In a Scientific Seminar and Campus Mosque Construction Event in one of the campuses in South Tapanuli, IAIN Padangsidimpuan. Prof. Dr. Syahrin Harahap, MA who is known as the Rector of UIN North Sumatra became a resource person in the activity. He explained the fundamental meaning of Religious Moderation. A phrase that is currently popular and proclaimed by the government as an effort to eradicate radicalism and terrorism in Indonesia.
One interesting thing is the delivery of religious moderation lecture material. This professor explains in a language that is close to the appropriate local wisdom in the Batak language. He’s a Batak from Harahap tribe. Well, what is interesting is that the meaning of this expression of religious moderation is broad or also referred to as the center.
All this time we assume that religious moderation is still a floating concept and less socialized with society. It turns out that religious moderation is very important in maintaining brotherhood and accepting the opinions of others or perhaps we do not harass or give statements to others if there are differences in understanding and religious ways.
The author wants to share what has been learned, obtained, captured, digested, understood from professor Syahrin Harahap’s explanation of religious moderation. Indeed, he wrote many books that explain it, we can see and read it directly for those who have his book. However, the author heard directly from his speech about the explanation of religious moderation from his talk at IAIN Padangsidimpuan. This has opened up the author’s knowledge and reasoning power in understanding it.
Take a look at some excerpts of his lectures that have been transcripted below:
Mengapa kita bicara moderasi beragama? Indonesia sekarang ini masuk dalam perangkap, kategorisasi masyarakat. Karena muncul disini radikalisme, bahkan terorisme maka Indonesia di dunia Internasional masuk dalam kategori tempat bersembunyinya para radikalis dan teroris. Padahal radikalis dan terorisme tidak ada di Indonesia. Kalaupun ada dia hanya terbawa-bawa oleh yang lain akhirnya kita semua dikategorikan terjebak dalam Radikalisme.
Why are we talking religious moderation? Indonesia is now in the trap, categorization of society. Because there is radicalism, even terrorism, Indonesia in the international world falls into the category of hiding places of radicalists and terrorists. But radicalization and terrorism do not exist in Indonesia. Even if there is he is just carried away by others finally we are all categorized as trapped in Radicalism.
Bagaimana kita mengobati ini? Dunia ini meminta kepada kita, agar kamu tidak disebut sebagai sarang radikalisme, kembangkanlah apa yang disebut moderasi beragama. Beragama, religion and religiusity, agama dan beragama. Kalau agama ajaran agama, tidak perlu dimoderasi. Tapi kalau beragama, cara beragama, itu perlu dimoderasi.
How do we treat this? The world asks us not to be referred to as a hotbed of radicalism, develop so-called religious moderation. Religion, religion and religiosity, religion and religion. If religion is a religious teaching, it does not need to be moderated. But if it’s religious, it’s a religious way, it needs to be moderated.
Apa yang mau sampaikan adalah cara beragama itu harus dimoderasi, bukan agama, tapi cara beragamanya. Anso bisa margaul tu jae dohot tu julu (supaya bisa bergaul atau berteman kemana-mana). Kalau dia berpandangan rijit, yang tak sama dengan dia, tak mau dia ikut.
What you want to say is that the religion must be moderated, not the religion, but the religious way. Anso can margaul tu jae dohot tu julu (so that you can hang out or make friends everywhere). If he’s looking at rijit, who’s not the same as him, he doesn’t want him to come.
Initially, we have to distinguish between the word religion and religion. If it says religion is not to be moderated because it is a teaching, so it does not need to be moderated, otherwise with religion (there is a singularity ber- in Indonesia language). This is the way one implements, understands, implements religion. This is what needs to be moderated. For example, there is someone who wants to pray in the congregation at dawn, the Imam performs Qunut, while one of these worshippers understands that it is not permissible to Qunut. So he skipped himself not to join the congregational prayers. Such matters often occur in different societies understanding dissent. But it is not a mistake to pray.
Another example that we may find more often in society is that someone often discredits, disputes, whispers, and forbids something that is actually a Nawafil thing. Call it the problem of Yasinan, not infrequently certain groups in Islam say that the implementation of This Yasinan is wrong and does not exist in the Sunnah of the Prophet Muhammad Saw. Nauzubillah …
That is indeed an example in the case of Worship, try to imagine if it leads to the problem of religion and belief in understanding the teachings of religion. Like interpreting Jihad in Islam, it could be perverted by certain parties so that jihad is interpreted to be war and shed the blood of the infidels. It is not closed to the possibility that such an understanding or “religious way” will bring about the destruction of the nation.
This is important according to the author in this article that what is conveyed by Professor Syahrin Harharap is a necessity in the social element of society. Please comment and look forward to the next article on religious moderation.