The Role of Jam’iyyatul Islamiyah Organization in Strengthening Religious Moderation in Indonesia (Systems Theory Approach)

: This paper examines the role of the Jam'iyyatul Islamiyah (JmI) organization in strengthening the four religious moderation indicators that the government has formulated through the Ministry of Religious Affairs, namely: national commitment, tolerance, anti-violence, and adaptive to local customs or culture. Through a System Theory Approach, our study indicates that JmI has offered several strengthening factors such as the pillar of national commitment need to be strengthened by religious commitments; tolerance needs to be strengthened by i’tirafiyah insaniyah and ukhuwwah imaniyah; anti-violence with the innerfaith dialogue or innersubject dialogue; and adaptive to local culture with budi (the five senses) and morals or akhlak (reason, thought, illusion, understanding, knowledge). Moreover, the local customs need to be strengthened by syarak (innerspiritual or sunnah) and kitabullah (Qur’an). Finally, religious moderation ( ummat wasath ) will be a realization if there is an inclusion on the role of the innersubject ( ruh ) and God. komitmen kebangsaan, toleransi, anti kekerasan dan adaptif terhadap adat atau budaya lokal. Melalui pendekatan sistem, menurut hasil kajian penulis, JmI telah menawarkan beberapa penguatan, yaitu: pilar komitmen kebangsaan perlu diperkuat dengan komitmen keagamaan dan kemanusiaan, toleransi perlu diperkuat dengan i’tirafiyah insaniyah dan ukhuwwah imaniyah, anti kekerasan diperkuat dengan innerfaith dialogue-innersubject dialogue dan adaptif terhadap budaya lokal diperkuat dengan budi (pancaindra) dan akhlak (akal, pikir, khayal, paham, ilmu). Adapun adat perlu diperkuat dengan syarak (batin/sunnah) dan kitabullah (qur’an). Akhirnya, moderasi beragama ( ummat wasath ) akan terwujud jika menyertakan peran ruh ( inner-subject ) dan Tuhan. Kata


INTRODUCTION
In general, there are two models of religious moderation narrative in Indonesia, one of which is structural and state based in nature (Mazhab Negara) and the other one is cultural religious (Mazhab Organisasi Keagamaan). Both models should sustain and support one another. The government formulated the first model through the Ministry of Religious Affairs of Indonesia, 1 and the second among religious people; strengthening harmony of religious people; and alignment of religious and cultural relations. 8 Religious moderation was then formulated with four leading indicators, namely: national commitment, tolerance or harmony, anti-violence, and adaptive to local culture. 9 In the System Theory Approach, moderation is the process, and tolerance or harmony is the result. We consider an "empty space" that has not been filled, namely "source and knowledge of moderation." Knowledge of moderation can be filled with "inspiration," as often conveyed by the Indonesian Minister of Religious Affairs (2021) Yaqut Cholis Qoumas, to make "religion as an inspiration, not as an aspiration." 10 Inspiration is a creative process (creative imagination) that prioritizes intersubjective religious reasons. 11 So, knowledge of moderation is inspiration intersubjectification. 12 From this explanation, a three way relation is formed among intersubjectification (knowledge), moderation (process), and tolerance (results). What has not been explored further is "the source" of the inspiration. Inspiration comes from the innersubject. If the subject is the person, the innersubject should be innerspirit or ummat wasath or ruh. Therefore, ummat wasath or innerspirit in the person's heart is the true source of moderation. According to Masdar, the moderatism project of Islam in Indonesia must start from within or inside, not developed from outside. 13 Source Input Process Output Knowledge Result Innersubject Intersubject Religious Moderation Tolerance or Harmony Figure 1 The Relation of Innersubject, Intersubject, Moderation, and Tolerance Based on the statements above, the strengthening of religious moderation should focus on the process and knowledge (intersubject) area and, more fundamentally, must begin in the innersubject area. Hence, it must include the role of God (through the religion brought by the prophets) because the innerspirit comes from God, 14 not from science. Moreover, moderate religious leaders must support the role of the government in strengthening religious moderation, which may be one of the leaders in religious organizations in Indonesia, especially for strengthening the innersubject side. Prioritizing the role of religious leaders through their socioreligious organizations in strengthening religious moderation is in line with the national priority projects. One of the official non political religious organizations as a forum for developing da'wah islamiyah in Indonesia, which has a vision and mission to develop the innersubject and the subject area is JmI organization.
JmI is one of the religious organizations in Indonesia, which harmonizes its organizational vision and mission with the vision and mission of the government. JmI aims to synergize between national and religious commitments. In the organization's bylaws (Anggaran Dasar dan Anggaran Rumah Tangga) it mentions in the dictum: "Be aware on the sense of responsibility to Allah SWT and the country to play an active role in national development to give substance to independence based on Pancasila and the 1945 Constitution. The people of JmI throughout the country feel the need to develop and increase the efforts of 'becoming proper Indonesians' by taking guidance and believing in the Qur'an and the Sunnah of the Prophet Muhammad SAW, referencing to one of the verses of Al-Qur'an in Surah Al-Baqarah 21-22." Additionally, the dictum in the JmI bylaws mentions the basic principles of religious moderation: "To improve the harmony of life of Muslims, far from the destruction of interfaith with the government, a solid and firm foundation in fostering the unity of the nation in building the Indonesian people to receive God's blessings." JmI is a moderate religious organization in da'wah islamiyah, which has spread across the Indonesian archipelago and the world. At present (2021), nineteen Regional Leadership Council (Dewan Pimpinan Daerah) representatives of JmI have been formed in nineteen provinces and seven overseas representatives. Since it was founded in Kerinci in 1971, JmI has grown in several countries. To strengthen his argument, Azhar writes: "Jam'iyyatul Islamiyah is a social, spiritual, and religious organization represented in Indonesia, Malaysia, Singapore, and many other parts of the world. It has around nine hundred thousand members, including scholars from universities all over Indonesia, consisting of more than around 16 Regional Representatives or Dewan Pimpinan Daerah (DPDs) focusing on recognizing the self and the practice of noble characters based on alhaqiqat (essence) approach and shari'a spiritual wisdom." 15 In his study of moderation values taught by JmI, Azhar has concluded: 16 "There are several universal values of Jam'iyyatul Islamiyah as far as this research is concerned: (1) Equanimity (ketenangan batin), calmness, and self-control, which is the capacity not to react or be disturbed by what goes on around us, is a high spiritual endowment; 17 (2) Discipline. One fact that one can note on the discipline of the members of Jam'iyyatul Islamiyah, let alone the examples given by their being "guru", is when the official announcement of the mosque of Jam'iyyatul Islamiyah Riau held in January 2015; (3) Wisdom-inspired teaching; (4) Compassion. Compassion is a strong feeling of sympathy and sadness for the suffering or bad luck of others and a wish to help them. The social structure establishment of Jam'iyyatul Islamiyah lies on the positive foundation of "al-Hub ila Allah wa Rasuulihi"-love for the sake of Allah and His Messenger. Peace and well-being are its marks of distinction; (5) Sincerity and companionship of two persons for the sake of God and His Messenger are regarded as the most excellent of religious virtues and values. In Jam'iyyatul Islamiyah, one must keep the good things and wash away the dirt. We should wash our innermost hearts until they become light. We have to go beyond "what is seen on the outside" into our hearts. Based on my observation, and as I have seen; and (6) Orderliness and cleanliness are virtues and values which are easy to be found in Jam'iyyatul Islamiyah community." Kustini 18 has concluded that JmI is a religious social organization that continues to develop into a solid organization. The main activity is to hold sermons (pengajian) and develop Islamic Syi'ar through the establishment of mosques. At present, JmI has a congregation from various community groups, including government officials, intellectuals, and national figures. M. Yasin Abu Bakar 19 appreciated that JmI activities have spread throughout Indonesia, and accepted by many circles, as evidenced by JmI activities often facilitated by the provincial government, the district or city government in Indonesia, and neighboring countries, such as Malaysia, Brunei Darussalam and Beijing, China. Likewise, the teachings and sermons (pengajian) received warm welcomes, and were followed by many professors throughout Indonesia from various religious and general colleges.
JmI has spread throughout all corners of the country to foreign countries and can be accepted by academics at various religious universities in Indonesia and other public universities.
In its development, JmI has experienced rapid and significant progress, with the establishment of the Regional Leadership Council (Dewan Pimpinan Daerah) chaired by several distinguished professors including foreign representatives. This is one of the indicators of progress and development for this organization marked by the joining of academics and professors of religious 16 Azhar Arsyad, The Universal Values in the Phenomenon of Jam'iyyatul Islamiyah in Indonesia, Paper was originally presented at the International Conference of ASAIHL at Azad University, Isfahan, Iran on May 23, 2015, p. 9-12. 17 (2015), 24 The Significance of Peaceful Values (2016) 25 and The Impact and Role of Jam'iyyatul Islamiyah's Teachings in the Peaceful Life of Its Members in Malaysia and Singapore (2017). 26 As stated in the JmI's bylaws, the organization's vision is "building humans who have proper characteristics, namely noble character morality." The mission is "creating a stable, harmonious, and consistently loving life." Based on the vision and mission, JmI purely aims to offer views to Muslims specifically and mankind generally, to complete the innersubject and subject area through the role of God, as the primary support of intersubject in religious moderation in Indonesia in particular, and the world in general.
Through the concentration of religious da'wah in the Innersubject or Innerfaith area, JmI has taken part in Indonesia and overseas through activities such as building Mosques and study halls (balai pengajian), wiridan pengajian, international seminars on Islam, international conferences on Islam through webinars (since May 21, 2020), interfaith dialogue, religious harmony and international dialogue of Islam held in New Zealand, Japan, South Korea, Europe, the United States, Russia and so on. For example, on August 13, 2019, JmI collaborated with the Ministry of Religious Affairs to hold an interfaith dialogue with representatives from the European Parliament.

METHODOLOGY
This study applies a System Theory Approach. The term "system" comes from the Greek word systema, which means a whole composed of parts or composition. 27 According to Jasser Auda, systems theory exists as a critique of modernity and postmodernity, which rejects modern reductionism claiming that all human experiences could be understood only through the cause and effect logic. Systems theory also challenges the concept of postmodernism's irrationality and deconstruction. 28 According to systems theory, the universe is a complex structure that cannot be approached with a causal approach. In other words, the systems theory approach requires interrelationship among elements. 29 In systems theory; there are three related elements, namely: Inputs,Processes,and Outputs. 30 In management, the systems theory approach consisted of five elements, which included source, input, process, output dan outcome. 31 Based on those elements, the writer uses "source of moderation science" (innersubject or ruh and subject or human) as the source, "science of moderation" as input, "religious moderation (national commitment, tolerance, anti-violence, and adaptive to local culture)" as process, "people in harmony or tolerance" as output, and "advanced Indonesia" as outcome. This paper is documentative-qualitative; 32 meaning that the writer acts as 27 Lorens Bagus, Kamus Filsafat, (Jakarta: PT. Gramedia, 1996) Furthermore, the secondary data was taken from indepth interviews with several internal and external parties of JmI. In some parts, this study also utilizes comparative methods, for example, when the writer explains the innersubject (innerspirit) and subject (human), the definition of moderation, harmony, tolerance, nationality, anti-violence, and local culture. Religious Moderation in Systems Theory Approach

DISCUSSION
There are four indicators in religious moderation, namely: national commitment, tolerance or harmony, anti-violence, and adaptive to local customs or culture. 34 An advanced Indonesia is the final impact (outcome), harmony or tolerance is the result (output), religious moderation is the process (process), religious intersubjective is the knowledge (input), and innersubjectification is the source of knowledge (source). In this context, JmI's views provide strengthening in the realm of knowledge of moderation (intersubject) and the source of moderation (innersubject). Therefore, JmI is attentive to the studies of the origin of the human incident (subject) 35 and who perfects the incidence of humans (innersubject). 36 The following are four strengthening values offered by JmI regarding four religious moderation indicators: ( Indonesia is the area, the country is the vessel, the republic is the boundary. So, as Indonesians, the Zahir dimension must adhere to Pancasila as the ideal basis, and UUD 1945 as the constitutional basis. The inner dimension (Batin or Ruh), as Muslims, must follow the two eternal heirlooms: Qur'an and Sunnah, because we live in two realms: the world (dunia) and the afterlife (akhirat). Therefore, religion and nationality as two humanity frames from batin and zahir are not contradictive, but rather synergistic. Interconnective relations among religious, humanity, and national pillars, which are the views of JmI, act in the perspective of Pancasila as a trilogy relationship among the divinity or ketuhanan (the first sila), humanity (the second sila), and Indonesian identity (the third sila).
In other words, the pillar of the national commitment (dimension of Zahir): through Pancasila, 1945 Constitution, Bhinneka Tunggal Ika and NKRI, must be supported and reinforced by the pillar of religious commitment (dimension of batin), and as Muslims must follow and obey two eternal heirlooms: Qur'an and Sunnah. The synergy between the commitment of nationality (dimension of zahir) and religion (dimension of batin) will eventually realize the unity (persatuan) of Indonesia and the unity (kesatuan) of religious people. The unity (persatuan) of people can be found anywhere, but the unity (kesatuan) of innerspirit or ruh can only be found in the tauhid to God. 38 (2) Strengthening tolerance or harmony. For JmI, the efforts to realize religious moderation must begin from the heart (internal harmony) through innerfaith dialogue or innersubject dialogue, which can then manifest in the form of community harmony (external) or interfaith dialogue or intersubject dialogue. Innerfaith or innersubject in the language of religion is called ummat wasath or ruh. There are two types of people; lustful-worldly-devil (negative conscience) and believers or spirits who are shiddiq, amanah, tabligh, and fathonah (positive conscience). Based on the teachings of al-insan 'abdir-ruh or "humans are slaves of the innerspirit", then the innerspirit should enslave humans. The way is to always uphold the true nature of the spirit by controlling the conscience.
That is one way to reconcile the "humans" within each of us first, before harmonizing other humans (bodies).
Besides, there are two foundations in the strengthening of religious moderation in Indonesia, including the cultural and constitutional basis or the tradition and regulation basis. JmI sees the importance of adding one more foundations for strengthening religious moderation through the role of religion, namely the essential or substantial (hakiki or hikmah). The essential foundation for realizing the moderation of religion begins from the basic principle that "Man is one people" and "God is one". 39 The purpose of the creation of human beings is to know each other (i'tirafiyah insaniyah), 40 not to be hostile. By knowing each other (i'tirafiyah), tolerance (ukhuwwah) is created. 41 Tolerance means accepting the existence of other people's beliefs, which may differ from ours. Tolerance is only realized if humans can find similarities, not differences as tolerance is part of faith. An example of tolerance is like staying in a big house with different rooms. You may take care and maintain your respective rooms but not disturbing or even damaging other people's rooms. 42 In other words, the pillar of tolerance or interreligious harmony (interfaith dialogue) through the role of science must be supported and strengthened by the pillar of innerfaith dialogue, through the role of religion.
(3) Strengthening of anti-violence indicators. The source of violence or radicals, 43 according to JmI, comes from devils and humans (hawa-nafsu-dunia-shaytan), those who are disbelievers or kafir. 44 Thus, non-violence upholds the character of the innerspirit or ummah wasath (shiddiq, amanah, tabligh, fathonah). Regarding to this indicator, JmI offers the concept of strengthening the voice of the heart (voice of the heart calling) or innerfaith dialogue (innersubject dialogue), before conducting and realizing interfaith dialogue (intersubject dialogue). To begin, every human being should know himself first through his conscience. Through the control of conscience, every human being will get the best in family life, social life, religious life, nation and state in the opportunity to speak and act to please himself and others. As a wise man would say: "Pikir itu pelita hati, tidak dipikir merusak diri, terlalu dipikir binasa diri". "Thinking is the light of the heart", means that the one who thinks is the "light" or "nur" that is in the heart, not the brain.
Thus, one of the scientific strategies to strengthen the pillar of non-violence is to initiate the Human REALsource (HRs) model, 45 Innercapacity, 46 and Ruhiologi, 47 not Neurology. Ruhiology emphasizes on strengthening the real innerspirit (nikmat or zat) dimension. Therefore, do not be too quick to judge others: "Perhaps you dislike something good for you and like something bad for you. Allah knows and you do not know". 48 Therefore, do not judge others too quickly before thinking about the benefits and harms. Through conscience, musyawarah (discussion) for reaching consensus is the key to achieving peace and harmony. Every similarity has its differences. The similarity of humans is in their conscience, while the difference is in terms of gender, including men, women, diverse ethnicity, upbringing, different country; kinship with their relatives; various customs, different languages, and different religions. With these differences, they can get to know, socialize, communicate, cooperate in various aspects of life, especially in inter-religious relations (religious harmony) as they see the similarities. Humans are one people in which the difference is gender (there are men and women). The unifying language of people around the world is their hearts from the innerself. As for those related to religion, some are religious (harmony between religious communities), and others are not (harmony between human beings). Some are religious and there are those who are disobedient. Most of them are religious because they follow others or because of their descent, without any deep knowledge. In other words, the pillar of non-violence must be supported and strengthened by the pillar of gentleness, through control of conscience (consideration of voice of the heart).
(4) Strengthening adaptive indicators to local customs or culture. The concept of "custom", is seen from the relationship "custom with syarak and syarak with kitabullah" (adat bersendi syarak dan syarak bersendi kitabullah). 49 Meanwhile, the concept of "culture", is the relationship of "akhlakbudi-culture". Due to customs and culture, JmI conveys its views through the trilogy relationship among "Adat-Syarak-Kitabullah" and the relationship among "Akhlak-Budi-Culture". Based on ancient wisdom, "Adat is based on syarak, syarak is based on Kitabullah." In JmI's point of view, joints mean "pegs" and syarak means "batin" (inner dimension), therefore shiddiq-amanah-tabligfathanah exist in every human being. Here, Kitabullah means Qur'an. 50 Thus, the pillars of adat must be supported and strengthened by the pillars of syarak and Kitabullah. With the breath of the Innerspirit (Faith, Book, Nur 51 ) by God, hearing on the ears, seeing on the eyes, smelling on the nose, tasting on the tongue, and speaking on the mouth or the five senses, that is what is called "budi". The radiance of budi comes from Nur or Light rising from nikmat or zat (the real innerspirit) called as "akhlak". From akhlak, the thought process begins, starting from outsmarting or nothing to being, then entering the realm of thought, then illusions, and understanding resulting in science. Therefore, akhlak results as a source of ideas that originate from: reason-thought-illusionunderstanding-knowldge or called as akhlak. So, akhlak-budi becomes a religious concern; 49 Muchtar Agus Kholif therefore, it must be through direct intervention from God (direct influence). As for culture, as an area of science, it can include the role of human thought. In other words, improving akhlak-budi of human must go through the role of religion, not through the role of science and technology. As for science, it can play a role in the context of culture. So, the purpose of religion is to bring order to the human thought process. In other words, the pillars of culture must be supported and strengthened by the pillars of akhlak-budi through the role of religion brought by the Prophets and Ulama Waratsatul Anbia.
Therefore, according to the writer, in JmI's perspective, there are 4 (four) fundamental values that must link as an interconnected perspective: science, humanity, spirituality and divinity.
Those four are the relationships among Science-Human-Innerspirit-God or Object-Subject-Innersubject-SUBJECT Relation or Technology-Human-Innerspirit-God Relation. As a product of human thought, the role of science and technology in regulating human life for creating tranquility, peace, religious moderation in Indonesia and the world has been carried out with various management and efforts, including through seminars, formation of working groups to strengthen moderation of religion, issuance of regulation on moderation (Draft of Presidential

Regulation on Strengthening Religious Moderation) and harmony (Draft of Presidential Regulation
on Maintenance of Religious Harmony), interfaith dialogue as a soft diplomacy between countries, the congress of religions, international brotherhood agreements, dialogue of leaders religious and community leaders as well as traditional leaders at the national and international levels, the establishment of harmony forums, harmony centers and bodies, deliberation, discussions, media broadcasts, studies and so on aim to help human regulation. In JmI's view, efforts for human regulation through the role of science must be strengthened by efforts to solve human solutions through the role of religion. Because humans have an outer and inner dimension. The outer dimension of man may be regulated by science, but man's inner dimension (innerspirit) must be regulated by religion.
Science-technology comes from the human thought process in which the products are intelligence, knowledge, behavior, customs, medicine, law, socio-politics, economics, philosophy, humanities-culture and so on. The relationship between man (God's creation) and science (the product of human) is an interconnected influence. Therefore, the role of science is to regulate humans, but not to solve humans. Because humans are not perfect (hawa-nafsu-dunia-syetan), all their products (science) will never be perfect. Therefore, a innerspirit or ruh that comes directly from God is given to complete the human. Spirit, book, faith, nur or light whose essence is truth comes from the radiance of inner feeling, or substance (shiddiq, amanah, tabligh, and fathanah). The spirit can control these human traits (al-insan 'abdir-ruh), then the spirit through the role of religion brought The Role of Jam'iyyatul Islamiyah Organization … (Waryani Fajar Riyanto) by 124,000 and 313 Prophets, especially Prophet Muhammad Rasulullah SAW, which was then continued by Ulama Waratsatul Anbia who must be educated directly by God through direct influence. The way the spirit must always remember God (prayers and remembrance) through the voice of the heart or innerfaith dialogue (inner subject dialogue), so that it receives direct guidance and instructions from God in all its actions. Without God's intervention on the spirit directly, then human products (science) will give negative feedback and interconnected influence with human nature. It is the innerspirit that thinks (ruhiology), not the brain (neurology). Therefore, the role of religion is to regulate the human thought process.
In JmI's perspective, science has only a role to regulate humans, not repair the damage to human morals (akhlak-budi) as science does not know the events of the creation of human beings and the origin of knowledge. The word 'ilmu' comes from Arabic which means 'knowing' and the product is called 'knowledge'. Thus, 'knowing' comes from 'who knows' (knowledge). What knows is not the brain (the brain is only a tool), but the spirit. Because when people sleep, they have a brain, but they cannot think. People begin to think again when God gives back the innerspirit or ruh. Science is indeed everywhere, but ilmu is not everywhere; ilmu is inside the chest (al-'i lmu fishshudur la fish-shuthur; ilmu is in the chest, not on paper). Related to this, JmI does not teach about knowledge, but rather it teaches about the Knowing (Innerspirit). If 'alimun is the one who is informed, then 'ilmun is the one who informs.
On the other hand, the Auliya 'and Anbiya', which are around 124,313 people, did not acquire the knowledge to repair the damage to human morals (akhlak-budi) which had implications for the destruction of culture. Only by knowing the purpose of the birth of the Great Prophet Muhammad Rasulullah SAW, namely innama bu'itstu li'utammima makarimal akhlaq, we were sent to uphold and complement the good akhlak by using the Qur'an and Sunnah, taraktu fikum amraini ma in tamassaktum bihima lan tadhillu Abadan Kitaballahi wa sunnata Rasulihi, then human morality (akhlak-budi), as the inner dimension of every human being, can be corrected and at the same time properly maintained. All the Prophets at the end of their praying says "Amen O Allah": Judaism says Amen; Christianity says Amen; and Islam says Amen. In that way, automatically, the basic values of religious moderation are realized as it has involved the participation of the One who reconciles, the God Almighty.
The role of science and technology only regulates humans, but cannot solve human behavior, even reconcile human beings and religious people of this variety. Therefore, the reason for the birth of the Prophet Muhammad SAW was to improve human morals (akhlak-budi) through prayer or shalat. "Akhlak" is the real innermind (the process of reason, thought, illusion, understanding and knowledge), "Budi" is the five senses (seeing on the eyes, hearing on the ears, smelling on the nose, speaking on the mouth and tasting on the tongue), and "Humans" are disbelievers or essence of disbelief (hawa-nafsu-dunia-syetan). Therefore, every human being (humanity) is obliged to be religious. The role of science in regulating human life must be strengthened by the role of religion in resolving human beings. The word religion (agama) in Indonesian consists of two words; "a" means "not" and "gama" means "chaos". So, the main purpose of religion is to solve the "chaos" in each of us in the form of the devil's whispers of jinn, and humans. The religion was brought by the Prophets, and the Ulama Waratsatul Anbiya.
As for ummat wasath or innerfaith community as the basis of the moderation theology (wasathiyah), the object is the innerspirit (innersubject) or the book or nur. The word wasath means "middle". Moderation means bringing back "to the middle" between the two extremes of textualism and rationalism. In contrast, JmI wants to strengthen it by bringing the "middle" (innerspirit) to the "center" (qibla), so that we are awakened and protected from the three extreme poles, namely the whispering nature of the devils, jinn, and humans. On the other hand, JmI's offers a new religious mindset and mentality that is moderate (innerspirit or ummat or wasath or innerself-study as the central theme of the study) and enlightens what is known as al-'aql al-jadid alistithla'i or Higher Order of Thinking Skills (HOTS), and authentic-genuine. This kind of view is "in the middle" and "at the center", between the two extreme polarities, the dogmatic-exclusiveclosed (al-'aql al-diny al-taqlidy) and radical, extreme and violent mindset, mentality, behavior, or religious attitude (al-'aql al-jadid al-'unfiy. -al-tatarrufy). Therefore, Islam does not seek for the two extremes, but rather for 'the middle' (ummat wasath or ruh) bringing oneself to the 'center' (qibla).

CONCLUSION
The conclusion of this study is presented through the illustration below explaining the position of strengthening religious moderation in Indonesia for world peace in JmI's perspective, in the source and input areas. It explains the role of religion through the relationships between "God, Spirit Tolerance is strengthened by i'tirafiyah insaniyah and ukhuwwah imaniyah; anti-violence is strengthened by innerfaith dialogue or innersubject dialogue; adat is strengthened by syarak (batin/shiddiq, amanah, tabligh, fathonah), and Kitabullah (Qur'an); and culture is strengthened by budi (five senses) and akhlak (reason, thought, illusion, understanding, knowledge). Sixth, the pillars of the integration of religion and science. Seventh, the meaning of ummah wasath as a spirit or believer and the meaning of the Grand Mosque (Place of Prostration of the Noble Baitullah); from "the middle" to "the center" (the Qibla or place of monotheism to God). The collaboration of the seven pillars is the author's new idea as a reinforcement of the four major narratives of the world today