This is relevant to previous studies that claim that respect for local culture is used to indicate religious moderation (Nasir and Rijal, 2021). There is something unique about the way UIN Mataram teaches students religious moderation towards minority groups.
Identifying moderation and anti-moderation values
This study synthesizes the strategies of UIN Mataram leaders to develop moderate Muslim students at UIN Mataram. This last point shows the different characteristics of religious moderation between Indonesia's Ministry of Religious Affairs and some Western scholars and researchers.
Translating values into vision, mission and goal
Deciding program or supporting policy
According to the vice-chancellor of UIN Mataram, one of the best ways to build religious moderation among students is social action, and the best manifestation of social action is to celebrate diversity with other different groups or religions (Zaki, vice-chancellor, Interview, July 3, 2021). Based on observations, this statement refers to the Annual Conference on Islamic Studies (AICIS) at UIN Mataram in October, to which all non-Muslim students were invited by the head of UIN Mataram, and they attended the AICIS hosted by UIN Mataram (Saparudin, Vice Dean, Interview , 3 October 2021).
Collaborating with other
Modeling religious moderation values
This study concludes that the characteristics of moderate Muslim students developed at UIN Mataram refer to the characteristics of religious moderation as declared by the Ministry of Religious Affairs of the Republic of Indonesia, which states religious moderation as an intermediate position between radicalism and liberalism. Amal MK (2021) The role of Islamic religious higher education in the revitalization of religious moderation in Indonesia. Fuadi MA, Hasyim F, Kholis MN, et al. 2021) Strengthening Religious Moderation to Combat Radicalism at IAIN Surakarta.
Religious moderation is a concept aimed at realizing harmony in the midst of Indonesian multi-faith (Fuadi et al., 2021). Therefore, religious moderation is believed to combat radicalism (Davids, 2017; Smeer and Rosyidah, 2021), especially in Indonesia. One of the educational institutions that plays a key role in the development of religious moderation is the university.
Thus, radicalism remains a hidden enemy that must be countered through religious moderation (Arifinsyah et al., 2020). This theory is closely related to values and ways for a leader to articulate values in an organization, including moderate religious values for the development of moderate Muslim students.
Moderate response to local culture
This purposive sampling was chosen because the informants were not determined on the basis of their quantity, but on the quality of their information, knowledge or experience. Therefore, the researcher chooses individuals who can provide insight, knowledge or experience to answer two research focuses, namely the characteristics of moderate Muslim students developed at UIN Mataram and UIN Mataram's strategy to develop moderate Muslim students. For the first focus, the interviews focused mainly on teachers involved in the development of religious moderation at UIN Mataram, and for the second question, the interviews focused on students, teachers and elements of leadership at UIN Mataram, such as the rector, vice - rector, dean, vice dean, head of department and department secretary.
The researchers also interpret the data by looking at them as a whole and form a general meaning based on the researcher's point of view, theory or previous research. The findings and discussions are based on data collected in the field and divided into two subthemes: moderate Muslim student characteristics and UIN Mataram leaders' strategies for developing moderate Muslim students. Islam is not an indigenous religion in Indonesia; it came from the Arab world like other religions, such as Hinduism (from India) or Christianity (from Europe).
Moderate response to different school of thought (Madhab)
Respect for local culture is taught and aims to eliminate the religious egotism that often arises when Islam is considered to be the most authentic indigenous religion living in Indonesia.
Respect for internal minorities
Passive moderation, as opposed to active moderation, is what UIN Mataram instructs students to practice in this situation, meaning that students are taught to respect the right of minority groups to practice different religious or cultural practices without actively participating. in the daily life of those groups. (Fuad, lecturer, Interview, August 2, 2021). The above quote shows that the religious moderation taught to students by the lecturers of UIN Mataram is conditional and proportional moderation (especially for Ahmadis and Shi'ites). Conditional and proportional moderation was chosen as a solution amid the endless debate between Indonesian Muslims in general and UIN Mataram lecturers in particular regarding the position of Ahmadiyya and Shia in the eyes of the Muslim majority, whether both are part of Muslims (as internal minorities) or outside Muslims (as religious blasphemy).
This endless debate is also reflected in the dialogue between Zarkasy and Rabasa during a symposium in Tokyo, Japan. Respect for minorities as part of the characteristics of moderate Muslim students, developed at UIN Mataram, shows a similarity between the characteristics of religious moderation put forward by the Ministry of Religious Affairs of the Republic of Indonesia (Zarkasyi, 2019) and the characteristics put forward by Western scholars and researchers (Cherney and Murphy, 2016; Rabasa et al., 2007). For example, in the context of Western scholars and researchers, respect for minorities was applied without exception, while in the context of the Ministry of Religious Affairs, including UIN Mataram, respect for minorities was applied in a conditional-proportional manner.
Respect for the external minority (non-Muslim Indonesians)
In this context, Muslim students are expected to be agents of change by showing respect to minority groups" (Andra, speaker, interview, July 23, 2021). Zarkasy responded that it was part of blasphemy, while Rabasa argued that it was not blasphemy, but part of freedom of speech.The same applies to the Shi'a, they are often considered a deviant group because they are different from the Sunni group (the majority group in Indonesia).
This shows that different indicators of religious moderation are triggering factors in determining whether an action is freedom of expression or religious blasphemy (AÇIKGENÇ et al., 2021). The similarity of moderate Muslim characteristics among them is found in a number of ways, namely anti-violence, opposition to terrorism and promotion of tolerance.
Nationalism, anti-violence, and tolerance
Although UIN Mataram has been successful in developing moderate Muslim students, there are a number of other characteristics that need to be added, such as: (1) moderation in responding to various student organizations, because UIN Mataram students have various student organizations such as the Islamic Students Association ( Himpunan Mahasiswa Islam/HMI), Indonesian Islamic Student Movement (Pergerakan Mahasiswa Islam Indonesia/PMII) and Indonesian Islamic Preaching Institute (Lembaga Dakwah Islam Indonesia/LDMI); (2) moderation in responding to various religious organizations as UIN Mataram students join various religious organizations such as Nahdlatul Wathan (NW), Nahdhatul Ulama (NU) and Muhammadiyyah; (3) moderation in responding to different political parties because of the different political choices among students; (4) Restraint in responding to other countries, both Muslim and non-Muslim countries; and (5) moderation in responding to gender and human rights, especially LGBT, because this issue is still considered taboo. All these characteristics were based on moderation to avoid new radicalism in the name of moderation (Hamdi, lecture, interview, July 4, 2022). Respect for local culture Respect for other Muslim groups that integrate Islamic teaching with local culture.
Respect for different madhabs Respect for different madhabs such as Syafi'i, Maliki, Hanbali and Hanafi. Based on the ideal moderate Muslim characteristics outlined above, the moderate Muslim characteristics declared by the Indonesian Ministry of Religious Affairs need to be reinterpreted or redesigned in light of various characteristics identified by Western scholars and researchers. That is why the term 'LGBT' should also be included in the discussion when it comes to moderate Muslims to meet the ideal characteristic of moderate Muslims.
Identifying moderation and anti-moderation values
Moderates in moderation Practicing religious moderation in moderation to avoid radicalism in the name of moderation Tolerance Acceptance of differences is the ultimate goal of. When studying religious moderation at UIN Mataram, for example, how to respond to sexual orientations such as lesbian, gay, bisexual and transgender (LGBT) is not discussed. Murabathah Strengthening each other to realize mutual benefits Tawashau bi al-haqq Reminding each other to demonstrate positive things Tanahi 'anil munkar Reminding each other to avoid negative things Taraadhin Accepting difference as God's design La ' unf Against violence.
Musawah Avoiding discrimination against other groups or religions Tasamuh Belief in the mutual benefit of tolerance. It is important to note that identifying the above moderation values is insufficient, as it is also necessary to identify anti-moderation values. When asked about anti-moderation values, the rector of UIN Mataram stated that these included: (1) tatharruf, namely displaying extreme attitudes; (2) tasyaddud, namely regarding one's own thoughts as something absolute; 3) tadhaddun, namely the adoption of a radical and fundamental attitude by regarding other groups as heretics; and (4) takfir, namely with regard to anyone whose various religious beliefs are disbelief (Masnun, rector, interview, July 3, 2021).
Translating values into vision, mission and goal
The first is identified to be used and the second is identified to be avoided (Masnun, principal, interview, July 3, 2021).
Deciding program or supporting policy
Collaborating with other
Modeling religious moderation values
Kemudian, ketika seorang pemimpin menggunakan nilai-nilai agama yang moderat sebagai landasan kepemimpinannya, maka yang dimaksud adalah kepemimpinan pendidikan yang berbasis nilai-nilai moderat. Namun, kurangnya strategi yang diterapkan oleh para pimpinan UIN Mataram menghalangi mereka untuk melakukan pemantauan dan evaluasi moderasi beragama secara berkala. Alki M (2022) FTK UIN Mataram menghadirkan Pakar Moderasi Beragama UIN Sunan Ampel, Rektor: Radikalisme Harus Kita hentikan - Warta Lombok.
Anwar RN and Muhayati S (2021) UPAYA MEMBANGUN SIKAP MODERASI BERAGAMA MELALUI PENDIDIKAN AGAMA ISLAM DI LINGKUNGAN SISWA TINGGI UMUM. Hefni W (2020) Moderasi beragama di ruang digital: menjajaki pengarusutamaan moderasi beragama di perguruan tinggi agama Islam negeri. Nasir M dan Rijal MK (2021) Mengambil jalan tengah: Mengarusutamakan moderasi beragama melalui perguruan tinggi Islam di Indonesia.
