TRACE OF RELIGIOUS MODERATION OF TAFSIR SCHOLAR IN SOUTH SULAWESI
The commercialization (ijtihad) of religious practices that lack a solid base in the religious traditions of the archipelago is a common misconception about national policy on religious moderation. In the meantime, it's thought that the noble character of the Indonesian people is the concept of religious moderation. In order to get an understanding of the archipelago, it is crucial to do some study by looking for signs of religious moderation throughout the archipelago, especially among the charismatic scholars of South Sulawesi. What signs of religious moderation did South Sulawesi's Al-Qur'an tafsir scholars exhibit during their intellectual exploration? How is the concept of religious moderation incorporated into South Sulawesi's tafsir interpretation of the Al-Qur'an, and how does local knowledge contribute to the tafsir scholar's understanding of the concept of religious moderation? As a qualitative study, the techniques employed were observation, in-depth interviews, and the interpretation of texts by South Sulawesi scholars relating to religious moderation based on the theories of Karl Mennheim's (1893–1947) Sociology of Knowledge and Hans-Georg Gadamer's (1900–2002) Dialectic Hermeneutics. The study's findings are as follows: 1) The intellectual development of South Sulawesi's tafsir scholars is influenced more by their own Bugis-Makassar scholars than by their Mecca- and Medina-trained predecessors, who have a greater influence on their ability to understand moderate religion. 2) The scholars' understanding of the verses that form the basis of the texts of religious moderation is all of the view that the ummatan wasathan are the people of Muhammad who are lao tengnga, dena telliwe-liwe, deto nade naddapi (walking the middle way and not going to extremes). The ability of local knowledge to lessen the power of wahabiyah teachings makes it a very important contribution. When the Wahhabi teachings were imposing their puritanical worldview on various educational institutions, many intellectuals from South Sulawesi traveled to Mecca to study. However, the Wahhabiyah teachings were unable to significantly advance after they arrived home and were met with local knowledge values. Based on the theory above, it is found that the practice of religious moderation is deeply rooted in South Sulawesi, as exemplified by the classical scholars in South Sulawesi. So the more the Muslim community accepts the model of religion of the classical scholars of South Sulawesi, the easier it will be to accept the idea of moderation in religion and nation.
Traces, Religious Moderation, Tasir Scholar, South Sulawesi