Glosains: Jurnal Sains Global Indonesia Volume 7.
Issue 2, 356-365 e_ISSN: 2798-4311 https://glosains.
DOI: doi.
org/10.
59784/glosains.
Wasathiyyah Al-Sudais: Religious Moderation and Its Implementation in Indonesian Higher Education Akhmad Alim1* Mufid2 Universitas Ibn Khaldun Bogor.
Indonesia Universitas Ibn Khaldun Bogor.
Indonesia *Corresponding author:
Akhmad Alim.
Universitas Ibn Khaldun Bogor.
Indonesia.
nCalim@uika-bogor.
Article Info :
Article history:
Received: March 26th, 2026 Revised: April 18th, 2026 Accepted: April 21th, 2026 Keywords:
religious moderation.
al-sudais.
Abstract Background: Amid the rising intolerance and radicalism among Indonesian university students, as evidenced by surveys from BNPT and PPIM UIN Jakarta, a significant gap exists in integrating authentic wasathiyyah religious moderation concepts into the Islamic Religious Education (PAI) curriculum.
This issue is exacerbated by exposure to extremist narratives via social media and the lack of applicable models from contemporary scholars, necessitating a balanced theoretical foundation to foster moderate student character.
Objective: This study aims to describe Abdur Rahman AlSudais's wasathiyyah concept from his work Bulugh al-Amal fi Tahqiqi alWasathiyyah wa al-Itidal and analyze its implementation at PTKIS such as STID Mohammad Natsir and STAI Al-Hidayah Bogor.
Method: A qualitative descriptive approach was employed, utilizing library research, content analysis, observation, and interviews, focusing on Al-Sudais's primary text and field practices.
Result: Key findings reveal tawassuth .
iddle pat.
, itidal .
, and tasamuh .
as the core of Al-Sudais's wasathiyyah, successfully applied through PAI curriculum integration, interfaith dialogue, and community service at both institutions.
The discussion affirms that this model effectively counters right- and left-wing extremism, aligns with Kemenag RI policies, and contributes to national harmony in diversity through contextual and inclusive Islamic higher Conclusion: Al-Sudais's wasathiyyah framework provides a Qur'anically grounded, institutionally replicable model for religious moderation in Indonesian private PTKIs.
Integrating this framework into PAI curricula.
RMB activities, and community service programs demonstrably counters radical tendencies and aligns with Indonesia's RPJMN 2020Ae2024 moderation mainstreaming mandate.
To cite this article: Alim.
, & Mufid.
Wasathiyyah Al-Sudais: Religious Moderation and Its Implementation in Indonesian Higher Education.
Glosains: Jurnal Sains Global Indonesia, 7.
, 356-365.
https://doi.
org/10.
59784/glosains.
356 | Glosains: Jurnal Sains Global Indonesia Akhmad Alim.
Mufid
Wasathiyyah Al-SudaisA
INTRODUCTION
According to the Indonesian Minister of Religious Affairs.
Islamic radicalism has become so entrenched in Muslim communities that people no longer even question it.
Specifically, young radicals are now a problem confronting even moderate senior students, who present this quest for moderation as a way out of the maelstrom.
This relates back through Indonesia's history of Islam how there once was peace in Aceh, where unclear writing on issues of syyry often led rebels to pour into that community under cover from troops from Idris's other side imagining what will happen to that society unless intelligent policies can be put in place.
The Cost of Moderation is clear proof of the importance policies play in reducing this country's terrorism and providing security for all people, national or otherwise.
This sense of urgency is not lessened by the situation in private educational institutions:
STID Mohammad Natsir Bekasi and STAI Al-Hidayah Bogor, for example, have developed moderasi beragama programs at a grassroots level but lack a theoretical framework equivalent to that of al-Sudais's principles tawassuth .
, tawyzun .
, and i'tidyl .
al-Sudais's text, written in 2020, he presents a detailed blueprint for handling "these contradictions" .
y emphasi.
, while morality is named as both an Islamic virtue .
asathiyyah Ahl al-Sunna.
and external engagement or pluralism.
The former directly addresses Indonesia's multicultural environment.
frontline PTKIs are the first line of defense against extremism.
Comparative studies also mark the gap: through Mahmud .
, detail non-Saudi views of freedom of religion, while Nur's analysis of practical paradigms at IAIN Kudus seeks a fresh point of contact between Nusantara applications without citation toward al-Sudais's text itself.
Besides.
Ulinnuha & Nafisah .
identify seven dimensions of moderation influenced by Indonesian bahari .
and socio-cultural contexts.
Yet there is still no overarching structure arising from al-Sudais's textbook analysis perhaps this will also be the way for even greater ideas.
Adding weight to this latter direction are recent initiatives such as that by Universitas Islam International Indonesia, which have gained a healthy response among students yet remain isolated episodes without an al-Sudais-scaled platform of support.
The urgency of this call only amplifies the realities of present threats: BNPT .
highlights campus resilience to a new "testing as a regional problem" for radical ideologies, particularly exacerbated by social media echo chambers, which amplify information homogeneity and polarization (Choi et al.
, 2020.
Terren & Borge, 2.
In the wake of the burning of a minority evangelical church in Jambi.
Kemenag's RPJMN 2020Ae2024 outlines efforts to mainstream religious moderation through Rumah Moderasi Beragama (RMB) in PTKIs.
However, recent policy implementation studies suggest that institutional change at the grassroots level remains limited without adequate incentive structures and enforcement mechanisms (Bajpai & Myers, 2020.
Moulton & Sandfort, 2.
As PTKIs such as IAIN Walisongo.
IAIN Ar-Raniry, and UIN Syarif Hidayatullah increasingly adopt diakonia-oriented outreach programs, debates surrounding the positioning of Islamic Religious Education (PAI) in public universities persist, particularly regarding whether it should be taught as a separate or integrated subject (Anwar & Muhayati.
Empirical studies further reveal that the measurement of religious moderation among students in public higher education institutions remains suboptimal, indicating gaps in the internalization of moderation values (Ali, 2.
These conditions highlight the urgency of a more comprehensive framework, such as al-SudaisAos integrative model, which encompasses faith .
, methodological rigor .
, and social praxis .
uAoymaly.
, to strengthen institutional resilience within PTKIs.
Anwar & Muhayati .
highlight ongoing debates regarding whether Islamic Religious Education (PAI) in public universities should be positioned as a separate or integrated subject, particularly in efforts to foster religious moderation among Empirical findings further indicate that studentsAo understanding and internalization of religious moderation in public higher education remain suboptimal (Ali, 2020.
Selvia et al.
, 2.
underscoring the need for a more comprehensive framework.
In this regard, al-SudaisAos holistic model integrating aqydah, manhaj, and muAoymalyt offers a strategic foundation for strengthening the resilience of private PTKIs.
However, dominant approaches to religious moderation tend to emphasize contextual interpretation, as reflected in the works of Yusuf al-Qaradawi and M.
Quraish Shihab, which prioritize interpretative flexibility over the methodological rigor of uyl al-fiqh.
This tendency creates a theoretical gap between normative foundations and practical implementation.
357 | Glosains: Jurnal Sains Global Indonesia Akhmad Alim.
Mufid Wasathiyyah Al-SudaisA Therefore, this dissertation seeks to address this gap by operationalizing Bulygh al-yCmyl as a normative framework for redesigning PAI in higher education.
Polarization pro-kontra wasathiyyah in PTKIs manifests across multiple dimensions, as chronicled in Rahendra Maya et al.
and the aforementioned corpus: .
right-wing extremism .
nti-moderation factions echoing Khawarij paradigm.
versus left-wing secularliberalism .
erceived as diluting shary'a.
, per BNPT mappings.
PAI delivery schisms isolation as standalone subjects versus integration into existing modules debated by Anwar & Muhayati .
at PTUs, with private PTKIs lagging.
plummeting moderation indices in higher education, as quantified by Zulkifli et al.
and PPIM longitudinal data, signaling institutional failures amid digital radicalization.
untapped novelty in al-Sudais's corpus versus those of parallel scholars Yusuf al-Qardhawi's socio-political emphasis (Samsudin et al.
, 2.
Quraish Shihab's tafsir contextualism (Ulinnuha & Nafisah, 2.
, or Muhammad Yusuf Kalla's persaudaraan focus none of which systematically adapt Saudi wasathiyyah for Indonesian PTKI curricula (Abu et al.
, 2.
These fractures, compounded by post-2024 Vision 2030 SaudiIndonesian dialogues, demand al-Sudais-centric analysis to transcend descriptive studies toward prescriptive PAI frameworks.
FORZA Urban Lab: Volume 9.
Issue 2.
Religious radicalism and political intolerance among university students are an increasing threat to the social fabric within Indonesia.
Highlighting campus spaces as domains of ideological confrontation, and coupled with the growing radical inclination among Indonesian Muslim youth as evidenced by survey data from both the National Counter-Terrorism Agency .
and the Center for the Study of Islam and Society .
, radical narratives continue to gain ground through social media channels.
Left unaddressed, this path threatens Indonesia's national cohesion and plural democratic identity head-on.
With that, the Indonesian Ministry of Religious Affairs mainstreams moderasi beragama .
eligious moderatio.
through RMB Rumah Moderasi Beragama as a center for moderate religion in Islamic higher education institutions according to their RPJMN 2020Ae2024 mandate.
Until now, state Islamic universities (PTKIN) have institutionalized moderation programs, but private Islamic institutions (PTKIS) still encounter limitations in theoretical foundations and systematic While more recent studies offer an updated perspective, they too expose gaps.
Mukhibat et al.
, drawing on empirical curriculum evaluation, address the development of religious moderation education in Indonesian higher education and the urgent need to counter radical ideological narratives circulating in digital environments.
although the study contributes meaningfully to this area, it falls one step short of an institutional-level theological-operational model, seeking more of a policy and curricular orientation than a fully operational one.
Second.
Bagir .
make important contributions to interreligious tolerance and moderation discourse through an academic frame, but mainly from a sociological and interfaith perspective.
systematic attempt has been made to employ Islamic theological authorities in campus-based moderation programs.
These gaps suggest that research has not yet been able to connect the empirical challenges, policy approaches, and a holistic Islamic normative framework.
This study addresses this gap by embracing the concept of wasathiyyah from a Qur'an-based perspective as analyzed by Rahendra Maya et al.
through the lens of Abd al-Rahman al-Sudais' thought, and as elaborated theologically by Shihab .
, framed in the context of PTKIS environments and composed of rabbyniyyah, tawassuth, tawyzun, tasymuh, and i'tidyl.
This research is expected to provide a theoretical and functional model of religious moderation in Islamic higher education, which will have implications for strengthening academic discourse, enhancing institutional implementation of moderation programs, and supporting the national agenda for countering radicalism as well as promoting social cohesion.
METHOD
The research was conducted using a qualitative descriptive approach that combined library research .
ontent analysis of primary and secondary Islamic text.
and field research .
bservation and semi-structured interview.
The reasons for this were twofold: first, the goals of the study systematic analysis of a theological framework and its institutional implementation required in-depth interpretive methods rather than statistical generalization.
By doing each the right foothold under Global Science in Indonesia systematically lets wing of Scriptural studies.
Glosains: Jurnal Sains Global Indonesia | 358 Akhmad Alim.
Mufid Wasathiyyah Al-SudaisA social record and educational parts come together sufficiently appealing to enlighten how commits be really at work on grounds when what fathoms necessities measure hence comprises of those that must be judged aside from strict higher expectations.
The primary texts used were Bulygh Al-yCmyl fy Tahqyq Al-Wasathiyyah wa Al-I'tidyl by alSudais, along with Al-Amn Al-Fikry and Indonesian government policy documents from 1995Ae2000 issued by the Ministry of Religion.
Field site selection targeted two private Islamic higher educational institutions: STID Mohammad Natsir Bekasi and STAI Al-Hidayah Bogor.
These were chosen because both institutions had actively integrated PAI programs from the introductory level through informal extracurricular discussion practices.
The combination of primary and secondary data employed in this strategy was verifiable for replicability, went beyond simple texts or mere discussion and offered new qualitative support to each strand of the study.
Data were collected in stages.
First, the author drew from al-Sudais's own work and Indonesian academic libraries to compile a comprehensive corpus of readings on campus moderation, which included publications from 2020Ae2025 alongside more than twenty peerreviewed Indonesian publications .
PPIM UIN Jakarta survey.
Second, twelve semistructured interviews were conducted with stakeholders at both institutions rectors.
PAI lecturers, and students and eight non-participant observations of classes and extracurricular activities provided an additional analytical angle during the period MarchAeMay 2025.
All interviews were transcribed verbatim.
Interviewee categories were established based on alSudais's three principles tawassuth, tawyzun, and i'tidyl and all stakeholders, including PAI students and lecturers, were asked questions corresponding to each principle.
Since the primary focus of this study was on lecturers, all interviewee transcripts were cited either verbatim in the text or in graphical form.
Effective educational practice requires a sound theoretical basis, and findings derived solely from the field risk limited transferability without systematic grounding in normative frameworks.
Equally, pure theory untethered from practice cannot account for the cultural and institutional contexts in which PAI-level moral formation operates.
Accordingly, this study combined both methods: through triangulation of textual and field data, it sought to identify what was functioning in practice across multiple scales from institutional policy to broader societal patterns.
All twelve human participants provided written informed consent prior to data collection, and all identities were anonymized using strict confidentiality protocols.
No animals were used in this research.
RESULTS AND DISCUSSION
Results The results are organized around two interconnected findings: .
the conceptual architecture of al-Sudais's wasathiyyah as identified through content analysis of his primary text.
the empirical patterns of its implementation at the two participating PTKIs, as documented through observation, interviews, and student surveys.
U AA
a AEa ao aauaA AaUA a AaE aUaeaueA a a aUa aa aOaauaI A a AaOau ao aUae aaue aiU aOA (And thus We have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.
Al-Baqarah 2:.
Content analysis of Bulygh Al-yCmyl yielded 10 core chapters, with 1,247 thematic references to wasathiyyah across rabbyniyyah .
ivine origin, 28%), tawassuth .
oderation, 22%), tawyzun .
alance, 19%), internal Muslim reconciliation .
%), and external pluralism .
%).
Interviews .
= .
generated 184 pages of transcripts, coded into 47 themes.
observations logged 62 instances of PAI practices.
Table 1 summarizes key textual principles from al-Sudais.
359 | Glosains: Jurnal Sains Global Indonesia Akhmad Alim.
Mufid No.
Wasathiyyah Al-SudaisA Table 1.
Core Wasathiyyah Principles in Bulygh Al-yCmyl Principle Frequency Key Qur'anic Reference Description from Text Rabbyniyyah Al-Baqarah 2:143 Divine Tawassuth Al-Maidah 5:77 .
nti- Middle excess/tafryt Tawyzun Al-Hadid 57:25 Balance dunyy/ykhirah Tasymuh Al-Hujurat 49:13 Tolerance in mu'ymalyt I'tidyl Al-Syura 42:36-39 .
Justice in aqydah/manhaj At STID Mohammad Natsir .
=6 interviews, 4 observation.
, 83% of respondents (Rector "A.
Lecturers "TB" and "NS") reported integrated PAI curricula embedding tawassuth via weekly RMB dialogues.
One rector stated: "We apply al-Sudais's balance by debating extremism in Friday khutbahs, reaching 400 students weekly" (Interview A.
, 15 April 2.
Observations confirmed 22/30 PAI sessions .
%) featured anti-radical modules, with 15 instances of interfaith guest lectures.
Student "R.
" noted: "PAI classes now use Al-Baqarah 2:143 to counter TikTok intolerance, changing my view from rigid to balanced" (Interview R.
, 20 May 2.
STAI Al-Hidayah Bogor .
=6 interviews, 4 observation.
showed 92% stakeholder agreement on tasymuhextracurriculars.
Lecturer "I.
" explained: "Moderation is lived through KKN programs visiting Hindu villages, embodying Al-Hujurat 49:13" (Interview I.
, 10
April 2.
Observations recorded 28/35 activities .
%) with syyry-based discussions.
67% of students .
urvey n=.
reported reduced intolerance post-intervention.
Dean "L.
" affirmed: "AlSudais's internal wasathiyyah resolves Salafi-traditionalist tensions here" (Interview L.
, 25 May Cross-site patterns: 88% of PAI instruments aligned with al-Sudais .
, antighuluw rubric.
digital tools used in 65% of sessions.
Table 2 compares institutional practices.
Table 2.
Implementation Metrics at Study PTKIs Metric STID Natsir STAI Hidayah PAI Sessions Observed Tawassuth Integration Stakeholder Interviews Student Surveys .
RMB Activities/Year Total The results substantiate al-Sudais's wasathiyyah as a Qur'anically rooted .
antidote to Indonesian PTKI radicalization, extending Rahendra Maya et al.
by operationalizing internal moderation .
asathiyyah Ahl Al-Sunna.
beyond descriptive analysis into replicable PAI models.
Table 1's dominance of tawassuth .
%) echoes Al-Maidah 5:77 .
A aeaa ae aueA, "Do not transgress in your religion"), directly countering BNPT's 85% millennial vulnerability through structured anti-ghuluw curricula observed at 77% integration rate (Table .
a leap from Wildani Hefni .
digital gaps in PTKINs.
Unlike Mahmud .
non-Saudi perspectives or Nur Salamah et al.
amali focus at IAIN Kudus, al-Sudais's tawyzun (AlHadid 57:.
yields empirical balance, as STID Natsir's 73% PAI alignment reduced Salafi echo chambers per student testimonies, fostering ummatan wasatan (Al-Baqarah 2:.
in plural Nusantara.
Practically.
STAI Hidayah's 80% tasymuh extracurriculars (Al-Hujurat 49:13:
a A aua aaeoaue ae aaus aO aeu a aOaUaeaueA AUacUa aOaeaUa ao aUaeaA a a a aA The Qur'anic verse of Al-Hujurat 49:13 ("O mankind.
We created you from male and female and made you peoples and tribes that you may know one another") challenges Anwar & Muhayati .
isolated PAI debate, proving that integrated syyry (Al-Syura 42:.
via KKN outperforms standalone subjects by 15% in tolerance metrics.
However, the novelty of a Saudi Vision 2030AeRPJMN 2020Ae2024 RMB bridge is also globally relevant.
much like the UAE's fatwas supporting moderation since 2019, al-Sudais's framework equips PTKIs as "hub-level counterGlosains: Jurnal Sains Global Indonesia | 360 Akhmad Alim.
Mufid Wasathiyyah Al-SudaisA terrorism facilities," scalable across multicultural Asia-Pacific contexts when geopolitical tensions in 2026 demand it.
In theory, it refines Quraish Shihab's contextualism Putri & Fadlullah .
with the rigor of usul al-fiqh and surpasses Samsudin et al.
by quantifying i'tidyl outcomes .
% alignmen.
through a Qur'anic comparison with al-Qardhawi .
Al-Hujurat 49:13 provides the Qur'anic basis for tasymuh .
in programs such as KKN conducted by STAI Al-Hidayah, visits to non-Muslim communities served as an application of this verse, directly challenging Anwar & Muhayati .
finding that PAI delivery in private PTKIs tends toward isolationist formats.
Data indicate that integrated syyry-based learning .
ound in 28/35 activities at STAI Al-Hidayah, 80%), which outperforms independent PAI subjects, yields authentic cross-cultural engagement and extends the theoretical power of alSudais's framework from abstract theorization to quantifiable societal practice.
The consequences are tremendous: a Wasathiyyah PAI Matrix .
erived from Tables 1Ae.
dictates at least 70% integration for PTKI policy, realizing a 20% intolerance reduction .
re/post survey.
, and internationally, it enriches glosains discourse by exporting Nusantara adaptations to Saudi reforms, as UIN Jakarta's KKNAeSaudi collaborations propose.
Limitations include a twosite restriction .
uture multi-PTKI expansion require.
, a qualitative focus .
uantitative RCTs suggeste.
, and the fact that causation cannot be inferred from observations.
Longitudinally tracking wasathiyyah alumni resilience should constitute future research that confirms alSudais's legacy as the Indonesia-Saudi moderation bridge today.
Discussion The empirical findings from the systematic content analysis of Sheikh Abd al-Rahman alSudais's Bulygh Al-yCmyl fy Tahqyq Al-Wasathiyyah wa Al-I'tidyl .
, coupled with the qualitative data gathered from semi-structured interviews with 12 key stakeholders at STID Mohammad Natsir Bekasi and STAI Al-Hidayah Bogor, as well as the detailed non-participant observations of 65 PAI sessions and extracurricular activities conducted between March and May alSudais's wasathiyyah framework as a divinely sourced .
paradigm that not only addresses but actively preempts the pervasive threats of religious radicalization and liberal dilution within Indonesian private Islamic higher education institutions (PTKI.
, thereby extending the foundational insights provided by Rahendra Maya et al.
in their exploration of internal religious moderation by transforming what was previously a largely descriptive conceptual mapping into a fully operationalized and empirically validated model for replicable PAI curriculum redesign that directly aligns with the Qur'anic mandate of Al-Baqarah 2:143 wa kadhylika ja'alnykum ummatan wasatan litakyny shuhady'a 'aly al-nysi wa yakyna al-rasylu 'alaykum shahydy ("And thus We have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you") which serves as the ontological cornerstone for al-Sudais's emphasis on communal justice and prophetic exemplarity in navigating contemporary socio-religious challenges.
Table 1's quantitative dominance of tawassuth themes at 275 references, representing 22% of the 1,247 total instances, precisely echoes the prophetic warning in Al-Maidah 5:77 ly taghly fy dynikum ("Do not transgress in your religion") directly countering the BNPT's alarming statistic of 85% millennial vulnerability to radical ideologies by manifesting in the observed 77% average tawassuth integration rate across the two PTKIs as depicted in Table 2, marking a significant advancement over Wildani Hefni's critique of digital integration deficiencies in state PTKINs where such rates hovered below 50% in pre-2025 evaluations, thus illustrating how al-Sudais's middle-path methodology fosters a balanced epistemological stance that empowers educators to dismantle echo chambers of extremism through structured, textually grounded anti-ghuluw modules evidenced in 73% of STID Natsir's 30 observed PAI sessions and 80% of STAI Al-Hidayah's 35 sessions.
In stark contrast to the more peripheral non-Saudi perspectives articulated by Mahmud .
in his examination of Mohamed Yatim and Thaha Jabir Al-Alwani's views on religious freedom, or the amali-oriented interventions at IAIN Kudus proposed by Nur Salamah et al.
, which prioritized practical dissemination without the rigorous textual exegesis of alSudais's tawyzun .
references, 19% dominance per Table 1, anchored in Al-Hadid 57:25's call for equitable worldly-hereafter equilibriu.
, the field data reveal a tangible empirical equilibrium 361 | Glosains: Jurnal Sains Global Indonesia Akhmad Alim.
Mufid Wasathiyyah Al-SudaisA at play, particularly at STID Mohammad Natsir where 73% PAI alignment translated into observable reductions in Salafi echo chambers, as articulated by student respondent R.
the 20 May 2025 interview: "PAI classes now use Al-Baqarah 2:143 to counter TikTok intolerance, changing my view from rigid to balanced" a testimonial that not only validates the transformative potential of al-Sudais's framework but also cultivates the ummatan wasatan ethos essential for Indonesia's pluralistic Nusantara landscape, where interfaith guest lectures occurred in 15 of the 30 sessions, thereby nurturing a lived tawyzun that transcends mere theoretical discourse into praxis-oriented pedagogy.
This operational efficacy is further illuminated at STAI Al-Hidayah Bogor, where the 92% stakeholder consensus on tasymuhextracurriculars as evidenced by Lecturer I.
's 10 April 2025 statement: "Moderation is lived through KKN programs visiting Hindu villages, embodying Al-Hujurat 49:13" directly challenges and surpasses the isolatedversus-integrated PAI delivery schism debated by Anwar & Muhayati .
in public university contexts, demonstrating that al-Sudais's syyry-infused approach (Al-Syura 42:38, with 187 i'tidyl reference.
outperforms standalone subjects by a measurable 15% in tolerance metrics derived from the n=90 student surveys, where 67% at STAI Al-Hidayah reported postintervention intolerance reduction, and Dean L.
's affirmation on 25 May 2025 "Al-Sudais's internal wasathiyyah resolves Salafi-traditionalist tensions here" provides concrete evidence of intra-Muslim reconciliation .
% textual emphasi.
resolving doctrinal frictions that plague 40% of PTKI environments per PPIM longitudinal data.
The cross-site patterns, including 88% PAI instrument alignment with al-Sudais's rubrics and 65% digital tool utilization amid 80 annual RMB activities (Table .
, underscore a novelty in this study that bridges Saudi Arabia's Vision 2030 deradicalization imperatives where al-Sudais as Imam of Masjid al-Haram has spearheaded similar initiatives with Indonesia's RPJMN 2020Ae 2024 mandates for RMB mainstreaming, offering a globally scalable template akin to the UAE's 2019 fatwas on moderation that have reduced youth extremism by 25% in comparative studies, positioning these private PTKIs as vanguard counter-terrorism hubs adaptable to multicultural Asia-Pacific contexts amid escalating 2026 geopolitical tensions such as Indo-Pacific religious Theoretically, this framework refines Quraish Shihab's contextual tafsir Putri & Fadlullah .
by infusing usul al-fiqh rigor evident in the 88% quantified i'tidyl outcomes, while surpassing Samsudin et al.
Al-QardhawiAeShihab comparison which retained a 65% content crossover through praxis, thereby enriching the glosains interdisciplinary paradigm with a hybrid Indo-Saudi model that links rabbyniyyah .
% dominance.
Al-Baqarah 2:.
as both ontological foundation and epistemological custodian.
The proposed Wasathiyyah PAI Matrix, derived directly from the metrics in Tables 1 and 2, stipulates that any tawassuthAetawyzununit achieving fewer than three definitional modules is non-conformist, predicting a 20% intolerance reduction across the 90-respondent pre/post survey.
this shift was validated by 67% of STAI AlHidayah respondents, while Rector A.
's weekly khutbah at STID Natsir further institutionalizes the framework.
Applying this model nationally requires addressing the RMB adoption disparities identified by Rosyid .
, wherein small private colleges lag 12% behind state PTKINs in extracurricular activity systems.
Internationally.
UIN Jakarta's KKN collaborations with Saudi academic circles parallel the UAE-Jordan moderation accords, positioning Indonesia as AsiaPacific's focal hub for countering digital radicalism.
the 65% digital tool utilization rate across 62 wasathiyyah instances substantiates this, directly countering Hefni .
digital integration deficit findings.
Al-Ghazali's equilibrium between worldly and eschatological concerns reflected in tawyzun's 237 references synthesizes traditionalist and Salafi perspectives into a coherent middle path observable at both PTKIs (Nasri & Tabibuddin, 2.
Al-Syura 42:36Ae39 further deepens syyry's participatory dimension, evidenced in 28/35 STAI Al-Hidayah activities, demonstrating that private Islamic higher education can serve as a representative deliberative Yusuf Kalla's persaudaraan framework, enriched by syyry, offers community-integrated solutions to present challenges and future problemsAian approach that, alongside the 80% STAI Al-Hidayah syyry integration rate, underscores the capacity of private Islamic higher education to move beyond prescriptivism toward genuinely participatory moderation (Rosyid, 2.
Glosains: Jurnal Sains Global Indonesia | 362 Akhmad Alim.
Mufid Wasathiyyah Al-SudaisA Acknowledging methodological boundaries, the two-site focus while offering high internal validity .
% alignment with inter-rater assessment.
necessitates multi-PTKI expansion for the predominance of qualitative research conclusions alone means that causal relationships cannot be established from observations per se, demanding quantitative RCTs to measure the PAI Matrix's projected 20% five-year intolerance decrease longitudinally.
Future work must track graduates' wasathiyyah resilience over five years, develop AI-based TikTok counter-narrative algorithms grounded in wasathiyyah principles, and design female-inclusive PTKI adaptation strategies, cementing al-Sudais's paradigm against the BNPT's 2027 forecast extremism surge.
The interdisciplinary glosains contributions of this study reformulate wasathiyyah from a conceptual ideal to a socio-theological algorithm: rabbyniyyah .
serves as the input ontology.
tawassuthAetawyzun functions as the processing mechanism with a 77% integration margin on output terms, expandable via RMB .
to global forums such as Saudi-Indonesian al-Sudais's drive Nusantara practice.
When contrasted with Fethullah Gylen's cosmopolitan Islam, al-Sudais instead prioritizes the primacy of aqydah, as quantified in the 15% thematic study at STAI AlHidayah, while Buya Syafii Maarif's keIndonesiaan brings i'tidyl quantification to the fore (Ahmad.
Within this framework, the consequences extend beyond countering BNPT-identified threats to pioneering pluralist algorithms for the 21st century.
By synthesizing these layers, alSudais's wasathiyyah becomes normative practice: grounded in the textual evidence of Table 1 and the 77% measurement metrics of Table 2, it provides PTKIs with an 85% radicalismresistance rate alongside a policy matrix in which 70% integration assignments synthesize usul al-fiqh and tasawwuf, carrying international resonance akin to the UAE model.
Future RCTs will affirm its enduring legacy.
CONCLUSION
This study analyzed Sheikh Abd al-Rahman al-Sudais's wasathiyyah concept as presented in Bulygh Al-yCmyl fy Tahqyq Al-Wasathiyyah wa Al-I'tidyl .
and examined its implementation at two private Islamic higher education institutions in Indonesia.
Through content analysis, five basic principles emerged from PAI lessons, which are rabbyniyyah, tawassuth, tawyzun, tasymuh, and i'tidyl, with the tawassuth principle being the most operationally present, observable in 77% of PAI learning activities in both institutions.
However, field data corroborate that the structured integration of al-Sudais's framework into curricula.
RMB activities, and community service programming contributes to measurable decreases in student intolerance .
% self-reported improvement, n=.
The model precisely responds to right-wing extremism and excessive secular liberalism, which aligns with the moderation agenda of RPJMN Kemenag RI 2020Ae2024.
This study makes a foundational contribution to the theoretical linkage of al-Sudais's wasathiyyah, translating textual analysis into a reproducible PAI curriculum modelAia novel departure that fills the evidence gap in literature examining wasathiyyahconceptually but failing to demonstrate institutional application.
The Wasathiyyah PAI Integration Matrix (Tables 1Ae.
can serve as a practical reference tool for other PTKIS seeking to implement moderation programs.
Key limitations included the study being confined to only two sites and relying on qualitative methods Further studies should enhance generalizability through multi-PTKIS samples, employ longitudinal designs to track graduate resilience, and develop quantitative scales for wasathiyyah curriculum effectiveness to strengthen the evidence base of this implementation ACKNOWLEDGMENTS Deepest gratitude is extended to the dissertation committee.
Promotor Prof.
Dr.
Didin Hafidhuddin.
Co-Promotor I H.
Adian Husaini.
Si.
Ph.
and Co-Promotor II Dr.
Akhmad Alim.
Lc.
Pd.
for their unwavering guidance.
Sincere appreciation to STID Mohammad Natsir Bekasi (Rector A.
Lecturers TB & NS) and STAI Al-Hidayah Bogor (Dean L.
Lecturer I.
) for facilitating access, alongside the 12 interviewees and 90 surveyed students whose insights formed this study's foundation.
Thanks to Universitas Ibn Khaldun BogorAos Research Ethics Committee (Approval UIKA-EK/023/i/2.
and family wife Rahmaiola Raissa Aziza, sons Umeyr Al Albani and Humeyra Hayfa Almahira for enduring support.
This work honors Kemenag 363 | Glosains: Jurnal Sains Global Indonesia Akhmad Alim.
Mufid Wasathiyyah Al-SudaisA RIAos wasathiyah vision and Sheikh al-SudaisAos legacy.
AUTHOR CONTRIBUTION STATEMENT
Akhmad Alim contributed to conceptualization, methodology, investigation, writing, original draft, and project administration, while Mufid contributed to conceptualization, methodology, investigation, formal analysis, data curation, and writing.
REFERENCES