This research aims to describe the objectives, describe the implementation of religious moderation values in PAI learning at MIN 7 Ngawi. This research uses a qualitative case study type approach. Data collection techniques include observation, in-depth interviews with research subjects (Head of the Foundation, Principal of MIN 7 Ngawi School and PAI subject teachers), and documentation. The data collected was validated using triangulation of techniques and sources. The data obtained was then analyzed using three techniques, namely pattern matching, explanation creation and time series analysis. The research results show that MIN 7 Ngawi implements the values of religious moderation because Religious Education is a Pillar of Religious Moderation, the Madrasah Environment is a Place for Education of Moderate Values, PAI is an Instrument of Holistic Education and there is a Government Policy Supporting Religious Moderation. MIN 7 Ngawi implements Bergama's moderation values through three stages, the first is planning, the second is implementation and the last is evaluation.
Indonesia is one of the most ethnically and culturally diverse
countries in the world, comparable to the United States. As a unitary
state, the Republic of Indonesia is home to a population made up of
various differences—ethnicities, languages, religions, lifestyles, and
social standings. This diversity holds the potential to be a unifying
strength that enhances interpersonal and communal relationships.
However, it also carries the risk of triggering conflicts rooted in
differences of culture, race, ethnicity, religion, and ideology.
Cultural diversity arises as a natural consequence of interactions
between various cultural groups and the exchange of behaviors,
traditions, and ways of life among individuals and communities.
Factors such as historical cultural development, family heritage,
religious beliefs, and ethnic identities all interact within
Indonesian society, fostering dialogue and mutual understanding among
its members. The concept of unity in diversity is embodied in
Indonesia’s national motto,
However, the same diversity also makes the country vulnerable to tension and social conflict, particularly those arising from intercultural and interreligious interactions. Examples include incidents involving religion, race, or ethnicity between groups, which pose threats to national integration. One such example is the sectarian conflict in the Maluku Islands, involving religious groups on Ambon and Halmahera Islands. Another is the interreligious conflict in Tolikara on July 17, 2015, involving Muslim and Christian groups. Tensions erupted when members of the Evangelical Church set fire to a mosque as Muslims were preparing to perform the Eid al-Fitr prayer. The incident resulted in the loss of two lives and the destruction of 96 houses belonging to Muslim residents. The situation was eventually resolved through reconciliation efforts facilitated by government intervention (Jamin, 2017).
The resolution of social conflict is not solely the responsibility of the government but also of the education system. Religious education plays a crucial role in supporting the values of Pancasila and advancing religious tolerance. A fundamental method for achieving this is through integrated religious education. Religious education is a compulsory element of Indonesia’s formal education system, as stipulated in Article 37 Paragraph (2) of the National Education System Law No. 20 of 2003. This law mandates the inclusion of religious education, civic education, and language learning in the national curriculum. Religious education focuses on the comprehensive and balanced application of spiritual teachings. More specifically, Islamic Religious Education (PAI) plays a key role in addressing various societal challenges. According to the Regulation of the Minister of Religious Affairs No. 183 of 2019, which regulates the curriculum for Islamic Religious Education and Arabic, "PAI is designed to prepare students to adapt to social changes while upholding the principles of Pancasila and religious moderation" (Directorate General of Islamic Education, 2019).
The face of religious moderation in Indonesia is reflected in the harmonious relationships among religions such as Islam, Hinduism, Buddhism, and Christianity, along with local wisdom. Local wisdom, as an integral part of Indonesia’s cultural heritage, coexists harmoniously with religious values, allowing for mutual reinforcement between spiritual beliefs and cultural traditions. Religious and community leaders play a significant role in maintaining synergy between faith and culture. Various interpretations of religious jurisprudence are often adapted to align with local traditions, enabling religion to enrich rather than conflict with cultural heritage. Mainstreaming religious moderation is expected to become a fundamental practice in Indonesia’s spiritual landscape.
Moderation is crucial in Islamic education. A comprehensive understanding of Islam must align with the religious practices, cultures, ethnicities, and national identities of a diverse society (Sutrisno, 2019). Religious moderation advocates a balanced approach to religious practice, avoiding extremism, whether overly permissive or highly conservative (Fahri & Zainuri, 2019). Religious extremism manifests in several tendencies: (1) intense fanaticism that cannot accept differing views; (2) negative attitudes toward others; (3) a sense of moral superiority; and (4) labeling those with different opinions as deviant (Khotimah, 2020). Such attitudes contradict the core teachings of religion. Religious extremism promotes conflict, hatred, intolerance, and radicalism, ultimately disrupting societal cohesion and harmony (Solihin, 2021).
Islamic Religious Education is a deliberate and structured effort to equip students with knowledge, deepen their faith, foster piety, and cultivate good character through mentoring, education, and counseling activities. The promotion of religious moderation among students includes: (1) religion-based principles, (2) worship-related practices, and (3) moral education. Ethical development focuses on building student self-confidence, maintaining trust in oneself and others, fostering compassion, and emphasizing an internal moral foundation that distinguishes humans from animals. It is also aimed at developing children's awareness and empathy (Syekh Khalid bin Abdurrahman, 2006: 98–102). This is achieved by encouraging children to embrace their humanity and integrate ethical behavior into their daily conduct and personal character.
Islamic Religious Education (PAI) serves as an effective approach to nurturing moderate attitudes toward religion among students. PAI plays a vital role in promoting religious moderation as part of a broader educational strategy intended to cultivate balanced and non-extremist spiritual practices. PAI teaches students to adopt attitudes of tolerance, compassion, and mutual respect.
However, some schools have yet to implement religious moderation effectively. Numerous challenges arise in applying religious moderation values through PAI. The emergence of radical movements and religious intolerance illustrates the diverse understandings and practices of religious moderation within society. The spread of misinformation via social media often triggers
division and worsens situations. Additionally, other obstacles in instilling religious moderation values include conventional teaching methods in PAI and a lack of innovation in delivering religious material. As agents of transformation, teachers play a central role in instilling religious moderation. However, they often lack adequate training to teach these values effectively.
At MIN 7 Ngawi, collaborative efforts have been made to promote PAI
as a strategic initiative for applying the principles of religious
moderation through improved teaching paradigms, curriculum
development, and extracurricular religious activities. Islamic studies
teachers play a crucial role in imparting an understanding of
The effective and strategic application of religious moderation through Islamic Religious Education (PAI) must be carried out professionally. Educators must incorporate the principles of religious moderation into their core instruction, particularly in classroom learning aligned with the curriculum. This approach should be further developed by educators and integrated into school- wide interactions. Among various subjects within PAI, moral education is given the most emphasis, laying a solid foundation in essential values. In practice, the application of these ideas guides students to internalize the principles of religious moderation and apply them in daily routines. This includes maintaining tolerance, fostering unity and friendship among peers, and upholding justice in their interpersonal interactions.
MIN 7 Ngawi is one of the schools with student clubs or communities focused on religious moderation activities, such as discussions, seminars, national day celebrations, and workshops. The Ministry of Religious Affairs actively promotes religious moderation and provides students with opportunities to understand and apply its values. Therefore, this study aims to describe the implementation of religious moderation values in PAI learning at MIN 7 Ngawi. The results of this research are expected to make a meaningful contribution to strengthening character education based on religious moderation and encouraging the creation of an inclusive, tolerant, and harmonious educational environment.
Everything in this world contains certain inherent values. A value can be understood as a hidden reality behind an apparent reality. Scholars have provided various definitions of the term “value.” According to Webster, as cited in Muhaimin (2006:148), “A value is a principle, standard, or quality regarded as worth or desirable,” which means that a value is a principle, standard, or quality that is considered significant or important.
Khoiron Rosyadi (2014) states that “a value is an abstract reality.” Values are deeply felt internally by individuals as motivations or standards that are deemed essential in life. Such values hold such profound meaning that some individuals are even willing to sacrifice their lives to uphold these values rather than abandon them.
From the various definitions mentioned above, it can be concluded that a person's behavior and actions are influenced by the values instilled within them. These values serve as guidelines for educators in making specific decisions and taking appropriate actions.
To further clarify the concept of values, the author will outline several relevant types of values, particularly those related to the implementation of religious education in the fields of faith (aqidah) and ethics (akhlaq). Muhaimin (2006) highlights "the importance of prophetic ethics in this context, emphasizing the significant role of these ethical principles in upholding divine values."
In conclusion, there are various values and their components, each contributing to the development and application of Islamic educational technology, both within a religious framework and in accordance with professional ethical standards. A value refers to the intrinsic quality of something that determines whether it is perceived as good or not. Furthermore, these values represent preferences that guide individual actions by giving meaning to their choices. Therefore, a range of values serves as a fundamental framework for individuals, influencing their decision-making processes and ensuring that their actions align with meaningful and desirable outcomes in their lives.
The implementation of religious moderation in education aims to cultivate a generation that is more tolerant, inclusive, and empathetic toward religious differences. By applying this approach, it is expected that an educational environment will emerge that respects religious diversity and promotes interfaith peace and harmony.
The importance of implementation becomes increasingly emphasized as students contribute ideas about their roles as key components in the development of policies and practices. Wahab and other researchers emphasize that “policy implementation occurs at various levels, highlighting that all personal policies essentially require execution” (Akib, Haedar, and Antonius Tarigan, 2008:117).
According to Agustino (2010:139), “implementation is a dynamic process in which policymakers engage in various activities that ultimately produce results aligned with policy objectives. This process typically follows careful planning and represents the execution of a well-defined and structured strategy.”
Nurdin Usman (2012:70) adds that “implementation involves a variety of actions that operate within the mechanism of a system. It is not merely an act of understanding; rather, it is a well-organized effort designed to achieve specific objectives.”
Based on these definitions, implementation focuses on the mechanisms that drive the operation of a system. These mechanisms illustrate that implementation goes beyond mere action; it is a planned effort conducted in accordance with established norms to achieve targeted goals. Therefore,
implementation does not function in isolation but is influenced by various factors, including curriculum and related programs.
Islamic education refers to activities carried out by individuals or institutions to disseminate Islamic teachings and values to the community, shape their worldview, and guide their life choices. Scholars of Islamic education have long sought to define the core essence of Islamic education.
According to Omar Mohammad At-Toumy Asy-Syaibany (as cited in Rahmat Hidayat, 2016:80), “Islamic education is the process of transforming students' behavior in their spiritual, social, and environmental lives through education as a fundamental activity and a primary profession within society.”
Islamic Religious Education (PAI) in Madrasah Ibtidaiyah (MI) is a structured activity aimed at preparing students to internalize, understand, memorize, and practice Islamic teachings based on the Qur’an and Hadith.
Through guidance, teaching, training, and learning experiences, Islamic education fosters understanding and respect for followers of other religions in society in order to promote unity and harmony (Kalam Ramayulis, 2012:87). In short, education is a deliberate effort by adults to guide their children. In this context, education encompasses planned activities intended to provide continuous guidance, which ultimately shapes behavior and helps individuals develop their identity and life path.
Bani Hasyim (2021) stated, “This study aims to analyze the implementation of religious moderation values in Islamic Religious Education (PAI) learning at SMA Negeri 5 Cilegon.” The results of the research explain that “religious moderation involves efforts to maintain a harmonious balance between one’s religious commitment and avoiding extremist attitudes toward followers of other religions.” This approach encourages mutual cooperation among different religious groups, promoting peaceful coexistence and mutual respect for each other’s sovereignty. The reinforcement of religious moderation principles at SMA Negeri 5 Cilegon is carried out through the PAI program, which aligns with the culture of higher education and encourages social interaction among students, creating a collaborative environment conducive to the internalization of these values.
Anjeli Aliya Purnama Sari (2021) conducted a study on the implementation of religious moderation in Islamic education, exploring how these values are integrated into students’ learning experiences. The research findings indicate that although the principles of religious moderation have been integrated into the educational environment for younger students, the implementation has not been clearly and precisely defined. Specifically, education on religious moderation principles often follows a broader and more general framework of religious moderation within the educational context.
Muhammad Luthfih (2022) examined the integration of religious moderation values into Islamic Religious Education (PAI) and the development of student character, analyzing how these values are incorporated into the
overall learning experience. The findings of this study propose three effective integration strategies for implementing religious moderation-based PAI:
The incorporation of religious moderation values through core competencies (KI) and basic competencies (KD) that include these values,
Integration through experiential learning or practice-based educational methods, and
Integration through the hidden curriculum, collaboratively implemented by all school stakeholders.
This study employed a qualitative approach in its research methodology. According to Margono (2010), "qualitative research involves techniques that generate descriptive data in the form of written or spoken language as well as observable actions." He further explained that "qualitative research uses a descriptive-analytical method, which interprets systematically and comprehensively collected content." Meanwhile, Sugiyono (2014) defined "qualitative research as a methodology designed to study phenomena in their natural contexts." This methodology was used in the study to explore and describe the principles of religious moderation at MIN 7 Ngawi.
The study adopted a case study design, classified as descriptive research, which focuses on in-depth analysis of specific cases to uncover significant information. The selected case was analyzed thoroughly, taking into account all relevant factors, to draw accurate and well-supported conclusions (Sutedi, 2009). This research concentrated intensively on a specific subject, examining it as a case, with data collected from various activities and relevant resources (Nawawi & Martini, 2003). The researcher adopted a case study approach to gain a detailed and nuanced understanding of the values of religious moderation at MIN 7 Ngawi.
This research was conducted at MIN 7 Ngawi during the 2024 academic year. The institution was chosen because MIN 7 Ngawi is actively implementing a religious moderation project, aiming to cultivate an understanding of religious moderation as well as promote balanced and tolerant attitudes among students.
The subjects of this study included the foundation leader, the principal of MIN 7 Ngawi, teachers, and students who were considered capable of providing important and relevant information to support the objectives of this research.
Data collection techniques are a crucial component of the research process and must be carefully managed to ensure that the information obtained is reliable, relevant, and accurate. The data collection methods used in this study included observation, interviews, and documentation. Furthermore, the data obtained were validated using triangulation techniques. At this stage, the researcher carefully analyzed the collected data through observation, interviews, and document analysis. In addition, source triangulation involved
validating data by cross-referencing various sources and integrating multiple perspectives (Creswell, 2016).
MIN 7 Ngawi integrates the principles of religious moderation into the Islamic education curriculum to foster attitudes of tolerance, mutual understanding, and respect for diversity in a multicultural society. As an institution under the Ministry of Religious Affairs, MIN 7 Ngawi represents a religion-based school that aligns its educational goals with national objectives to develop students’ religious and moral character. Achieving this goal requires a well-structured approach that includes careful planning, consistent implementation, and outcomes that meet the expectations of all stakeholders involved. At MIN 7 Ngawi, religious moderation is implemented due to the following considerations:
Religious education as the pillar of religious
moderation
The madrasa environment as a platform for teaching
moderate values
Addressing challenges of radicalism and intolerance
Islamic education as a holistic educational
instrument
Government policies that support religious moderation
According to the principal of MIN 7 Ngawi, the integration of religious moderation values into the Islamic education curriculum involves specific and systematic steps:
“
Additionally, a PAI teacher shared their perspective on how religious moderation values are effectively integrated into classroom activities:
“
The process of integrating religious moderation values into learning experiences must begin with careful planning. Planning is a foundational step in designing strategies to achieve the intended goals. Integrating Islamic education to promote religious moderation values requires designing measurable and sustainable school programs that can be implemented both inside and outside the classroom. A PAI teacher explained the planning procedures in detail:
“
The principal also explained:
“
From these explanations, the school’s planning process involves several
systematic and coordinated steps:
Collaboration between the principal and teachers
regarding technical guidelines and standard operating
procedures from the Ministry of Religious Affairs in
Ngawi
The curriculum development team works with school
administrators, department heads, and specialized educators
to create a multicultural curriculum that promotes
inclusivity
Preparation of teaching materials tailored to school
curriculum needs
Establishment of school rules and regulations
Dissemination of the educational program to the entire
school community
Integration of religious moderation principles into
classroom teaching and the broader academic environment
The implementation phase involves actions, activities, and behaviors. At MIN 7 Ngawi, this includes practicing religious moderation as defined by informants:
“
Additional remarks from a PAI teacher:
“
The integration of religious moderation values at MIN 7 Ngawi is carried out through various strategies, as explained by the teachers:
“
Religious moderation activities conducted at MIN 7 Ngawi include:
Religious moderation discussions and seminars
Cultural and artistic performances celebrating diversity
Social and humanitarian projects
Provision of educational media about moderation
Gamisan (Thursday Qur’an Recitation Movement)
The principal of MIN 7 Ngawi stated:
“
In implementing religious moderation, the values practiced at MIN 7 Ngawi include:
A perspective that emphasizes equality without distinguishing based on religion or background, viewing all students equally—Muslim or non- Muslim.
The ability to respect the beliefs, opinions, habits, and behaviors of others who are different. As a PAI teacher said:
“
A student also shared:
“
The researcher found justice in classroom teachings as expressed by the PAI teacher:
“
Teaching students to live modestly and value what they have without falling into excess. A PAI teacher said:
“
A PAI teacher shared:
“
A non-Muslim student shared:
“
Another response:
“
These five core values enable the madrasa to create an environment that respects religious freedom without discrimination.
The principal explained:
“
As the key decision-maker in the institution, the principal holds considerable authority as mandated by applicable regulations. At MIN 7 Ngawi, the policy adopted is to implement religious moderation values through Islamic Religious Education (PAI) in order to shape a generation that not only understands religion but also appreciates the importance of tolerance
and respect for differences. In a pluralistic society like Indonesia, it is essential to demonstrate a balanced and non-extremist religious attitude.
The aim of religious moderation is to shield students from
radical behavior and teach them the significance of interreligious
harmony. As an educational institution, we bear the responsibility
of producing students who are devoted to God Almighty and who
possess noble character and behavior, in line with national
education goals. We also strive to maintain students' social
harmony, both in religious and civic life. These objectives must be
achieved by emphasizing religious moderation, which includes the
principles of
MIN 7 Ngawi implements religious moderation through PAI because Islamic Religious Education is considered a central pillar of moderation. PAI is seen as the main vehicle for promoting moderation values, as its curriculum includes Islamic teachings that encourage tolerance, respect for diversity, and rejection of extremism. Through religious moderation in PAI, students acquire a more inclusive and balanced understanding of religion.
Moreover, as an educational institution, the madrasa serves as a foundation for instilling moderate values, contributing to the development of a generation that is not only intellectually competent but also morally responsible. Religious moderation becomes an inseparable part of character formation so that students maintain a balanced attitude in both religious life and society.
In addressing challenges such as radicalism and intolerance, religious moderation through PAI functions as a preventive measure, equipping students with correct religious understanding to resist the influence of radicalism, extremism, and intolerance from an early age.
Additionally, government policies that support religious moderation— through programs initiated by the Ministry of Religious Affairs—further strengthen efforts to establish a harmonious religious life. As an educational institution under the Ministry of Religious Affairs, MIN 7 integrates religious moderation into its PAI curriculum in alignment with that vision.
Thorough preparation is crucial to ensure effective execution and achievement of the intended outcomes of any program. In this context, the preparatory stage before instruction is particularly important. To reinforce religious moderation at MIN 7 Ngawi, careful planning and strategic actions are necessary. Based on the research findings, the planning process to implement these values in PAI includes several components:
At MIN 7 Ngawi, initial planning serves as the foundation for integrating religious moderation by aligning the curriculum with a moderation
perspective. The school ensures that its curriculum includes spiritual moderation values, particularly within the Islamic education program.
The implementation takes place following comprehensive and strategic planning. It involves specific actions, behaviors, and activities intended to achieve the desired moderation outcomes. This approach is applied in PAI learning at MIN 7 Ngawi, including preparing students mentally to live harmoniously with individuals from different backgrounds—ethnic, racial, and religious. Religious moderation includes fostering open communication and collaborative learning, creating a calm and balanced environment for all.
The method of integrating religious moderation values into PAI
learning at MIN 7 Ngawi follows the lesson plans prepared by PAI
teachers, based on materials aimed at enhancing understanding.
Observations during class sessions revealed one example, where a PAI
teacher taught
Introduction
The teacher invites students to begin the lesson with a collective prayer
The teacher explains the learning objectives
The teacher outlines key concepts and assessment criteria
Main Activities Listening:
Students attentively listen to the recitation of Q.S. Al-Baqarah: 143 and related hadiths
Students read the verse and hadiths
Students analyze the meanings, historical context
(
Students ask questions about the content
Questions are posed about
Students identify the main messages conveyed
Discussion on
Exploration of the
Students comprehend the meaning of the verse and hadiths
Discussion on the importance of justice and tolerance as emphasized in the verse
Students practice reciting the verse with proper
Students interpret the meaning of the verse and hadiths
Students convey key messages and blessings from the content
Drawing connections between harmony and tolerance based on Surah Al- Baqarah: 143, Yunus: 40–41, and Al-Maidah: 32 and related hadiths
Students synthesize their learning outcomes
The teacher reinforces the lesson
The class ends with a joint prayer
In addition to the above steps, the integration of religious moderation principles into PAI also involves various pedagogical strategies. These approaches are designed to foster deeper understanding of the values targeted. The success of these methods is evaluated by their effectiveness in achieving educational goals. At MIN 7 Ngawi, PAI teachers implement moderation primarily through commonly used methods such as lectures and group discussions (Suryadi, 2022).
Religious Moderation Discussions and Seminars
Cultural and Diversity Arts Performances
Social and Humanitarian Projects
Development of Educational Media on Moderation
One of the core values emphasized is openness. This principle is embodied in the teacher’s responsibility to maintain a welcoming and open- minded approach during lessons. PAI learning fosters politeness, open- mindedness, and a willingness to embrace diverse learning methods. As emphasized by the Ministry of Religious Affairs, a key trait of religious moderation is being open to others. Openness here refers to the willingness to accept constructive feedback and be receptive to differing opinions (Kemenag, 2019).
Another essential value is tolerance (
Justice also plays a critical role in religious moderation. This value emphasizes giving others what they are due according to their needs and situations. A sense of justice prevents unfair practices such as nepotism and corruption in areas such as politics, economy, and religion (Nadiya, 2021).
According to interview data, “justice is an actively promoted core value among students at MIN 7 Ngawi.” Teachers emphasize treating all students equally in friendship and relationships, without any discrimination. Students were seen to communicate and support each other inclusively and without bias.
Simplicity is another important value in religious moderation. It refers to avoiding excessive pride in one’s beliefs and maintaining respect for the beliefs of others. At MIN 7 Ngawi, PAI teachers emphasize respecting others’ faiths while ensuring that students are well-informed about their own. The aim is to prevent students from being easily influenced by negative external forces, especially as they transition to higher education. To reinforce simplicity, students are discouraged from wearing excessive jewelry during school hours, reinforcing modesty and self-control.
Lastly, the value of harmony and brotherhood is promoted. This value nurtures a sense of familial connection among individuals and encourages attitudes centered on love, respect, and unity. The presence of values such as solidarity and kinship naturally fosters peace, which in turn strengthens friendships and bonds among people of different ethnicities, tribes, and religions. This creates an environment of empathy and care.
The evaluation phase in the implementation of religious moderation is carried out through a screening process to assess students' understanding from the early stages at MIN 7 Ngawi. This initial screening is highly beneficial for teachers in identifying any early signs of ideologies or behaviors that may indicate potential intolerance. Furthermore, the mentoring and continuous monitoring carried out by teachers are crucial in detecting inclinations or actions that may deviate from the intended values. From the early stages of education, teachers at MIN 7 Ngawi actively guide students, resulting in positive outcomes and personal growth.
Teachers at MIN 7 Ngawi aspire not only to prevent conflict or division within society but also to foster harmonious relationships and cooperation among students and others. In conclusion, based on the previously outlined objectives, “the implementation of religious moderation occurs in multiple phases: planning and execution. A key aspect of this process is ensuring that the values of religious moderation are effectively communicated through the curriculum.” These core values serve as the foundation for every PAI lesson at MIN 7 Ngawi. Teachers also encourage the integration of religious moderation principles beyond the classroom. Fundamentally, many of these values are cultivated not only through academic activities but also through students’ daily lives at MIN 7 Ngawi, thus fostering a consistent and holistic approach.
After the process of data collection and analysis, and an examination of the implementation of religious moderation values in Islamic Religious Education (PAI) learning at MIN 7 Ngawi during the 2025 academic year, the following conclusions can be drawn:
The implementation of religious moderation values in PAI learning at MIN 7 Ngawi in the 2025 academic year indicates that the principal, while not the highest policy-making authority, plays a key role in guiding the integration of religious moderation. The goal of unifying these values across MIN 7 Ngawi is to ensure consistent application among all members of the school community. These reasons include:
Religious Education as the Pillar of Religious
Moderation
The Madrasa Environment as a Platform for Moderate
Values
Addressing the Challenges of Radicalism and
Intolerance
PAI as a Framework for Comprehensive Education
Government Policy Support for Promoting Religious
Moderation as a Guiding Principle in the Curriculum
The implementation of religious moderation principles in PAI learning at MIN 7 Ngawi for the 2025 academic year includes:
Detailed Educational Planning by PAI Teachers
This involves preparing lesson plans, annual schedules, semester outlines, syllabi, and instructional materials, all of which are essential administrative components. In preparing these learning plans, PAI teachers collaborate with colleagues to ensure that everyone shares the same perspective and approach.
The implementation of religious moderation values is carried out cooperatively by all school staff. Each PAI teaching process incorporates these values, from introducing the concept of religious moderation to discussing its broader implications. Teachers of other subjects also play an important role in ensuring that students at MIN 7 Ngawi fully understand the concept.
Evaluation is conducted to monitor students' participation in both PAI learning and extracurricular activities. The assessment process, which includes screening and evaluation, helps teachers measure students' understanding of religious moderation from an early stage. This process is essential in identifying intolerant views or attitudes. Additionally, continuous teaching methods and monitoring by educators play a vital role in detecting perspectives or behaviors that may diverge from the desired values. Teachers at MIN 7 Ngawi are well-equipped to provide guidance and ensure positive and effective outcomes.
Based on the findings of the study on the implementation of religious moderation values in Islamic Religious Education (PAI) learning at MIN 7 Ngawi, the following recommendations are proposed:
PAI teachers should receive continuous training on the concepts and practices of religious moderation to enable them to integrate these values effectively and contextually into all aspects of learning.
It is essential to develop syllabi and lesson plans (RPP) that explicitly include learning indicators and objectives related to religious moderation values such as tolerance, justice, and balance.
Teachers are encouraged to adopt approaches that promote active student participation, such as group discussions, case studies, and value reflection activities, to help students understand and internalize moderation values more deeply.
Activities such as Islamic student organizations (Rohis), religious study groups (majelis taklim), or commemorations of Islamic holidays can serve as platforms to reinforce religious moderation values by promoting inclusivity, brotherhood, and cross-student collaboration.
To broaden the impact of moderation values, madrasahs can involve parents and the surrounding community through seminars, socialization, or joint religious activities to create synergy between formal education and the social environment.
Madrasah principals and curriculum teams should conduct regular monitoring and evaluation of the implementation of religious moderation values in learning to ensure that it is carried out in accordance with the goals and principles of moderate Islam.
Further research on the implementation of religious moderation values in Islamic Religious Education (PAI) has become a strategic necessity amid increasingly complex socio-religious dynamics. In-depth studies could focus on longitudinal research to assess the long-term impact of moderative values on students' character development, particularly in terms of tolerance, empathy, and inclusiveness. In addition, comparative research across educational institutions in various regions may enrich the understanding of implementation variations influenced by cultural and local policy factors. Research should also move toward developing innovative pedagogical models that integrate digital technology with reflective and collaborative approaches to strengthen the contextual internalization of these values. Moreover, the involvement of parents, religious leaders, and the wider community in supporting religious moderation within school environments is a crucial aspect that deserves further exploration. Therefore, future studies are expected to produce practical recommendations that can enhance a moderate, inclusive, and contextually relevant PAI learning system.