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JURNAL ILMIAH PEURADEUN
The Indonesian Journal of the Social Sciences p-ISSN: 2338-8617/ e-ISSN: 2443-2067 Vol.
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May 2025 Pages: 931-958 Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah1.
Alamsyah Alamsyah2.
Linda Firdawaty3.
Yuliatin Yuliatin4.
Illy Yanti5.
Habib Shulton Asnawi6 1,2,3Faculty of Sharia.
Universitas Islam Negeri Raden Intan Lampung.
Indonesia 4,5Faculty of Sharia.
Universitas Islam Negeri Sulthan Thaha Saifuddin Jambi.
Indonesia 6MaAoarif University of Lampung.
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Pages: 931-958
RESISTANCE TO RELIGIOUS MODERATION IN INDONESIANAoS
LOWER TO MIDDLE-CLASS COMMUNITIES
Siti Mahmudah1.
Alamsyah Alamsyah2.
Linda Firdawaty3.
Yuliatin Yuliatin4.
Illy Yanti5.
Habib Shulton Asnawi6 1,2,3Faculty of Sharia.
Universitas Islam Negeri Raden Intan Lampung.
Indonesia 4,5Faculty of Sharia.
Universitas Islam Negeri Sulthan Thaha Saifuddin Jambi.
Indonesia 6Maarif University of Lampung.
Indonesia 1Correspondence Email: sitimahmudah@radenintan.
Received: October 7, 2024 Accepted: April 9, 2025 Published: May 30, 2025 Article Url: https://journal.
org/index.
php/jipeuradeun/article/view/2011 Abstract Lower-to-middle-class communities in Indonesia continue to exhibit resistance to religious moderation, frequently perceiving it as a foreign concept influenced by Western This misconception persists even though religious moderation is deeply rooted in Islamic tradition and represents neither a new religion nor a secular invention.
Such resistance often manifests through overt, semi-covert, and covert strategies, reflecting varying levels of opposition ranging from open rejection to more subtle forms of This study employed a qualitative approach, drawing on data from online media platforms to analyze patterns of resistance and their underlying causes.
The findings revealed that resistance was frequently driven by misinformation, distrust of government-led initiatives, and a limited understanding of the historical and theological foundations of religious moderation.
These attitudes fostered intolerance and social fragmentation, posing a serious threat to national resilience, democratic values, and social Furthermore, the study emphasized that addressing resistance required not only educational interventions but also inclusive policymaking that bridged the gap between state narratives and grassroots religious experiences.
The research offers crucial insights for policymakers and educators in developing culturally sensitive and community-based strategies to promote religious moderation and counteract the growing tide of intolerance in diverse socio-religious contexts across Indonesia.
Keywords: Resistance.
Religious Moderation.
Lower to Middle-Class Communities.
p-ISSN: 2338-8617 | e-ISSN: 2443-2067 JIP-The Indonesian Journal of the Social Sciences .
p-ISSN: 2338-8617 Vol.
No.
May 2025 e-ISSN: 2443-2067 Introduction Religious moderation is often rejected by lower-to-middle-class communities due to a lack of understanding or misconceptions about its This resistance manifests in intolerant attitudes and even zealous religious practices (Lubis et al.
, 2023.
Hanif et al.
, 2.
Alissa Wahid, a prominent advocate for religious moderation in Indonesia, has also encountered numerous challenges stemming from intolerance within the In some regions, individuals prefer to live exclusively among those who share their faith and resist coexistence with followers of other religions (Dirgantara & Asril, 2023.
Muhtar, 2.
Provinces in Indonesia identified as having high levels of intolerance include Aceh.
Lampung.
South Sumatra.
Riau.
West Nusa Tenggara, and West Sumatra (Setiawan, 2.
Therefore, resistance to religious moderation warrants a comprehensive examination (Marjani, 2.
The rejection of religious moderation among lower-to-middle-class individuals is a significant phenomenon that requires thorough analysis.
Existing studies on this topic have primarily focused on three main areas.
First, they address the rejection of various forms of radicalism in Indonesia, which pose a threat to the countryAos foundational philosophy.
Pancasila (Muhammad & Hiariej, 2021.
NafiAoa et al.
, 2022.
Umar & Woodward, 2.
Second, they explore the compatibility of religious moderation with the concept of a pluralistic state (Rahmah et al.
, 2024.
Susilo & Dalimunthe, 2019.
Zuhdi, 2.
Third, they emphasize the importance of integrating religious moderation into educational curricula (Jamilah, 2021.
Muhaemin et al.
, 2023.
Trisnowali et al.
, 2.
These studies suggest that lower-to-middle-class communities often lack an understanding of the origins of religious moderation itself (Jati & Bachtiar, 2.
To address this gap, the genealogy of religious moderation must be introduced to provide a more comprehensive understanding of the phenomenon of resistance.
This article seeks to fill the gaps left by previous studies, which have largely overlooked the genealogy of religious moderation in cases of resistance.
JIP-The Indonesian Journal of the Social Sciences Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
Most existing research examines the acceptance of religious moderation from an objective standpoint but does not sufficiently explore the root causes of In line with this perspective, this study aims to answer three key questions: first, how do lower-to-middle-class individuals perceive and resist religious moderation? Second, what factors contribute to this resistance? Third, what are the consequences of this resistance for lower-to-middle-class communities, particularly in terms of their relationship with governing Answering these questions will not only provide a deeper understanding of the values held by lower-to-middle-class communities but also enable the development of a religious moderation model that aligns with the interests of these communities, religious groups, and the state.
Unlike previous studies that focus mainly on acceptance and theoretical constructs, this research specifically uncovers the underlying psychological and political factors driving resistance to religious moderation among lower-to-middleclass communities.
Resistance to religious moderation among lower-to-middle-class communities can be better understood through established resistance theories, such as cognitive dissonance (Festinger, 1.
and motivated reasoning (Kunda, 1.
Cognitive dissonance theory argues that individuals experience psychological discomfort when confronted with ideas contradicting their deeply held beliefs, leading them to reject or rationalize opposing views (Festinger, 1.
This theory underscores how conflicting information about religious moderation can cause discomfort among community members, prompting them to resist or avoid engagement with the concept altogether.
Motivated reasoning further explains how individuals selectively process information to affirm their existing beliefs, reinforcing resistance to new or challenging concepts, such as religious moderation (Kunda, 1.
When exposed to ideas that challenge their established religious beliefs or practices, individuals tend to dismiss these ideas through biased assimilation, favoring information that confirms their pre-existing views while JIP-The Indonesian Journal of the Social Sciences .
p-ISSN: 2338-8617 Vol.
No.
May 2025 e-ISSN: 2443-2067 disregarding contradictory evidence (Hart et al.
, 2.
Consequently, efforts to introduce religious moderation must account for these psychological processes to effectively overcome resistance.
Additional insights can be drawn from social identity theory, which posits that resistance can also emerge from group identity dynamics, where religious moderation may be perceived as a threat to group cohesion and distinctiveness (Tajfel et al.
, 1.
Individuals within these groups may resist moderation efforts as a means to protect their group identity and solidarity.
This article argues that resistance to religious moderation stems from a lack of understanding and misconceptions about the concept among lowerto-middle-class communities.
Many perceive religious moderation as posing long-term moral risks for their children.
On the other hand, governing authorities approach the issue from the perspective of national interests.
The root of this resistance appears to lie in misunderstandings and inadequate The involvement of lower-to-middle-class communities in the dissemination of religious moderation concepts, such as those promoted by the Indonesian Ministry of Religious Affairs (Kemenag RI), plays a crucial role in shaping acceptance or resistance.
As a result, resistance to religious moderation cannot be examined in isolation from the differing perspectives of governing authorities and lower-to-middle-class communities.
Method This qualitative study aims to explore resistance to the concept of religious moderation among lower- to middle-class communities in Indonesia.
These communities, often considered laypeople, frequently misinterpret or struggle to comprehend emerging concepts, perceiving them as unfamiliar including religious moderation, which is the focus of this study.
Various forms of resistance to religious moderation are widespread and frequently disseminated across numerous online news platforms.
Online media was chosen as the primary data source due to its accessibility and .
JIP-The Indonesian Journal of the Social Sciences Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
prevalence in the digital era, with Indonesia ranking highest in Southeast Asia for online media usage.
Primary data collection involved analyzing online news articles, government websites, and academic journals.
Data acquisition was conducted systematically, gathering information from online news sources, government portals, and scholarly publications.
This approach was selected for its efficiency in swiftly accessing diverse data The selection of data followed established criteria, identifying different levels of resistance: overt resistance, which was evident through intolerant demonstrations, arson attacks on places of worship, and bombings targeting religious sites.
semi-covert resistance, characterized by protests, critical commentary, and demands.
and covert resistance, which manifested as disengagement from religious discourse, avoidance of religious moderation materials, and tendencies toward hate speech.
The collected data was meticulously organized and categorized based on these predefined Data collection spanned three months, from January to April 2023.
This study employed a data processing approach that prioritized data exhibiting characteristics of intolerance and high levels of engagement .
easured through followers, comments, and like.
After categorization, data related to the rejection of moderate religious teachings was presented in a tabular format to improve readability and comprehension of the various forms of resistance.
The categorized data was then analyzed interpretively using a historical approach, along with resistance theories in psychology related to changes in religious practices in a pluralistic society like Indonesia and in politics, particularly concerning government policies that require public understanding, such as the implementation of religious moderation in Indonesia today.
Data validation was achieved through triangulation, involving cross-verification among multiple online news sources, government portals, and academic references to ensure accuracy and reliability.
Results and Discussion This research focuses on identifying various forms of resistance to religious moderation as expressed by lower-to-middle-class communities in Indonesia.
Through qualitative analysis of online media content, patterns of JIP-The Indonesian Journal of the Social Sciences .
p-ISSN: 2338-8617 Vol.
No.
May 2025 e-ISSN: 2443-2067 resistance were systematically examined and grouped into thematic categories.
These categories reflect the spectrum of responsesAiranging from overt rejection to subtle disengagementAiand offer insights into the psychological, social, and political dimensions underlying such resistance.
The following section outlines the main findings and discusses their implications within the broader context of religious discourse, societal dynamics, and policy relevance in Indonesia.
Results Resistance to religious moderation Resistance to religious moderation within lower- to middle-class communities is often expressed in overt, semi-covert, and covert forms.
These different forms of resistance can be observed, as shown in Table 1.
Table 1.
Forms of resistance to religious moderation teachings Resistance Type Overt Form Narrative Source Demonstra Large-scale public marches demanding legal action against the Governor of DKI Jakarta.
Basuki Tjahaja Purnama, exemplify a form of intolerance based on the belief that only individuals of the Muslim faith are qualified to hold leadership positions in Indonesia.
The burning of the HKI Suka Makmur Church in Aceh Singkil.
Aceh Province, ignited the Churches in the area were either set on fire or demolished due to intolerance unwilling to accept religious A suicide bombing took place outside Makassar Cathedral in South Sulawesi.
The attack was https://w.
m/a/aksidemo-tuntutahok-berakhirricuh/3581751.
Arson attack on The of a place of worship .
JIP-The Indonesian Journal of the Social Sciences https://w.
com/indones ia/indonesia50471436 http://web.
Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
Resistance Type Semi-covert Form Protest Criticism Demand Covert Refusal to engage in Narrative interpretation of Islamic Sharia law, which promotes the belief that the sole purpose of life is to attain paradiseAian ideology that contradicts the principles of religious moderation.
Residents of Jadimulya in Tasikmalaya.
West Java, protested the construction of Saint Filipus Church on BKR Street, near Nurul Huda Mosque, calling on the mayor to The concept of moderation as practiced in the WestAirooted in liberal democracy, secularism, and a specific interpretation of toleranceAiis often considered incompatible with the cultural and religious values of Eastern societies, particularly those shaped by Islamic tradition.
The (#RejectReligiousModeratio.
portraying religious moderation as a Western construct similar to radicalism, which instills Islamic communities regarding their Among 1,200 4% expressed unwillingness to live alongside individuals of different religions, 25% lacked trust in followers of other religions, and 68% opposed the construction of places of worship for other religious groups in their communities.
Source https://banjark id/beritabanjar/protespembangunantempat-ibadahwargajadimulyadatangi-walikota/ https://w.
id/berita/ris alah-tegalsarikritik-moderasiberagama/ https://w.
/masyarakatislam-indonesiabelum-banyaktahu-danpaham-tentang- https://nasiona ead/2012/06/06 /03234293/toler an?page=al JIP-The Indonesian Journal of the Social Sciences .
p-ISSN: 2338-8617 Vol.
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May 2025 Resistance Type e-ISSN: 2443-2067 Form Narrative Source Avoidance n related to religious Hate Individuals affiliated with radical ideologies, terrorist activities, organizations like ISIS, and acts of suicide bombing tend to selectively avoid information that promotes religious moderation.
Religious moderation is depicted as a major government initiative, carefully planned to impose a Western Islamic life on Muslims.
https://jesoc.
m/wpcontent/upload s/2016/06/KC4 _81.
https://w.
021/12/tolakmoderasiberagamaberkedok.
Sources: Online news and scholarly article Table 1 provides an overview of the various forms of resistance exhibited by lower- to middle-class communities against the teachings of religious Additionally, it highlights three crucial contexts regarding resistance to religious moderation within these communities.
First, overt resistance to religious moderation among lower- to middleclass communities manifests through public demonstrations, arson attacks on places of worship, and bombings targeting religious sites.
Notably, the largescale protests in 2017 led to the criminalization of Basuki Tjahaja Purnama, a leader who had made significant contributions to Jakarta as the Governor of DKI Jakarta at the time.
These demonstrations, driven by intolerance, prioritized identity politics over humanitarian principles.
Furthermore, resistance to religious moderation is evident in incidents such as the burning of the HKI Suka Makmur Church in Aceh Singkil.
Aceh Province, and the bombing near Makassar Cathedral in South Sulawesi.
These acts reflect a lack of awareness within certain community groups regarding religious diversity.
Such resistance arises from misunderstandings and a lack of knowledge about government policies promoting religious moderation, leading to self-centered attitudes and an inability to accept differences.
Second, semi-covert resistance to religious moderation is characterized by protests, criticisms, and demands.
For example, residents of Jadimulya in Hegarsari Village.
Pataruman Subdistrict.
Banjar City.
West Java, opposed the .
JIP-The Indonesian Journal of the Social Sciences Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
establishment of Santo Filipus Church, which was planned to be built adjacent to Nurul Huda Mosque.
Criticism of religious moderation often stems from the perception that it originates from the secular and liberal West, contradicting Islamic values.
Additionally, opposition is expressed through hashtags such as (#RejectReligiousModeratio.
, portraying religious moderation as a Western ideological influence.
It is essential to clarify to lower- to middle-class communities that such assumptions are unfounded.
Religious moderation does not originate from the West but is inherent in Islam itself, as evidenced by IslamAos moderate nature since its revelation in Mecca in 610 AD.
A historical example is the peaceful conquest of Mecca (Fathu Mecc.
in 630 AD, which demonstrated IslamAos emphasis on moderation.
Third, covert resistance to religious moderation manifests through passive actions, such as avoiding participation in interfaith dialoguesAian implicit form of defiance to uphold existing beliefs.
Avoiding discussions on religious moderation serves as a means of maintaining commitment to their established faith.
When individuals feel their beliefs are challenged, their resistance can intensify, potentially leading to aggressive behavior, including hate speech, both in person and through online platforms.
A nationwide survey conducted by CSIS in 2012 highlighted concerning attitudes, with significant portions of respondents expressing anti-non-Muslim sentiments and distrust.
Extremist groups, including terrorist organizations and those affiliated with ISIS, actively reject information promoting religious moderation because they have internalized exclusive ideologies and refuse to accept alternative perspectives.
This form of resistance represents political opposition, reinforcing ideological identity.
These insights underscore the multifaceted nature of resistance to religious moderation among lower- to middle-class communities.
Such resistance is not merely a spontaneous reaction but is deeply rooted in both psychological and political factors.
From a psychological perspective, individuals who reject religious moderation often employ avoidance mechanisms, cognitive dissonance, and even hostility to defend their From a political perspective, resistance takes the form of silent JIP-The Indonesian Journal of the Social Sciences .
p-ISSN: 2338-8617 Vol.
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May 2025 e-ISSN: 2443-2067 defiance, ideological reinforcement, and even digital mobilization, which strengthens exclusivist attitudes.
As a result, religious moderation continues to be misunderstood, as those who resist it tend to filter information, avoid dialogue, and spread hate speech to maintain the status This resistance is not solely driven by ignorance but is also shaped by deeply ingrained ideological and psychological factors, making it increasingly difficult to foster a more moderate understanding.
Factors of resistance to religious moderation Resistance to religious moderation among lower- to middle-class communities is influenced by various factors.
These contributing factors can be observed in Table 2.
Aspect Ideology Values Table 2.
Factors of resistance to religious moderation among lower- to middle-class communities Factor Narrative Source Fear The perception that religious https://w.
moderation is a Western be.
com/watch?v=u2 import aimed at Muslims as a _-N7T74dI potential threat can foster fear and undermine unity within Muslim communities.
Distrust A fundamental issue often https://w.
encountered is the failure to as.
id/baca/opini/20 convey the authenticity of the 23/01/12/penguata normative aspects of religious n-moderasimoderation as derived from beragama religious teachings .
he Quran and Hadit.
Discontent Religious moderation has yet https://fsyariah.
to take root as a set of values khas.
id/berita/d and teachings within lower- etail/rekonstruksito middle-class communities.
moderasi-beragama Instead, it is often reduced to mere rhetoric, serving as an organizational identity rather than a lived practice.
Disagreeme To date, no place of worship https://kemenag.
with for non-Muslims has been id/opini/mengurai- .
JIP-The Indonesian Journal of the Social Sciences Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
Aspect Factor Narrative established in Cilegon.
Banten Province.
The community perceiving them as a potential Muslim population in the area.
Intent Specific State authorities often engage in intolerant practices by formulating policies driven by specific interests, disregarding the constitutional rights of religious communities to freely practice their faiths.
Source: Compilation by the authors, 2024 Source polemik-penolakanpendirian-gereja-dicilegon-jr7bvt https://kemenag.
id/kolom/mengapa -moderasiberagama-02MbN Table 2 highlights the factors contributing to the rejection of religious moderation among lower- to middle-class communities.
Additionally, it outlines five key contexts that shape this resistance.
Firstly, resistance to religious moderation within lower- to middle-class communities is influenced by ideological factors, particularly fear and distrust.
This aligns with the concept of motivated reasoning, where individuals are more inclined to accept information that supports their beliefs while rejecting information that contradicts them.
There is a prevailing perception that religious moderation is a strategic effort to assimilate Islam, which is viewed as a potential threat to the Muslim community.
Moreover, many believe that religious moderation lacks a solid foundation in the Quran and Hadith (Zuhdi.
Mursyid et al.
, 2.
Therefore, addressing this resistance requires more than just educational efforts.
it necessitates strategies to alleviate fear and build trust through religious, social, and political approaches.
Secondly, resistance to religious moderation is driven by value-related factors, such as discontent and disagreement, indicating that opposition is not solely ideological but also stems from perceptions of the values associated with religious moderation.
Many feel that the concept has yet to incorporate Islamic principles in a way that resonates with lower- to middle-class Instead, it is often perceived as a superficial organizational slogan rather than a genuine practice.
For instance, in Cilegon.
Banten JIP-The Indonesian Journal of the Social Sciences .
p-ISSN: 2338-8617 Vol.
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May 2025 e-ISSN: 2443-2067 Province, places of worship for non-Muslims remain prohibited, as the local community resists religious integration, fearing that it may threaten the purity of Islamic teachings.
Thirdly, resistance is reinforced by goal-oriented factors, driven by specific interests.
This suggests that opposition is not solely about religious beliefs but is also linked to perceptions of government policies and social In some cases, state authorities engage in intolerant practices by prioritizing political and state interests over the rights of religious communities to practice their faith freely.
These three interrelated factors ideological .
ear and distrus.
, valuerelated .
iscontent and disagreemen.
, and goal-oriented .
pecific interest.
contribute to the complexity of resistance to religious moderation.
From a psychological perspective, resistance is fueled by fear, distrust, dissatisfaction, and specific interests, making it difficult for communities to embrace religious From a political perspective, resistance is often exploited in identity politics, struggles for religious legitimacy, and mobilization for certain political agendas.
To address this resistance, two key solutions can be implemented: .
Building Public Trust Ae The government must demonstrate that religious moderation is not merely a political tool but genuinely aims to protect religious freedom and promote social harmony.
Dialogue and Inclusivity Ae Lower- to middle-class communities must be actively engaged in discussions and policies related to religious moderation so that they feel a sense of ownership and participation in the process.
Implications of resistance to religious moderation The resistance to religious moderation among lower- to middle-class communities has various implications.
These implications can be observed in Table 3 below.
Table 3.
Implications of resistance to religious moderation among lower- to middle-class Implication Disharmony Narrative There is ongoing disharmony between Islamist groups and cultural Islam groups in Indonesia.
JIP-The Indonesian Journal of the Social Sciences Source https://scholar.
id/scholar?oi=bibs& cluster=15280343621707 Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
Implication Negative Tension Conflict Violence Narrative Islamist groups remain resolute in their pursuit of establishing an Islamic state, while cultural Islam groups uphold their commitment to the principles of the Unitary State of the Republic of Indonesia (NKRI), founded on Pancasila and the 1945 Constitution.
Acts of terrorism, although often justified using religious rhetoric, fundamentally contradict the core teachings of Islam.
Such acts contribute to the negative perception of the religion as a whole.
Tensions surrounding Sunni-Shia conflicts in Jember and Sampang, both in East Java, persist as extensions of past incidents.
These include attacks by groups targeting followers of IJABI (Ikatan Jamaah Ahlul Bait Indonesia, or the Association of Jamaah Ahlul Bait Indonesi.
and assaults on a Shiaaffiliated boarding school under YAPI (Yayasan Asrama Pelajar Islam, or the Islamic Students Dormitory Foundatio.
The Poso conflict in Central Sulawesi tragically illustrates how political power struggles can manipulate religion.
In their pursuit of regional control, local elites may differencesAi particularly between Muslims and ChristiansAiresulting in violence and bloodshed.
The prohibition and dissolution of worship at the Kemah Daud Christian Church Congregation (GKKD) in Bandar Lampung.
Lampung Province, escalated into Ongoing issues related to church permit processing triggered Source 724768&btnI=1&hl=id https://jurnal.
https://jurnal.
id/index.
/substantia/article/do wnload/4930/3255 https://w.
d/2020/08/06/konflikagama-dan-krisisintoleransi-tantanganatau- https://kupastuntas.
/2023/02/20/viralpembubaran-ibadahgereja-di- JIP-The Indonesian Journal of the Social Sciences .
p-ISSN: 2338-8617 Vol.
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May 2025 Implication Narrative acts of intolerance, with residents resorting to violence.
Source: Compilation by the authors, 2024 e-ISSN: 2443-2067 Source Table 3 examines the consequences of resistance to religious moderation within lower to middle-class Indonesian communities.
It identifies three key contexts underlying this resistance and its resulting impacts.
Firstly, resistance to religious moderation among lower to middleclass communities fosters social disharmony.
In this case, extremist Islamic groups perceive themselves as protectors of the Aupurity of IslamAy and view moderate groups as a threat to their religious teachings.
Social media and exclusive religious lectures reinforce this polarization by promoting the narrative that AuIslam is under threatAy from religious moderation.
Regional elections (Pilkad.
and national elections frequently become platforms for exploiting the moderation-versus-radicalism debate, further deepening societal divisions.
Governments often struggle to navigate these conflictsAiif they adopt a repressive approach, they risk being perceived as anti-Islam, whereas a lenient stance may enable extremist groups to grow stronger.
Secondly, resistance to religious moderation among lower to middleclass communities leads to heightened sectarian tensions.
Sunni-Shia conflicts in Jember and Sampang, for example, are continuations of past hostilities, exacerbated by attacks on followers of IJABI (Ikatan Jamaah Ahlul Bait Indonesia, or Association of Jamaah Ahlul Bait Indonesi.
and a school affiliated with YAPI (Yayasan Asrama Pelajar Islam, or Islamic Students Dormitory Foundatio.
by groups identifying as Aswaja (Ahl al-Sunnah wa al-JamaAoa.
In this case, the Laskar Aswaja group considers itself a AupureAy Sunni faction, while Shia groups, such as IJABI and YAPI followers, are seen as deviants from their interpretation of Islam.
This polarization is further reinforced by the long-standing AuSunni vs.
ShiaAy conflict, which exists both locally and globally.
Thirdly, resistance to religious moderation within lower to middleclass communities results in violent conflict.
The Poso conflict in Central Sulawesi, which erupted in 1998, divided society into two main groupsAi .
JIP-The Indonesian Journal of the Social Sciences Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
Muslims and ChristiansAiwho became increasingly polarized due to social and political competition.
The root cause was a struggle for political power and economic dominance, though religion was used as a justification for the Poso cleric Yahya Al-Amri asserted that religion had been manipulated as a tool for political power struggles.
Competing interests among local elites fueled the conflict, leading to massacres and widespread bloodshed driven by temporary political ambitions.
These three contextual frameworks highlight the far-reaching implications of resistance to religious moderation among lower to middleclass communities.
From a social-psychological and political perspective, limited access to in-depth religious education, the growing influence of digital media, and the polarization of religious identities contribute to disharmony, tension, and conflict.
The rise of viral preachers (Usta.
on social media, who offer simplistic and instant interpretations of Islam, has made their teachings more appealing compared to traditional scholars .
, who emphasize deeper and more contextual religious understanding.
This phenomenon is further reinforced by confirmation bias, where individuals actively seek information that aligns with their preexisting beliefs.
As a solution, a combination of educational, dialogical, and policy-based strategies must be implemented to strengthen the understanding of Islam as rahmatan lil AoalaminAian inclusive and peaceful faith.
Discussion Models of resistance to religious moderation among lower to middle-class communities can be categorized into three key factors.
First, dissatisfaction with the socioeconomic and political system significantly contributes to resistance, particularly when individuals perceive religious moderation as contradictory to their established beliefs.
Additionally, this resistance is intensified by the perception that religious moderation could weaken their group identity (Sani, 2005.
Hasan & Mujahidin, 2023.
Rozi et , 2024.
Sabiruddin et al.
, 2.
Second, fear of change and distrust also drive resistance.
Many individuals experience significant anxiety over changes that threaten JIP-The Indonesian Journal of the Social Sciences .
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, 2.
Such fears frequently manifest as distrust towards entities advocating for religious moderation (Alvian, 2023.
Lathif & Ulum, 2.
The findings align with resistance theories, notably cognitive dissonance and motivated reasoning, which argue that individuals actively seek information consistent with their beliefs and reject opposing views.
Third, political identity and power struggles are significant sources of resistance.
Groups may resist religious moderation to maintain their political exclusivity and identity politics (Pande, 2025.
Tyywy, 2.
This phenomenon often connects with mass mobilization strategies rooted in religious or ethnic sentiments.
Globally, extremist movements exploit socioeconomic grievances to recruit adherents (Saputra, 2.
, utilizing fears and distrust to promote radicalism.
Addressing this requires structural reformsAiincluding equitable policy-making, inclusive education, and economic empowermentAito effectively tackle the roots of resistance.
Implications of resistance to religious moderation among lower to middle-class communities are profound, spanning various societal dimensions:
Social polarization and tension resulting from inter-religious conflicts undermine stability and cohesion.
Economic instability emerges due to disruptions in productive activities stemming from religious-based conflicts, negatively impacting community welfare.
Resistance also hampers educational growth, as exposure to diverse perspectives and critical thinking .
Increased marginalization, facilitating extremist recruitment.
Resistance perpetuates gender inequality and restricts womenAos empowerment, reinforcing patriarchal norms and limiting womenAos societal participation (Akmaliah et , 2022.
Atkinson et al.
, 2011.
Lakoni et al.
, 2.
Efforts challenges, notably misunderstandings about its historical roots and misconceptions framing it as a foreign ideology (Lakoni et al.
, 2023.
Hashemi, 2009.
Somer, 2007.
Mutawali, 2.
Pre-existing negative perceptions and misinformation also contribute significantly to community .
JIP-The Indonesian Journal of the Social Sciences Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
resistance (Zhang et al.
, 2.
Additionally, the prevalence of online religious content, often extremist and exclusive, increases susceptibility to radical ideologies (Lessy & Rohman, 2022.
Rogers, 2018.
Larasati & Fernando, 2023.
Pabbajah et al.
, 2021.
Nil & Ishfaq, 2.
Academic discussions on religious moderation primarily focus on Muslim communitiesAo support and engagement (Iman et al.
, 2.
Religious moderation is viewed as a corrective approach to religious misconceptions (Wibowo & Nurjanah, 2021.
Riyanto, 2.
Studies emphasize the role of educators in fostering religious moderation through character education (Muhammad, 2.
, particularly in IndonesiaAos diverse society (Kashvi, 2.
Research also highlights how religious scholars play a crucial role in spreading moderation principles within local communities (Faisal et al.
, 2022.
Montasir et al.
, 2023.
Munjiah, 2023.
Salleh et al.
, 2.
However, there remains a gap in exploring the resistance to religious The findings of this research contribute to government efforts in fostering a peaceful and stable Indonesia.
As the worldAos largest Muslimmajority democracy.
Indonesia serves as a model for integrating religious moderation into national policies without triggering major social conflicts (Mubarok & Candra, 2.
Other nations can look to IndonesiaAos approach as a form of soft power diplomacy (Mazya et al.
, 2024.
Mukhibat et al.
, 2023.
Kurniawati, 2023.
Idi & Priansyah, 2.
This research, therefore, offers valuable insights for global efforts to promote peace, strengthen tolerance, and develop religious moderation strategies adaptable to various social and political contexts.
The approach to teaching religious moderation to lower to middleclass communities requires re-evaluation (MuAoin et al.
, 2023.
Syarif et al.
Anwar et al.
, 2.
Resistance often stems from misunderstandings and misinformation, particularly the misconception that religious moderation originates from secular Western ideologies (Hashemi, 2009.
Somer, 2007.
Kosim et al.
, 2.
To counter this, religious moderation should begin with an explanation of their historical lineage from Mecca to JIP-The Indonesian Journal of the Social Sciences .
p-ISSN: 2338-8617 Vol.
No.
May 2025 e-ISSN: 2443-2067 Indonesia.
Religious moderation is not a novel concept but an enduring principle presented in a contemporary framework.
With a clearer understanding, lower to middle-class communities may become more receptive, reducing resistance and fostering a more inclusive religious The phenomenon of resistance to religious moderation in Indonesia provides critical insights for global society, particularly for countries managing diverse religious populations and seeking to prevent extremism and radicalization.
The strategies and insights developed from this research can serve as a model for countries with similar contexts, such as India.
Nigeria, and Myanmar, to mitigate social conflicts arising from religious misunderstanding and intolerance.
Moreover.
IndonesiaAos experience in historically informed education and policy initiatives positions the country as a global leader and valuable partner in international diplomacy and interfaith dialogue.
Furthermore, international bodies and policymakers could leverage IndonesiaAos successful experiences to develop frameworks and best practices that can be adapted globally.
Collaborative efforts in international forums can foster deeper understanding and knowledge exchange, promoting sustainable peace and coexistence across diverse societies.
Thus.
IndonesiaAos insights and methodologies offer not just national but also substantial international significance, potentially guiding global initiatives aimed at reducing conflict, promoting intercultural dialogue, and enhancing global stability.
Building upon this international relevance, it is essential to recognize that resistance to religious moderation, while deeply rooted in local contexts, is increasingly shaped by transnational discourses and digital influences that transcend national boundaries.
The rapid circulation of extremist ideologies through global media platforms underscores the urgency for countries like Indonesia to articulate religious moderation not merely as a domestic policy, but as part of a broader global narrative grounded in peace, tolerance, and intercultural understanding (Amri et al.
, 2024.
Usman et al.
, 2.
JIP-The Indonesian Journal of the Social Sciences Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
In this regard.
IndonesiaAos unique integration of traditional Islamic education, such as pesantren values and intercultural religious dialogue, offers a rich framework that other nations can adapt to their sociocultural landscapes (Salim et al.
, 2024.
Athoillah et al.
, 2.
As resistance in many societies arises from identity-based anxieties and historical grievances.
IndonesiaAos approachAiwhich emphasizes theological authenticity, historical continuity, and cultural rootednessAidemonstrates how religious moderation can be contextualized without compromising its universal ideals (Jakfar et al.
Nugroho et al.
, 2.
This model affirms the potential of a localized yet globally resonant form of religious moderation, one that not only mitigates conflict but also contributes to a more stable and pluralistic international order (Syahbudin et al.
, 2.
To ensure the sustainability and global relevance of religious moderation efforts, it is imperative to foster stronger transnational collaboration between educational institutions, religious authorities, and civil society organizations.
Such cooperation can facilitate the exchange of pedagogical methods, narratives, and grassroots strategies that have proven effective in promoting tolerance and countering extremism.
For instance, initiatives that promote counseling-based approaches within Islamic higher education, as demonstrated in Indonesia, could be adapted to similar institutional settings across Asia and Africa to strengthen students' critical awareness and inclusive values (Syahbudin et al.
, 2.
Furthermore, reimagining the role of religious leaders and educatorsAi not merely as transmitters of doctrine, but as cultural interpreters and peacebuildersAiwill be crucial in addressing resistance that stems from both theological rigidity and sociopolitical distrust.
In this context.
IndonesiaAos nuanced approach to reconciling textual and contextual interpretations of Islam (Jakfar et al.
, 2023.
Nugroho et al.
, 2.
sets a compelling precedent for countries navigating similar religious and ethnic complexities.
By advancing these collaborative and integrative strategies, the global community can work toward a more inclusive framework for religious coexistence rooted in mutual respect and shared moral values.
JIP-The Indonesian Journal of the Social Sciences .
p-ISSN: 2338-8617 Vol.
No.
May 2025 e-ISSN: 2443-2067 Conclusion The phenomenon of resistance to religious moderation in Indonesia offers valuable lessons for the global community, particularly for countries facing similar challenges in managing religious diversity and preventing This study highlights that one of the primary challenges in promoting religious moderation is the gap in understanding between the government and lower to middle-class communities.
Other nations can learn from IndonesiaAos experience by developing more inclusive approaches suited to each societyAos social context.
This ensures that the concept of moderation is more easily understood and accepted, reducing the risk of misinterpretation.
Many multicultural nations, such as France.
India.
Nigeria, and Myanmar, struggle to prevent radicalization stemming from religious misunderstandings.
The model implemented in Indonesia for promoting religious moderation can serve as a reference in designing more effective deradicalization programs, particularly those focused on education and the middle-class Additionally.
IndonesiaAos success in managing pluralism and religious moderation positions the country as a valuable asset in global diplomacy.
Indonesia has the potential to lead international interfaith dialogues and share its experiences in fostering a tolerant society amidst religious and cultural diversity.
The theoretical framework used to analyze resistance among lower to middle-class communities toward religious moderation has provided valuable insights.
Negative perceptions of religious moderation often reflect concerns about the increasing threats of suicide bombings, social disharmony, conflict, and violence that endanger national stability.
However, the government must address the root causes of this resistance rather than merely reacting to its symptoms.
This study suggests that one effective way to mitigate resistance is by revisiting and contextualizing religious moderation within early Islamic history.
Demonstrating that religious moderation is not a new concept but has been an integral part of .
JIP-The Indonesian Journal of the Social Sciences Resistance to Religious Moderation in IndonesianAos Lower to Middle-Class Communities Siti Mahmudah et al.
Islamic tradition since the time of Prophet Muhammad in Mecca and Medina can help lower to middle-class communities perceive it as authentic rather than as a modern construct.
This study primarily focuses on the widespread rejection of religious moderation as observed in online media, which presents certain limitations.
One key limitation is the relatively small sample size, underscoring the need for further research that employs a more contextualized approach.
Future studies could examine the positive effects of refining the religious moderation narrative and countering accusations that it is a novel or foreign doctrine.
incorporating new data, researchers may observe a shift from resistance to Scientific inquiry is continuously evolving, adapting to changes in the social landscape and emerging phenomena.
Given that the dissemination of religious moderation to lower to middle-class communities aims to reduce the threats of terrorism, social disharmony, and violence, this research should not be seen as conclusive but rather as a foundation for ongoing study and policy development.
Practical educational campaigns highlighting the historical roots of religious moderation in Islam and structured interfaith dialogues at the community level to foster mutual understanding and reduce resistance.
Bibliography