Artikel History Submitted: 2024-05-30
Revisied: 2024-06-12
Accepted: 2024-06-21
TAHIRO : JOURNAL OF PEACE AND RELIGIOUS MODERATION
ISSN: - .
Vol.
01 No.
: 35-46, doi.
https://journal.
id/index.
php/tahiro/ SPIRITUAL LEARNING AS A WAY TO ACHIEVE RELIGIOUS MODERATION Ratno .
Akhmad Syahri .
STAI Ar-Rosyid Surabaya 6997@gmail.
Universitas Islam Negeri Mataram akhmadsyahri1990@gmail.
Abstract Amid the dynamics of modern life, the challenge of maintaining a balance between spiritual and material life is increasingly urgent because many people are not aware of and understand themselves, so they violate the norms and values that exist in society.
This article outlines the concept and benefits of spiritual learning to realize religious moderation by using a qualitative method, the type of literature study.
This research reveals that: Religious moderation is an approach that offers a wise middle ground for incorporating spiritual values into daily life in harmony.
In this case, spiritual learning that can be applied to realizing religious moderation is through inner exercises, such as meditation and praying before doing physical exercises, both verbal and non-verbal.
education and learning in schools, such as the creation of meaning through the integration of value theory, religious theory, and scientific theory based on metaphysical questions in spiritual-based learning and experience.
This is beneficial for building higher self-awareness about oneself, society, and God.
and can develop a good attitude in Tawazzun.
I'tidal.
Tasamuh.
Tawassuth.
Shura.
Ishlah.
Tahadhdhur.
Musawah.
Aulawiyah.
Tathawwur and Ibtikar.
This research shows that to build one's self-awareness, there is a need for a learning process that integrates spiritual values and religious moderation in daily life.
Keywords: Spiritual Learning.
Religious Moderation.
Theory Integration.
Self-Awareness INTRODUCTION Spiritual learning is learning that includes the mind and heart1, and involves deeply knowing oneself2.
Spirituality was first taught in the classroom by the Maori people by inviting their ancestors into the learning space through the medium of an intelligent The result was very effective in bringing peace of mind and happiness to the space and their work3.
NugentAo.
AuTransformative LearningAo: AuA Spiritual PerspectiveAo.
AoIn AuZepkeAo,et al.
, (Eds.
AuReflection To TransformationAo: AuA Self Help Book For TeachersAo, (AuPalmerston NorthAo: AuDunmore PressA.
Aop.
NugentAo.
AuTransformative LearningAo: AuA Spiritual Perspective .
,p.
Zepke,N.
Some reflections on critiques of diversity in adult education, (New Zealand.
Journal of Adult Learning, 36.
, p.
Tahiro : Journal of Peace and Religious Moderation Vol.
01 No.
: 35-46
Spiritual learning can be categorized into three categories: First: through inner practice such as meditation.
4 second, through physical exercises both verbal and nonverbal, such as prayer.
5 and third, through education and learning in formal schools6.
Education in Indonesia at least uses the integrative and comprehensive type, which uses diverse materials that are interrelated between themes and several other themes.
Education should aim at the mind, attitude, and skills.
In other words, it is said that the minimum measure of educational success is seen in cognitive, affective, and psychomotor changes.
These three aspects should be achieved in an integrative and comprehensive manner7.
If the above educational achievements are implemented optimally, then this is one way of realizing religious moderation.
The process involves instilling a moderate mindset and behavior, for example, those who are Muslims have also prepared for Islamic religious Islamic education that uses moderation techniques is expected to prevent students from behaving intolerantly and radically, both in attitude, behavior and thought alone, so that every student who graduates from Religious Moderation Products can accept all kinds of diversity and can appreciate the beliefs believed by other adherents with great tolerance and harmony in the life of the nation and homeland.
Through some of the mindsets that have been mentioned, this study is important to understand more deeply, for the author seeks to reveal how to realize religious moderation through spiritual learning.
METHODOLOGY
This qualitative research uses library research techniques.
In this way, the author examines books and journals, both online and offline, to obtain information related to the Sakuneekriang.
Peran Meditasi Dalam Pembelajaran Spiritual Kader Pendeta Kristen Di Thailan, (Disertasi, 2.
Saman in Umar As-Sunaidi.
At-TanauAoAl-MasyuAo fi Shifati Ash-Shalah.
Tejemahan oleh Arif Munandar, varasi Praktek alat Nai SAW, (Solo.
Zamzam, 2.
Ahmad RofiAo Usmani.
Nikmatnya Shalat, (Bandung.
Mirza Pustaka, 2.
Moh.
Ali Aziz, 60 Menit Terapi Shalat Bahagia, (Surabaya.
IAIN Sunan Ampel Press, 2.
Sayyed Hosein Nasr.
Islamic Spirituality Foundations.
Tejemahan oleh Rahmani Astuti.
Ensiklopedi Tematis Spiriualitas Islam, (Bandung.
Mizan, 2.
, hlm.
60-62, 175-191.
Dodik Merdiawan Jrs.
QurAoAnic Spiriual Quotient Decode.
Tetes Renungan.
Sarat dengan Ajakan, (Jakarta.
Lintas Pustaka, 2.
, hlm.
Muhidin Abdushomad.
Penuntun Qolbu.
Kiat Meraih Kecerdasan Spiritual, (Suraaya.
Khalista, 2.
, hlm.
Barbara WintersgillAo.
AuLaporan Penelitian: Persepsi Remaja Tentang SpiritualitasAo, (AuInternational Journal of ChildrenAos SpiritualityAo AuVolAo.
Au13Ao.
AuNo.
Au2008Ao.
Aup.
Au371-378Ay.
Saekan Muchith.
AuRadikalisme Dalam Dunia PendidikanAy.
Jurnal Addin, (Vol.
No.
1 Tahun 2.
, hlm.
Mansur Alam,AuStudi Implementasi Pendidikan Islam Moderat Dalam Mencegah Ancaman Radikalisme Di Kota Sungai Penuh JambiAy.
Jurnal Islamika, (Vol.
No.
2Tahun 2.
, hlm.
Ratno and Akhmad Syahri.
Spiritual Learning as A Way to Achieve Religious ModerationA issues discussed, especially to describe the theoretical studies that have been determined.
Furthermore, the data analysis technique uses content analysis.
RESULTS AND DISCUSSION
Spiritual learning that can be applied to realizing religious moderation includes:
Firstly, through inner exercises such as meditation,9 and praying every time we do 10 character training with certain behavioral patterns such as reading and memorizing scriptures, praying, listening to the recitation of holy verses and praises,11 maximizing the sense of connection with God and strengthening a new spirit.
12 teaching focus techniques.
13 and identifying self-exploration14.
Second, through both verbal and non-verbal exercises, such as praying,15 reinforcing the values of the salafus shaleh,16 Sakuneekriang.
Peran Meditasi Dalam Pembelajaran Spiritual Kader Pendeta Kristen Di Thailan, (Disertasi, 2.
Vonzell AgostoAo et al.
Memperkenalkan perlawanan spiritualitas dalam Dunia Akademik: Saya BerdoAoa Tentang Hal Itu, (Department of Educational Leadership and Policy Studies University of South Florida.
), p.
Ramon Moran.
Formasi Spiritual Sebagai Pengalaman Belajar: Mengeksplor Hubungan Gaya Belajar Dengan Tipe Dan Pengembangan Spiritualitas Pada Perguruan Tinggi Kriten, (DisertationAo, 2004.
Berger.
The Other Side Of God.
Jennifer B.
Groebner.
Menjelajahi Peran Spiritualitas Dan Pembelajaran Spiritual Pada Pemulihan Pasien Female Coronary Bypass, (A dissertation, t.
, p.
Curtis, et al.
Spirituality And Counseling Class: A Teaching Model, (Counseling and Value.
, 47, 2.
, p.
Briggs, & A.
Dixon Rayle.
AuIn corporating spirituality.
2005, p.
Saman in Umar As-Sunaidi.
At-TanauAoAl-MasyuAo fi Shifati Ash-Shalah.
Tejemahan oleh Arif Munandar, varasi Praktek alat Nai SAW, (Solo.
Zamzam, 2.
Ahmad in Salim Badwailin.
At-Tadawi bi ash-Shalah.
Terjemahan oleh Ubaidillah Saiful Akhyar.
DahsyatnyaTterapi alat, (Jakarta.
Nakhlah Pustaka, cet.
8, 2.
MuAomin in FathiAo al-Haddad.
Jadid Shalataka Ashlu al-Dao al-Waswas.
Terjemahan oleh Akhmad Syakirin.
Jangan Shalat Bersama Setan, (Solo.
Aqwam, 2.
Jawwad Ali.
Taikhi As-Shalah fi Al-Islam.
Terjemahan oleh Irwan Masduqi.
Sejarah Shalat, (Jakarta.
Jausan, 2.
Ahmad RofiAo Usmani.
Nikmatnya Shalat, (Bandung.
Mirza Pustaka, 2.
Moh.
Ali Aziz, 60 Menit Terapi Shalat Bahagia, (Surabaya.
IAIN Sunan Ampel Press, 2.
Sayyed Hosein Nasr.
Islamic Spirituality Foundations.
Tejemahan oleh Rahmani Astuti.
Ensiklopedi Tematis Spiriualitas Islam, (Bandung.
Mizan, 2.
, hlm.
6062, 175-191.
Dodik Merdiawan Jrs.
QurAoAnic Spiriual Quotient Decode.
Tetes Renungan.
Sarat dengan Ajakan, (Jakarta.
Lintas Pustaka, 2.
, hlm.
Muhidin Abdushomad.
Penuntun Qolbu.
Kiat Meraih Kecerdasan Spiritual, (Suraaya.
Khalista, 2.
, hlm.
Zakia Ahmad.
Pedoman Shalat Tahajud dan Hajat Bagi Wanita.
Upaya Meraih Terkaulnya Keinginan, (.
Wacana Nusantara, 2.
IhyaAoulumuddin.
Ttuntunan Sholat Menuut Hadits, (Yayasa Al-Haromain, 1422 H).
Barnoto.
Implementasi Kebijakan Program Akselerasi Lembaga Pendidikan Islam: Studi Multikasus MA Unggulan Program Akselerasi PP Amanatul Ummah Pacet dan MAN Program Akselerasi Mojosari Mojokerto, (Surabaya.
Disertasi Pascasarjana UINSA, 2.
, hlm.
Tahiro : Journal of Peace and Religious Moderation Vol.
01 No.
: 35-46
taking spiritual courses,17 cultivating a spiritual environment,1819 exploring personal spiritual experiences,20 receiving spiritual counseling,21 and maintaining spirituality in the Open profession of faith and free expression of spiritual affirmations,23 spiritual reading24.
Third: Through Education and Learning in Formal Schools, which includes: education.
a holistic approach that includes history, literature, music, and visual arts.
26 Creation of meaning through the integration of value theory, religious theory, and scientific theory.
Through metaphysical questions in learning, such as the question: What makes you happy or unhappy? Do you think that we live in this world for a reason? Do you know your reason? Do you think that it is possible to live in peace? Do you think our lives are affected by fate and destiny?28 Through transformative learning by understanding the value of spirituality in campus life both as a concept and practically,29 Integration of boarding Joshua Benjamin borkinAo.
AuMenjaga Sesuatu Yang Suci: Penyelidikan Tentang Pembelajaran Spiritual Dan Pengembanganya Pada Program Setelah Sekolah Non Sectarian, (AuDisertasiAo.
AoColumbia UniversityAo.
Au2010.
18 Masnun & Apipuddin.
AuPerwajahan Moderasi Beragama Pada Aras Lokal : Potret Moderasi Beragama Masyarakat SasakAy.
Jurnal Pemikiran Sosial Dan Keagamaan, 1.
, 2023, 108Ae128.
https://doi.
org/10.
62367/silatulafkar.
Vonne PhilpsAo.
AuKontektualisasi Spiritual Dalam Lingkungan Pembelajaran Remaja, (AuNew Zealand.
AuJournal of Teachers Work.
Volume7.
Issue2, 2.
AuP.
Naznin HirjiAo.
AuPembelajaran SuciAo, (AuThe Journal of Adult Theological EducationAo.
Ao3Ao,Ao1Ao.
Au2006A.
Makna Sacred disini adalah sebuah pernyataan tegas tentang keyakinan bahwa ada realitas lain yang utama bagi manusia yang melampaui realitas, di mana pengalaman kita sehari-hari terungkap.
Berger, sebagai seorang sosiolog, mengatakan bahwa semua jenis pengalaman dapat menunjukkan kemungkinan ada sesuatu di balik pengalaman ini yang merupakan realitas supernatural.
AuBergerAo.
AuA Rumour of AngelsAo: AuModern Society and the Rediscovery of the Super- naturalAo.
(AuHarmond sworthAo.
AuPenguin BooksA.
Aup.
Ao14.
Pamela Lin SmithAo.
AuHubungan antara spiritualitas dan agama: Mengatasi, tujuan pencapaian, dan perubahan gejala dari remaja krisis tempat tinggalAo, (AuA Dissertation, 2.
Aup.
Kimberley A.
BellAo.
AuSpiritualitas di tempat kerja: perbedaan Kesejahteraan dan kepuasan kerja karyawan di lembaga spiritual dengan lembaga sekuler, (AuA DissertationAo.
Au2016A.
Aup.
Monica C.
JonesAo.
AuWanita kehilangan haknya Peserta didik Menghadapi Harga diri dan Pengaruh Spiritualitas: A Studi fenomenologis, (AuDissertationAo.
Au 2008A.
Aup.
Briggs, & Dixon Rayle.
In corporating spirituality.
2005, p.
Barbara WintersgillAo.
AuLaporan Penelitian: Persepsi Remaja Tentang SpiritualitasAo, (AuInternational Journal of ChildrenAos SpiritualityAo AuVolAo.
Au13Ao.
AuNo.
Au2008Ao.
Aup.
Au371-378Ay.
Mark CottinghamAo.
AuMengembangkan spiritualitas melalui penggunaan sastra dalam pendidikan sejarahAo, (AuInternational Journal of ChildrenAos SpiritualityAo.
AuVolAo.
Au10Ao.
AuNoAo.
Au1Ao.
Au2005Ao.
Aup.
AuJacqueline S.
MattisAo.
AuPemaknaan Agama dan spiritualitas serta pengalaman wanita Negro Amerika: Sebuah analisis kualitatifAo, (AuNew York UniversityAo.
AuPsychology of Women QuarterlyAo, 26 .
AopAo.
AuIrvine GerschAo, et al.
AuMendengarkan pandangan anak-anak tentang konsep spiritual dan metafisik: Sebuah dimensi baru tentang praktek psikologi pendidikanAo,? (AuEducational Psychology in PracticeA.
AuVolAo.
Ao24Ao.
AoNo.
3Ao.
AupAo.
Au225Ao-236Ao.
AuAllen M BaAoezAo.
AuTinjauan Literatur Tentang Spiritualitas Dalam Proses Pembelajaran Transformatif sebagai Implikasi Belajar Online Di Pendidikan TinggiAo, (AuA DissertationAo.
Au2016A.
Aup.
AuBy Reba S.
Ratno and Akhmad Syahri.
Spiritual Learning as A Way to Achieve Religious ModerationA schools and colleges.
30 class discussions.
31 spiritual autobiographies.
32 role-playing.
presentations/guest speakers.
essay papers.
reaction cards.
spirituality-focused pastoral counseling, internet discussion boards, and spiritual growth activities,40 in their syllabi, analyzing readings, evaluations, class attendance, class participation, autobiographies, spiritual genograms, and spiritual-based experiences 41.
Spiritual learning that can realize religious moderation is inseparable from the practice of Muslim Amaliyah, which includes aqidah, worship, akhlaq, and the formation of Sharia (Tasyr.
Islamic Aqidah is in line with human nature.
Islam teaches us to believe in the supernatural and always use rational reason to get evidence of God's power.
To establish a lasting relationship of divine communication.
Allah also encourages His servants to work, work, and try to find the gift of sustenance on earth.
Moderate behavior in worship is described in the words of Allah Swt in Q.
Al-JumuAoah: 9 and 10.
Au.
O you who believe! when the call is made for prayer on Friday, then hasten to the remembrance of Allah and leave off trading.
that is better for you if you knowAy.
Au.
But when the prayer is ended, then disperse abroad in the land and seek of Allah's grace, and remember Allah much, that you may be successfulAy.
(QS.
Al-JumuAoah/62: 9- .
HerndonAy.
AuPekerja Negro Amerika yang terlantar di New YorkAy: AuStudi fenomenologis peran spiritualitas Kristen di Journey pembelajaran transformativeAo, (AuA DissertationAo.
Au2015A.
Aup.
AuKaren P.
CampbellAy.
AuPembelajaran transformatif dan spiritualitas: Sebuah penyelidikan pengalaman pembelajaran spiritualAo, (AuA DissertationAo.
Au2010A.
Ayp.
AuAlbert G.
OrbinatiAy.
AuSpiritualitas dan pembelajaranAy: AuEksplorasi pemahaman tentang spiritualitas dalam pendidikan orang dewasaAo, (AuA DissertationAo.
Au2015A.
Ayp.
AuZaniayatiAo.
AyIntegrasi Pesantren Ke Dalam Sistem Pendidikan Tinggi Agama IslamAo.
AuStudi Di Universitas Islam Negeri Maulana Malik Ibrahim MalangAo, (AuDisertasiAo.
Au2012A.
Auhlm.
Briggs, & Dixon Rayle.
AuIn corporating spirituality.
2005, p.
Curtis, & Glass.
AuSpirituality and counseling class:.
2002, p.
Ingersoll.
AuTeaching a course on.
1997, p.
AuPate, & AuHall.
AuOne approach to a counseling.
2005, p.
Curtis, & Glass.
AuSpirituality and counseling class:.
2002, p.
Ingersoll.
AuTeaching a course 1997, p.
Briggs, & Dixon Rayle.
AuIn corporating spirituality in.
, 2005, .
AuCurtis, & Glass.
AuSpirituality and counseling class:.
2002, p.
AuPate, & Hall.
AuOne approach to a counseling.
Briggs, & Dixon Rayle.
AuIn corporating spirituality in.
, 2005, .
AuCurtis, & Glass.
AuSpirituality and counseling class:.
2002, p.
AuCurtis, & Glass.
AuSpirituality and counseling class:.
2002, p.
AuBriggs, & Dixon Rayle.
AuIn corporating spirituality in.
2005, p.
AuPate, & Hall.
AuOne approach to a counseling.
2005, p.
Briggs, & Dixon Rayle.
AuIn corporating spirituality in.
2005, p.
Ingersoll.
Teaching a course 1997, p.
Ingersoll.
Teaching a course on.
1997, p.
AuPate, & Hall.
AuOne approach to a 2005, p.
Ingersoll.
Teaching a course on.
1997, p.
Pate, & Hall.
One approach to acounseling.
2005, p.
Cashwell, & Young.
Spirituality in counselor training:.
2004, p.
Abu Yasid.
Membangun Islam Tengah, (Yogyakarta: Pustaka Pesantren, 2.
, hlm.
Tahiro : Journal of Peace and Religious Moderation Vol.
01 No.
: 35-46
Humans consist of two elements, namely the physical element, which includes human limbs, which require nutritional intake of food, drink, and even rest, and the spiritual element, which includes the unseen element, namely the holy spirit of Allah swt, which leads humans to become lucky creatures if they always purify their spirit with worship to Allah alone.
These two elements require a balanced and proportional portion, so it is appropriate that the Prophet Muhammad Saw criticize his people who were too excessive in worship, berakhlaq, so that they forgot their physical needs and ignored the rights of their bodies, families, and communities to their people.
In other words, the compatibility between individual worship and social worship.
This is the moderation in ethics taught by the Prophet Muhammad.
It is stated in the hadith:
AuFasting and breaking the fast, rising at night .
or praye.
, and going to sleepAi surely your body has a right to be fulfilled, your eyes have a right to be closed, and your wife has a right to be fulfilledAy.
(HR.
Bukhari dari Abdullah bin Amr bin alAs.
Another verse explains the importance of moderation in behavior, as stated in QS al-Furqan: 67.
Au.
And .
hey ar.
those who, when they spend, do so not excessively or sparingly but are ever, between that, .
Balance in the formation of Sharia, or Tashri's moderation, is a balance in terms of determining Sharia law so that it contains different legal implications.
For example, in determining the Halal and Haram laws, it must always be based on the principles of suci and harm, najis, clean and dirty, and so on.
The benchmark based on Mashalihul Maslahah and the effects of Mafsadah is what takes precedence in terms of ushul fiqh rules, namely "Dar'ul Mafasid Muqaddamun 'ala jalbil Mashalih" (Preventing misfortune takes precedence over striving for kemashlahata.
The importance of moderation or balance in the formation of sharia has been recorded in QS.
Ar-Rahman:7-9.
Au.
And the heaven He raised and imposed the balance.
That you not transgress within the balance.
And establish weight in justice and do not make deficient the " (QS.
ar- Rahman/55: 7-.
Lidwa Pustakai-Software.
Kitab 9 Imam Hadits.
Sumber: Bukhari.
Kitab: Nikah.
Bab: Hak Suami Atas Dirimu.
No.
Hadist: 4800.
Ratno and Akhmad Syahri.
Spiritual Learning as A Way to Achieve Religious ModerationA Al-mizan or al-wazn is a tool to determine the balance of goods and measure their It can be translated as balance.
This word is used in the sense of justice and balance, which is the keyword for the continuity of the universe.
The three verses above are mentioned in the context of Surah ar-Rahman, which describes Allah's bounties and favors on land, sea, and air, as well as His bounties in the hereafter.
The context of such a mention confirms that the pleasures of the world and the hereafter can only be obtained by maintaining balance .
awazun, wasathiya.
and being fair and proportional44.
Wasathiyah .
oderate understandin.
is one of the characteristics of Islamic teachings that are not owned by the teachings of other religions.
Moderate understanding calls for tolerant Islamic preaching, opposing all forms of liberal, fundamentalist, and radical thinking.
According to Afrizal Nur and Mukhlis, the understanding and practice of religious practice by a moderate Muslim has the following characteristics: .
Tawazzun, which is a balanced understanding and practice of religion in all aspects of life, both worldly and ukhrawi, is firm in stating principles that can distinguish between inhiraf .
and ikhtilaf .
I'tidal, which is exercising rights and fulfilling obligations .
Tasamuh, which is .
Tawassuth, which is an understanding and practice that is not ifrath and tafrith.
and respecting differences, both in religious and other aspects of life.
Tawassuth, which is an understanding and practice that is not ifrath and tafrith.
Shura, which means that every problem is resolved by deliberation to reach coprioritizesh the principle of placing benefit above all.
Ishlah, which prioritises the reformative principle to achieve a better situation that accommodates the changes and progress of the times based on public benefit while adheribial-the principle of al-muhafazhah 'ala al-qadimi al-shalihwa al-akhdzu bial- jadidi al-ashlah.
Tahadhdhur, namely upholding noble morals, characivilization.
, and integrity as khairu ummah in the life of humanity and civilization.
Musawah, which is not discriminating against others due to differences in beliefs, traditions, and origins of a person.
Aulawiyah, which is the ability to identify matters that are more important to be prioritized for implementation compared to their lower importance.
Tathawwur waI ibtikar, which is always open to making new changes for the benefit and progress of Muchlis M.
Hanafi,Moderasi Islam.
,hlm.
Afrizal Nurdan Mukhlis,AuKonsep Wasathiyah Dalam Al-Qur'an.
Tahiro : Journal of Peace and Religious Moderation Vol.
01 No.
: 35-46
CONCLUSION AND RECOMMENDATIONS
Religious moderation is a conception that is noble and highly recommended by God.
even God calls this religious moderation Wasathiyah.
There are wasathiyah, or moderate, principles that are good for the sustainability of a peaceful and loving life.
These principles include Tawazzun .
I'tidal .
traight and fir.
Tasamuh .
Tawassuth .
aking the middle wa.
Shura .
Ishlah .
Tahadhdhur .
Musawah .
Aulawiyah .
rioritizing prioritie.
, and Tathawwur waI ibtikar .
ynamic and innovativ.
The value of moderation contained above is applied in the regeneration process through Islamic education so that in the future, more and more generations of plurality will uphold the principle of equality and mutual respect for the principle of difference, and more and more generations will appear who love diversity in diversity so that Indonesia becomes a Baldatun Thoyyibatun Wa Rabbun Ghafur country.
This research suggests that parents, teachers, and every educational institution can play a more optimal role in spiritual learning that can realize religious moderation so that children's potential and self-awareness can increase optimally.
REFERENCES