JNUS:Journal of Nahdlatul Ulama Studies Vol.
6 No.
: p.
DOI: https://doi.
org/10.
35672/jnus.
Website: https://jnus.
id/index.
php/jnus/index Nahdlatul Ulama Families and the Internalization of ChildrenAos Religious Moderation in the Digital Era: A Case Study in Semarang Muhammad Luthfilhakim PC PMII Kota Semarang Email: kimhakiim.
26@gmail.
Abstract This study explores the role of Nahdlatul Ulama (NU) families in instilling the values of religious moderation .
in children in the digital era.
In the context of a society increasingly exposed to extremist information flows.
NU families function as key actors in safeguarding balanced religious understanding through exemplary parenting, interactive dialogue, and educational digital supervision.
Using a qualitative case-study approach, data were collected through in-depth interviews, observations, and documentation involving NU families and local religious figures.
The findings show that moderate Islamic values tawassuth .
he middle pat.
, tawazun .
, itidal .
, and tasamuh .
are internalized through social learning processes that include observation, modelling, and positive In addition, charismatic figures such as NU kyai .
play a strategic role as spiritual authorities guiding the community to maintain a tolerant and contextual understanding of Islam.
In responding to digital-era challenges.
NU familiesAo strategies are shown to be effective in shaping childrenAos inclusive and critical character while preventing the radicalization of religious understanding.
This research contributes to the development of a family-based model of religious moderation education that is responsive to the digital Keywords: Religious Moderation.
NU Families.
Digital Era Abstrak Penelitian ini bertujuan untuk mengungkap peran keluarga Nahdlatul Ulama (NU) dalam menanamkan nilai-nilai moderasi beragama .
kepada anak di era digital.
Dalam konteks masyarakat yang semakin terpapar arus informasi ekstrem, keluarga NU berperan sebagai aktor utama dalam menjaga keseimbangan pemahaman keagamaan melalui pendekatan keteladanan, dialog interaktif, dan pengawasan digital yang edukatif.
Dengan menggunakan metode kualitatif studi kasus, data diperoleh melalui wawancara mendalam, observasi, dan dokumentasi terhadap keluarga NU dan tokoh keagamaan setempat.
Hasil penelitian menunjukkan bahwa nilai-nilai Islam moderat seperti tawassuth, tawazun, iAotidal, dan tasamuh ditanamkan melalui pembelajaran sosial yang melibatkan observasi, modeling, serta penguatan perilaku positif.
Di sisi lain, tokoh kharismatik seperti kyai NU juga memainkan peran strategis sebagai otoritas spiritual dalam membimbing masyarakat untuk tetap berpijak pada nilai Islam yang toleran dan kontekstual.
Dalam menghadapi tantangan era digital, strategi yang diterapkan keluarga NU terbukti efektif dalam membentuk karakter anak yang inklusif dan kritis, serta mencegah terjadinya radikalisasi pemahaman agama.
Penelitian ini memberikan kontribusi penting bagi pengembangan model pendidikan agama moderat berbasis keluarga di era digital.
Kata Kunci: Moderasi Beragama.
Keluarga NU.
Era Digital JNUS: Journal of Nahdlatul Ulama Studies.
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Introduction Nahdlatul Ulama (NU), as one of the largest Islamic organizations in Indonesia, plays an important role in safeguarding and cultivating the values of religious moderation .
within society (Yatasha et al.
, 2.
NUAos conception of moderation emphasizes a balance between strong religious commitment and an open, tolerant attitude toward One of the key elements in sustaining these values is the family, which serves as the primary foundation for shaping childrenAos character and ways of thinking from an early However, in todayAos digital era.
NU families face new challenges in transmitting moderation to their children (Supriadin et al.
, 2.
Digitalization has brought major changes in how children obtain information and understand the world.
The internet, social media, and other digital platforms often become childrenAos primary sources of learning (Lestyaningrum et al.
, 2.
This development creates a significant challenge for NU families in maintaining a balance between moderate religious education and the impacts of uncontrolled information.
Normatively, families are expected to be the first and strongest AushieldAy guiding children to develop inclusive and moderate religious understanding.
Yet empirical realities indicate that many families struggle to cope with the constant exposure to digital content that can shape childrenAos thinking patterns.
Surveys by the Wahid Foundation and the Setara Institute indicate that radicalization and intolerance among young people are increasing due to exposure to extremist content online.
A Wahid Foundation study .
reported that 23.
3% of Indonesian youth demonstrate tendencies of intolerance toward groups of different religions (Admin, 2.
Limited parental assistance in supervising childrenAos digital consumption is identified as a major contributing factor.
In addition, a Kominfo-related report .
states that 79% of children and adolescents in Indonesia actively use the internet daily, with most of them accessing social media as their main information source (Admindiskominfo, 2.
This phenomenon poses distinct challenges for NU families in controlling and guiding children so that they maintain a moderate worldview.
Departing from the understanding that Islam teaches a middle path .
, as elaborated in the concept of Islam Wasathiyah developed by Yusuf al-Qaradawi, this framework rejects all forms of extremism in belief, religious practice, and social behavior.
According to al-Qaradawi, the wasathiyah character is reflected in principles of balance between worldly life and the afterlife, reason and revelation, individual rights and collective interests, and firmness and tolerance (Ismail & Mujani, 2.
The principles of Islam Nahdlatul Ulama Families and the Internalization of ChildrenAos.
(Muhammad Luthfilhaki.
Wasathiyah according to al-Qaradawi include tawazun, taysir, itidal, tasamuh, and shura.
These teachings are grounded in the QurAoan, especially the verse that describes Muslims as ummatan wasatan (Q.
al-Baqarah 2:.
, a just and moderate community.
This foundational principle is not only a theological doctrine but also carries practical consequences for building a harmonious, just, and socially adaptive society (Adrian & Kolibu, 2.
In the context of internalizing these moderation values.
Albert BanduraAos Social Learning Theory provides a scientific explanation of how individuals learn and form Bandura argues that human behavior is not merely a product of mechanical stimulusAeresponse processes, but emerges through observation of social models considered exemplary (Warini et al.
, 2.
Individuals observe othersAo actions, attitudes, and outcomes, then imitate them in their own lives.
Within the framework of Islam Wasathiyah, social learning occurs when individuals observe figures who embody moderation, tolerance, and justice in everyday life, enabling these values to be internalized in individual and collective Max WeberAos concept of spiritual .
authority offers a sociological framework that complements this explanation.
Weber argues that charismatic authority is rooted in belief in a personAos extraordinary qualities, especially those perceived as reflecting closeness to supernatural forces or religious virtues (Jamalullah, 2.
In Muslim societies, figures such as ulama, mursyid, or spiritual leaders function as agents of social transformation who transmit and cultivate Islam Wasathiyah through exemplary conduct and religious Such authority is not merely formal.
it is personal and emotional, strengthening public receptivity to moderate values.
The integration of these three theoretical perspectives shows that building a moderate Islamic society does not rely solely on normative doctrine, but also on social and sociological mechanisms.
Islam Wasathiyah provides a normative foundation emphasizing balance and justice.
Social Learning Theory explains how such values are effectively transmitted through observation-based mechanisms.
and spiritual authority theory clarifies the crucial role of religious figures in shaping collective consciousness.
Thus, collaboration between religious norms, social processes, and authority structures becomes central to constructing a moderate, just, and sustainable Islamic civilization amid changing times.
The uniqueness of this study lies in its specific focus on NU families in building religious moderation under digitalization.
Unlike earlier studies that focus primarily on schools or religious organizations, this study examines how NU families as the smallest unit JNUS: Journal of Nahdlatul Ulama Studies.
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of society can become the main agents of forming childrenAos moderate character.
In addition, this research explores factors affecting the effectiveness of NU familiesAo roles, including economic conditions, parentsAo educational levels, and household digital literacy.
Practically, this study is expected to contribute to the development of a family-based model of religious moderation education applicable to NU families in the digital era.
The findings may also serve as recommendations for NU organizations, government agencies, and educational institutions in designing more effective educational programs to instill moderation values among children.
By understanding NU familiesAo strategic role in shaping childrenAos moderate character, this study aims to offer applicable solutions to address digital-era challenges and to prevent the growth of intolerance among younger generations.
Research Method This study employs a qualitative approach using a case-study method focusing on the role of Nahdlatul Ulama families in instilling moderation values in children in the digital era.
The research is descriptive qualitative, aiming to understand the phenomenon in depth through direct data collection from research participants (Saefuddin et al.
, 2.
Data sources include primary and secondary data.
Primary data were obtained through in-depth interviews with NU families, children, and figures working in education and religious affairs.
Secondary data were collected from literature, academic journals, research reports, and NU organizational policies related to religious moderation and family education.
To ensure the validity and reliability of data, this study uses triangulation in terms of data sources, data collection methods, and interview analysis.
Trustworthiness was established through credibility, transferability, dependability, and confirmability procedures (Husnullail et al.
, 2.
Data were collected through semi-structured interviews, direct observation of NU family environments, and documentation studies of policies or programs supporting moderation education within NU families.
Data analysis employed thematic analysis involving data reduction, data display, and conclusion drawing (Syaeful Millah et al.
Collected data were analyzed by identifying major themes related to NU familiesAo strategies for internalizing moderation values, challenges encountered, and the impact of the digital era on NU family education patterns.
The results are expected to provide a deeper understanding of NU familiesAo role in forming childrenAos moderate character and to propose recommendations for strengthening moderation education within NU families in the digital Nahdlatul Ulama Families and the Internalization of ChildrenAos.
(Muhammad Luthfilhaki.
Moderate Religious Education in Nahdlatul Ulama Families Moderate religious education in NU families is based on a balanced approach to understanding and practicing Islam.
NU families instill moderation values by avoiding extremes in religiosity, both in the sphere of thought .
deological radicalis.
and in the sphere of religious practice .
itual rigidit.
(Sari, 2.
Moderation in NU family religious education is reflected in how parents teach inclusive Islamic values, adaptive to contemporary developments while remaining firmly grounded in the core principles of Ahl al-Sunnah wa al-Jamaah (Aswaj.
The findings show that NU families implement religious moderation education through three main approaches: exemplary conduct, interactive dialogue, and contextual understanding of Islamic teachings.
Through exemplarity, parents provide concrete everyday examples of acting justly .
, maintaining balance in life .
, and practicing tolerance .
Based on interviews with Mr Arief Haryanto and Ms Naelis SaAoadah, exemplary parenting, dialogue, and accompaniment in the digital era emerge as key factors in instilling moderation values in children.
Mr Arief Haryanto, an NU grassroots administrator, emphasized that religious education in his family is not solely oriented toward textual aspects but also contextual ones.
He actively encourages his children to attend religious gatherings and listen to NU scholars who teach inclusive and compassionate Islam.
In addition, he acts as a facilitator who discusses various religious issues that emerge in the digital era.
In this way, children can filter information obtained from the internet and social media, thereby avoiding the influence of extreme religious understandings (Arief Haryanto, interview, 05 April 2.
Ms Naelis SaAoadah, a madrasah teacher, applies gradual religious instruction appropriate to childrenAos age.
Her approach includes introducing stories of prophets and NU scholars as a means of internalizing moderation values in daily life.
Confronting digital-era challenges, she actively accompanies her children in understanding religious content encountered on social media.
Thus, children do not merely understand Islam dogmatically.
they are also able to reason about Islamic teachings in a broader and more tolerant context (Naelis SaAoadah, interview, 05 April 2.
From these interviews, it can be concluded that moderate religious education in NU families does not only focus on knowledge transfer but also emphasizes character formation through exemplarity and parental accompaniment.
This strategy aligns with Islam Wasathiyah, which underscores balance between religious teachings and social realities, thereby producing JNUS: Journal of Nahdlatul Ulama Studies.
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individuals with inclusive and tolerant Islamic understanding who can adapt to changing times without losing their Islamic identity.
Islam Wasathiyah Theory (Yusuf al-Qaradaw.
and Its Principles in NU Family Education Yusuf al-Qaradawi emphasizes that Islam is a religion of the middle path .
, meaning it does not incline toward extremism whether Auleft extremismAy in the form of excessive liberalism or Auright extremismAy in the form of radicalism (Hadi, 2.
This principle is grounded in the QurAoanic verse:
U AA
a A aEa a OIa OA A aN OUA a A O aE aEa O aE IA a AEA ca aA aOOa aE OIA a caA aNae a aEaO EIA a AaOE aEaEa a a E I aE I a acIU acOA AuAThus We have made you a middle community .
mmatan wasata.
so that you may be witnesses over humanity and the Messenger may be a witness over youAAy (Q.
al-Baqarah: .
This framework highlights seven key principles of Islam Wasathiyah that are relevant for NU family education:
Tawassuth (Taking the Middle Pat.
Tawassuth the moderate, middle stance is a fundamental principle emphasizing balance in religiosity.
It avoids excess .
and negligence .
in understanding and practicing Islam (Gunagraha & Dhani, 2.
In NU family education, tawassuth becomes the main foundation for cultivating inclusive, just, and contextual Islamic values in children.
NU families understand that healthy religiosity is not inclined toward extremism, whether radicalism or excessive liberalism.
This aligns with NU scholarsAo teaching to adopt the middle path, as exemplified by the Prophet Muhammad .
eace be upon hi.
and his companions.
Religious education in NU families does not only teach normative components such as worship and creed, but also connects them to social realities so that children understand Islam not only textually but also contextually (Arief Haryanto, interview, 05 April 2.
Interviews indicate that tawassuth is taught through several approaches:
Exemplarity in Religiosity Parents instill moderation by modelling it in daily life.
They teach children not only to be devout in worship but also to practice religion with gentleness Nahdlatul Ulama Families and the Internalization of ChildrenAos.
(Muhammad Luthfilhaki.
and tolerance for instance, by respecting people with different religious or juristic views (Arief Haryanto, interview, 05 April 2.
Dialogic Approach in Religious Learning NU families tend to encourage children to ask questions and discuss religious matters without rigid dogmatic coercion.
This is intended to develop childrenAos critical understanding while keeping them within sound Islamic teachings (Naelis SaAoadah, interview, 05 April 2.
Balanced Islamic Education between Tradition and Modernity Tawassuth is also reflected in balancing inherited Islamic traditions with modern knowledge and technology.
Parents introduce children to moderate Aswaja-based Islam while remaining open to using technology as an educational tool (Naelis SaAoadah, interview, 05 April 2.
Accompaniment in Accessing Digital Religious Information In the digital era, tawassuth becomes increasingly relevant.
NU parents guide children in filtering religious information from diverse sources some of which may contain extremist narratives so children do not become trapped in radical or deviant interpretations (Arief Haryanto, interview, 05 April 2.
Tawazun (Balanc.
Tawazun emphasizes harmony in various aspects of life, including religiosity, social life, and engagement with modern developments (Ghofur et al.
, 2.
In NU families, tawazun is central to building moderation, especially in religious education that is not limited to ritual and dogma but also contextual, adaptive, and inclusive.
Balance in NU family religious education includes:
Balance between Creed .
Worship .
, and Morality .
NU parents teach that Islam is not measured only by ritual devotion but also by ethical conduct in social relationships honesty, patience, compassion, and other virtues forming moderate character (Arief Haryanto, interview, 05 April 2.
Balance between Tradition and Modernity NU family education accommodates inherited classical teachings while being responsive to contemporary change and innovation (Naelis SaAoadah, interview, 05 April 2.
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Balance in Responding to Differences Children are taught not to be extreme in responding to diversity in religion, society, and culture.
They learn that multiple schools and opinions within Islam may be valid, reducing the tendency to judge others harshly and preventing excessive fanaticism.
Balance in Facing the Digital Era NU families guide children to use technology for positive purposes while avoiding misleading content.
Parents accompany children in accessing religious information online and teach critical reasoning to filter content, enabling children to benefit from technology without losing a moderate Islamic identity.
Itidal (Justic.
In Islam Wasathiyah, itidal means being just, proportional, and not excessively biased in all aspects of life, including understanding and practicing religion (Sari, 2.
NU families, this principle becomes a foundation for educating children to develop balanced character, avoid extremism in thought or action, and act objectively in responding to differences.
NU parents teach children that Islam is a religion of justice and balance, discouraging excess in the form of fanaticism .
or, conversely, excessive permissiveness that weakens adherence to religious norms.
Socially, itidal is expressed through fair treatment of all people Muslims and non-Muslims alike without discrimination based on ethnicity, race, or background, reinforcing tolerance and harmony.
In the digital era, itidal becomes crucial as children learn to be critical toward online information, not easily provoked by misleading narratives, and to seek credible sources.
This prevents Aublack-and-whiteAy thinking or fanaticism that could lead to extremism.
NU parents therefore actively accompany children in understanding diverse perspectives within Islamic thought that remain moderate and Tasamuh (Toleranc.
Tasamuh is a key principle in Islam Wasathiyah emphasizing tolerance, respect for differences, and openness in social interaction.
In NU families, tasamuh is transmitted from an early age so children grow with an inclusive Islamic understanding that appreciates diversity (Pramanan et al.
, 2.
NU families emphasize that Islam teaches openness to differences across religion, culture, and worldviews.
Parents Nahdlatul Ulama Families and the Internalization of ChildrenAos.
(Muhammad Luthfilhaki.
cultivate awareness that diversity is sunnatullah and must be respected.
As Mr Arief Haryanto noted in an interview: AuWe always stress to our children that Islam teaches us to respect everyone, regardless of background.
Differences are not reasons for hostility, but opportunities to know and learn from one another.
Ay This shows that tasamuh is taught not only theoretically but practiced in daily family life (Arief Haryanto, interview, 05 April 2.
NU families also teach that Islam is not a rigid, exclusive religion but one characterized by compassion and peace for all.
Children are trained to speak politely and not quickly judge others.
Ms Naelis SaAoadah similarly stated: AuWe always teach our children to speak courteously and not to judge others easily.
Islam is beautiful.
our character should reflect that beauty.
Ay Thus.
NU family religious education emphasizes not only doctrine but also moral formation reflecting tolerance (Naelis SaAoadah, interview, 05 April 2.
In todayAos digital environment, extremist narratives and hate speech circulate easily.
NU families therefore reinforce tasamuh so children are not easily influenced by content that promotes hostility and division.
With tolerant religious understanding, children are protected from excessive fanaticism and may become peace agents in their communities.
Musawah (Equalit.
Musawah refers to equality, emphasizing justice and equal rights and responsibilities for all individuals regardless of social status, gender, or background.
In NU families, musawah is taught as part of moderate religious education, where children learn that all humans are equal before God and that piety is the only measure of excellence.
This principle is applied within family relations and broader social interactions (FaAoiq & Yenuri, 2.
NU parents cultivate equality through fair and non-discriminatory Children are taught that everyone deserves respect, to be heard, and to receive opportunities for development.
In practice.
NU households often promote open dialogue, where childrenAos opinions are valued regardless of age or gender.
Socially, musawah supports inclusive community life, discouraging superiority claims among groups and aligning with Islam rahmatan lil alamin, which places justice and balance at the core of social life.
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Shura (Deliberatio.
Shura .
emphasizes collective decision-making that considers multiple In NU families, shura is taught so children learn to discuss issues, express opinions, and respect collective decisions (Hasan & Ansori, 2.
This principle is grounded in the QurAoan (Q.
Ash-Shura: .
, which describes believers as those who conduct deliberation in their affairs (Panjaitan et al.
, 2.
In NU family life, deliberation is practiced in daily decisions and in childrenAos education.
Parents model problem-solving through discussion, teaching children critical thinking, respect for othersAo views, and careful, just decision-making.
As a result, children develop democratic dispositions, openness, and dialogical competence (Arief Haryanto, interview, 05 April 2.
In NU communities, deliberation is also a strong social tradition in resolving communal issues, making shura a lived practice rather than merely a theoretical concept.
Islah (Reform toward Bettermen.
Islah refers to constructive improvement efforts to enhance individuals, families, and societies toward greater good (Ramdhani et al.
, 2.
In NU families, islah is taught so family members seek the best solutions when facing differences and conflicts.
is rooted in the QurAoanic call for reconciliation (Q.
al-Hujurat: .
(Munawaroh.
In practice, islah is cultivated through forgiveness, wise dialogue, and solutionoriented attitudes that benefit all parties.
Parents teach children to manage disagreements calmly and avoid harsh confrontation.
Interview data indicate that NU families instill the idea that conflicts should be resolved in solidarity without producing enmity (Arief Haryanto, interview, 05 April 2.
In the broader community.
NU members are often active in resolving social disputes through peaceful and inclusive approaches deliberation, mediation, and the involvement of religious scholars and community leaders.
By internalizing islah early, children develop peace-oriented, moderate dispositions and become agents of improvement in their environments.
In sum, with Islam Wasathiyah as a framework, religious education in NU families reflects a moderate Islam.
This educational pattern strengthens religious understanding while building childrenAos character to be open, tolerant, and able to coexist within multicultural societies.
Nahdlatul Ulama Families and the Internalization of ChildrenAos.
(Muhammad Luthfilhaki.
Digital Supervision as a Form of Moderate Education in NU Families The digital era significantly shapes how children obtain and interpret information, including religious content.
NU families, which prioritize moderate Islam .
, face the challenge of ensuring that childrenAos religious understanding does not become extreme in thought or practice.
One strategy used to build moderate religious perspectives is digital This supervision is not limited to restricting access to inappropriate content.
also involves an educational approach that encourages critical thinking and information Based on interviews with Ms Nur Afrokhah, the NU family approach to digital supervision emphasizes education and guidance rather than strict restriction.
She does not simply forbid her children from using social media or digital sources.
instead, she accompanies them in understanding and selecting information obtained online.
This strategy aims to build childrenAos critical awareness so they can identify credible information consistent with moderate Islamic values.
Discussion becomes the primary method: children are given space to express their views on online content, while parents act as facilitators who provide clarification and guidance grounded in wasathiyah principles (Nur Afrokhah, interview, 05 April 2.
Similarly.
Mr Ahmad Zumron, a madrasah teacher and NU administrator, explained that digital supervision in NU families prioritizes guidance and discussion rather than His children often access sermons via YouTube.
He does not ban them from consuming such content.
instead, he accompanies them and provides a more contextual understanding of what they watch (Ahmad Zumron, interview, 05 April 2.
Mr ZumronAos approach reflects moderation-based education: children are not only allowed to access information, but also guided to develop critical capacity to evaluate the validity and relevance of religious materials.
Discussion is the main instrument, enabling children to seek clarification and to understand teachings from a wasathiyah perspective.
When narratives appear inconsistent with Islamic values of tolerance and balance, he offers comprehensive explanations so children do not become trapped in extreme thinking (Ahmad Zumron, interview, 05 April 2.
From these informants, it can be concluded that digital supervision in NU families is participatory: parents do not merely set rules but actively accompany children in interpreting digital religious content.
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Digital Supervision through the Lens of BanduraAos Social Learning Theory BanduraAos Social Learning Theory emphasizes that children learn through observation, imitation, and interaction with their social environment.
In this context, children do not only obtain religious understanding from formal education but also from interactions within the family in responding to digital-era challenges.
Through NU parentsAo digital supervision strategies, children are invited to observe, discuss, and learn how to filter credible information across digital sources while also learning from parentsAo demonstrated reasoning and attitudes.
Several aspects of NU digital supervision align with Social Learning Theory:
Observational Learning (Learning through Observatio.
Observational learning, as explained by Bandura, suggests that individuals gain knowledge and skills by observing othersAo behavior, especially models regarded as authoritative (Firmansyah, 2.
In NU family education, observation is crucial:
children learn moderation not only through verbal advice but through real examples in daily life.
When parents demonstrate tolerance, balance .
, and justice .
in responding to differences, children tend to imitate these behaviors.
For instance, when parents routinely discuss religious content found online with children, children learn how to filter information critically and wisely.
Interaction with moderate religious figuresAithrough media or in real lifeAialso shapes childrenAos mindsets (Ahmad Zumron, interview, 05 April 2.
Thus, observational learning in moderation education goes beyond knowledge transfer to the internalization of wasathiyah values through everyday modelling by parents, teachers, and surrounding .
Modelling (Exemplary Conduc.
Modelling is central in BanduraAos theory: children learn by imitating behavior observed from role models (Siswasi, 2.
In NU family contexts, exemplarity is a key strategy for instilling moderation values.
Parents, teachers, and religious figures function as models embodying tolerance, balance .
, justice .
, and mutual respect.
When children observe parents interacting politely with people of other faiths, resolving disagreements wisely, and being open to diversity within Islam, they naturally imitate and internalize these values.
For example, a father who cultivates open religious discussion with children models critical thinking and resilience against extreme narratives.
Likewise.
NU scholars who preach peacefully Nahdlatul Ulama Families and the Internalization of ChildrenAos.
(Muhammad Luthfilhaki.
and inclusively shape more balanced understanding among young people (Ahmad Zumron, interview, 05 April 2.
In digital supervision, modelling is not merely theoretical teaching but a practical demonstration of tolerant, balanced Islam in everyday life (Nur Afrokhah, interview, 05 April 2.
Reinforcement (Strengthening Positive Behavio.
Reinforcement in Social Learning Theory involves strengthening habits and attitudes through rewards or consequences linked to behaviors (Wibowo et al.
, 2.
In NU families, reinforcement is used to encourage children to consistently apply moderation values.
Parents and teachers appreciate behaviors reflecting tolerance, balance, and openness.
When children respect differing opinions in religious discussions, parents may give praise as positive reinforcement.
When children verify online religious information before trusting or sharing it, parents can respond with recognition or increased trust in the childAos decision-making.
In NU educational settings, teachers may provide recognition or opportunities to students who show critical and wise approaches to religious learning, motivating continued development (Ahmad Zumron, interview, 05 April 2.
Consistent reinforcement ensures that children internalize moderation not only cognitively but behaviorally, developing habits grounded in peaceful, inclusive Islam.
Self-Regulation (Independent Regulation of Learnin.
Self-regulation refers to an individualAos ability to control and direct learning independently, including in religious understanding (Oktrifianty, 2.
In NU families, children are educated to develop awareness in filtering religious information, making wise decisions, and internalizing Islamic teachings in balanced ways.
This process depends not only on parentsAo guidance but also on childrenAos ability to regulate their thinking, emotions, and actions in engaging diverse information sources, especially online (Nur Afrokhah, interview, 05 April 2.
A child accustomed to moderate principles can control reactions upon encountering extreme religious content on social media: reflecting, comparing with teachings learned at home and NU environments, and seeking more credible sources before believing or spreading such information.
With strong self-regulation, children become more resilient to negative influences and can maintain moderation values in their social Overall, based on Social Learning Theory.
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learning that shapes children to be more moderate, critical, and responsible in responding to religious information in the digital era.
The Role of NU Kyai in Moderation Education Beyond parentsAo roles, this study finds that NU kyai and ulama play a central role in instilling moderation values among children and youth.
NU families tend to consider religious figures as the primary reference for shaping inclusive, balanced, and tolerant Islamic As holders of spiritual authority, kyai have legitimacy in guiding communities toward moderate interpretations of Islam, through both direct study circles in pesantren and increasingly through digital preaching.
From an interview with Kyai Zainal, a charismatic figure in Genuk District, he explained that kyai function not only as religious educators but also as influential figures shaping social and moral values.
Their advice is grounded in wisdom and balance, reflecting a moderate religious approach.
Kyai Zainal stated that in educating children, families consistently refer to kyaiAos guidance and fatwas to ensure children are not exposed to extremist understandings deviating from moderate Islam (Kyai Zainal, interview, 05 April This indicates that kyai provide guidance not only in theological matters but also in socio-cultural dimensions.
The moderation values taught by kyai reflect tawassuth and tasamuh as core principles of moderate Islam.
In addition.
Nyai Alimah, the wife of a religious leader in Genuk, emphasized the importance of kyai in educating youth.
She often attends majelis taklim led by NU kyai, where she gains insights into teaching Islam with compassion, wisdom, and rationality (Nyai Alimah, interview, 05 April 2.
NU religious figures frequently stress that Islam should be understood rationally and should never be used to justify violence or hatred.
This aligns with maqasid al-shariah, particularly hifz al-ird .
reserving dignit.
and hifz al-nafs .
reserving lif.
Their instruction aims to build courteous character and strong moral-social values.
Through NU study circles, community members especially mothers gain a comprehensive understanding of preserving dignity and social welfare in Islam, and learn to guide children toward higher moral awareness in addressing social challenges (Nyai Alimah, interview, 05 April 2.
Kyai Authority in WeberAos Perspective: Traditional and Charismatic Authority In Max WeberAos framework of spiritual authority, the role of kyai can be categorized into two primary forms: traditional authority and charismatic authority.
Nahdlatul Ulama Families and the Internalization of ChildrenAos.
(Muhammad Luthfilhaki.
Traditional Authority Traditional authority emerges from legitimacy based on customs and long-inherited In NU communities, kyai are respected because they inherit strong Islamic scholarly traditions and are embedded within religious institutions deeply rooted in local culture.
Communities follow kyaiAos teachings because they are viewed as transmitters of authentic Islamic tradition and as historically connected to established social structures (Hasanah, 2.
Charismatic Authority Charismatic authority is reflected in the personal influence kyai hold through advice and fatwas that become community guidance.
Their charisma often arises from deep knowledge, moral exemplarity, and persuasive communication relevant to everyday In this sense, kyai serve not only as guardians of Islamic tradition but also as agents of social change who adapt Islamic teachings to the dynamics of modern society (BahaAouddin, 2.
Based on WeberAos analysis, kyai as holders of spiritual authority not only preserve traditional values but also utilize personal influence and religious knowledge to shape broader community orientations.
Both forms of authority contribute to maintaining social and religious balance in NU communities and ensure that moderate Islamic teachings remain relevant to modern challenges faced by younger generations.
Conclusion Based on the study titled AuThe Role of Nahdlatul Ulama Families in Instilling Moderation Values in Children in the Digital Era,Ay three main conclusions can be drawn.
First, religious education in NU families prioritizes moderate Islamic values .
through exemplary parenting, interactive dialogue, and active accompaniment, especially in responding to digital-era challenges.
Values such as tawassuth .
he middle pat.
, tawazun .
, itidal .
, and tasamuh .
are internalized contextually to shape childrenAos character to be religious, inclusive, critical, and adaptive.
This parenting pattern is effective in preventing children from adopting extreme religious views and in forming a generation that is tolerant, just, and prepared to live harmoniously in a plural society.
Second.
NU families implement an educational and participatory digital supervision strategy to instill moderate Islamic values in children in the digital era.
Rather than strict prohibition.
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parents accompany children in understanding and filtering online religious information.
Through open discussions, exemplarity, and reinforcement of positive attitudes, children are encouraged to be critical, tolerant, and just.
This approach effectively shapes childrenAos character to be not only textually religious but also able to practice peaceful and inclusive Islamic values in everyday life.
Third.
NU kyai and ulama play a central role in instilling moderation values among children and youth.
Through wise preaching, compassionate guidance, and relevance to contemporary developments, kyai serve as role models in shaping inclusive, balanced, and tolerant Islamic character.
NU families treat kyai as primary references in religious education, helping protect children from extremist influences while strengthening moral and social virtues.
This role reinforces familiesAo efforts to build a generation that practices religion courteously, thinks openly, and responds to modern challenges with peaceful Islamic values.
References