institutes, faculties,
departments, and even ORMAWA, most concentrating on strengthening religious

26
Mardan Umar, “Interview with the Head of the Center for Religious Moderation, IAIN Manado,” 2023.
27
Arfan Nusi (2023)

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moderation. Besides, lecturers' BKD is periodically reviewed so that demands for

religious moderation become an important part of the report. "All these methods
are carried out to create a campus community ecosystem that is tolerant, humanist,
and harmonious."28

Religious moderation (MB) must be developed within the PTKIN environment

because nationally, MB is included in the National Medium Term Development Plan
(RPJMN; and MB is an iority program of the Ministry of Religion. Apart from that, MB
in the context of PTKIN must be studied and discussed scientifically and researched by
academics regarding its impact and contribution to religious life in a heterogeneous
society.29

The MB concept can be promoted in campus contexts with different ethnic,

religious, or cultural backgrounds. These differences must be collaborated into wealth
and potential to unite the nation. Dialogue and discussions at PTKIN should make MB
one of the focuses of the discussion conference role of IAIN Manado in implementing
the concept of religious moderation, as well as the concrete steps that have been taken to
strengthen the values of religious moderation, were conveyed by:

“IAIN Manado is very proactive in socializing and strengthening religious

moderation in the campus environment. Curricularly, IAIN Manado already has
Multiculturalism and Religious Moderation courses in the learning process. Apart
from socialization activities and strengthening religious moderation for ASN and
students, dialogue activities between religious leaders, organizations, community
leaders, academics and security forces have been carried out to accommodate all
real problems and conditions in the pluralistic society of Manado. Apart from that,
the Religious Moderation House, which developed with the formation of the
Religious Moderation Center under LP2M, is proof of IAIN Manado's seriousness
in strengthening MB on campus. Cooperation with PTK with PTKN things also
supports the development of MB on campus."30

IAIN Sultan Amai Gorontalo's application of religious moderation is also

evident. This can be seen from the concrete steps that have been the values of religious

moderation in the campus environment. In this regard, it is stated that:

28
Nusi (2023)
29
Arhanuddin Salim et al., Moderasi Beragama: Implementasi Dalam Pendidikan, Agama Dan Budaya
Lokal, 2023.
30
Umar, (2023)

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 Religious Moderation: Concept and Implementation in State Islamic Religious Universities

"Long before the concept of religious moderation became a trend in the Ministry of
Religion, several courses were taught on campus, such as Islam and local culture
(4th indicator of religious moderation "respect for tradition"), Pancasila Education
(1st indicator of religious moderation "national commitment"), and several other
subjects. Religious moderation became a PERMEN and was included in the 2020-
2024 RPJMN of IAIN Gorontalo in 2021. Dr. Laha ji held the rectorhe House of
Religious Moderation. From here, the program is more specific, not only in the
curriculum but also targeting components of the academic community and the
external community, such as workshop activities, national seminars, and dialogue
on strengthening moderation. Several lecturers have joined ToT and the religious
moderation movement."31

Based on the explanation above, IAIN Manado and IAIN Sultan Amai Gorontalo
have implemented the concept of religious moderation in their campus environment.
The campus has taken concrete steps to strengthen the values of religious moderation,
even before it became a trend in the Ministry of Religion.

Establishing a Religious Moderation House is the basis for more specific programs,
not only in the curriculum but also involving components of the academic community
and outside society. This includes workshops, national seminars, dialogue on
strengthening moderation, and training for lecturers in antoort religious moderation.

3. Challenges in Developing Religious Moderation Activities at IAIN Manado and

IAIN Sultan Amai Gorontalo

Regarding the challenges faced in implementing the concept of religious

moderation at PTKIN, as well as how to overcome these challenges and promote the
values of religious moderation effectively, it is revealed that:

"A priori and pessimistic attitudes towards the MB program still exist among some
ASNs. The perception that MB is just a project, the perception that issues about
radicalism and terrorism are fabricated reasons to smooth out the MB program, not
to mention concerns that the MB concept will distance it from Islamic values or
other assumptions that consider the MB program not to be a priority. IAIN Manado
carries out outreach and strengthens understanding through various activities.
"Including involving officials to participate in religious moderation training at both
local and national levels.”32

31
Nusi (2023)
32
Umar (2023)

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Regarding obstacles or challenges in implementing the concept of religious

moderation, they are also faced at IAIN Sultan Amai Gorontalo. Still, as with other
campuses, of course, there are ways to overcome these challenges and promote the
values of religious moderation effectively, revealing that:

"I still hear rumors from my fellow lecturers that this religious moderation is just a
government project that only dismantles the movements of groups that are indicated
as radical, in their opinion. You claim to be moderate, while we are accused of not
being moderate." So, I straightened out that perception; if religious moderation is
present, it is not oppressive. He always accommodates anyone, any group, and any
religion. We are slowly approaching and promoting religious values. I often say in
discussion forums, lecture classes, and even in coffee shops that "religion
humanizes humans." If they are not your fellow Muslim brothers, not fellow
organizations, not fellow believers, then they are fellow human brothers.
"Effectively, we always approach those who reject the concept of religious
moderation and communicate intensely outside formal spaces." 33

Not only are the methods above used to promote the values of moderation, but
lecturers and education staff are also involved in supporting the implementation of the
concept of religious moderation at IAIN Sultan Amai Gorontalo. Arfan revealed that:

"So far, I think that the majority of lecturers and educational staff support the
implementation of religious moderation, and several lecturers are even interested in
researching the existence of religious moderation at IAIN Gorontal because
religious moderation is discussed in almost every room and corner of the campus.
Since its establishment in 2021, the program for strengthening moderation at IAIN
Gorontalo has carried out almost 30 activities on the religious moderation website,
including seminars, workshops, discussions, dialogue, outreach, assessments, and
others. Meanwhile, our special initiative has produced a book on religious
moderation. "We are originating a sermon book which will later be distributed in
every Gorontalo mosque."34

In connection with the statement of the head of the House for Religious Moderation
above, there are also special training programs or initiatives implemented to increase
understanding among lecturers and educational staff about religious moderation. This is
the same as what is expressed by:

33
Nusi (2023)
34
Nusi.

https://doi.org/10.30603/au.v23i2.4139 438
 Religious Moderation: Concept and Implementation in State Islamic Religious Universities

"By the decision of the Minister of Religion regarding strengthening religious

moderation and technical instructions for the House of Religious Moderation, all
ASN within the Ministry of Religion must participate in support So that lecturers
and staff are expected to help in strengthening MB. In learning, the lecturers have
also conveyed the values of religious moderation and multiculturalism in the
classroom. MB workshops and MB-based seminars have also been carried out. This
shows the lecturers' support for MB. Several training programs include Moderation
Driver Training, Religious Moderation Pioneer Training, and regular MB
socialization. Or participate in national level MB training activities as ToT and
Master Trainer.”35

The statement by the head of the House for Religious Moderation above illustrates
that the campus has implemented training programs and special initiatives to increase
the understanding of lecturers and educational staff about religious moderation. In
addition, various activities have been held. This confirms the commitment of the
Religious Moderation House to developing understanding and awareness of religious
moderation among lecturers and educational staff, as well as describing the concrete
efforts taken in this regard.

D. Conclusion
The concept of religious moderation implemented by the State Islamic
Religious College (PTKIN) at IAIN Manado and IAIN Sultan Amai Gorontalo has
similarities in emphasizing the importance of moderate, inclusive religious
attitudes, as well as the values of tolerance, harmony, and dialogue between
religious communities in the campus environment. Both institutions have taken
concrete steps to strengthen the importance of religious moderation by involving
religious moderation in the learning curriculum and organizing various programs
and activities. Despite facing obstacles such as skepticism and negative perceptions
towards religious moderation, IAIN Manado and IAIN Sultan Amai Gorontalo have
overcome these challenges through outreach, training programs, and intensive
communication. The role of lecturers and educational staff is very important in
supporting the implementation of religious moderation, and both have
implemented special programs to increase understanding of religious moderation
among the academic community. The campus also carries out various activities

35
Umar (2023)

439 Al-Ulum ISSN 1412-0534, E ISSN 2442-8213

 Mastang Ambo Baba, Nur Fitri Zainal, Syahrul Mubarak Subeitan

such as seminars, workshops, dialogues, and book writing to promote religious

moderation on campus and in society more broadly.

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