{'fraction_non_alphanumeric': 0.027587374122027587, 'fraction_numerical': 0.011762714733011763, 'mean_word_length': 5.313034188034188, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Religious Moderation in Indonesian Islamic Scholars Articles

The Indonesian Minister of Religion, Lukman Hakim Saifuddin, Fachrul Razi, and Yaqut Cholil Qoumas, consistently offer bearings to the Indonesian public to apply strict balance a common responsibility. One of the significant components of the execution of religious moderation is done by Indonesian Islamic scholars in the form of reviewing journal articles. This article analyzes religious moderation in Indonesian Islamic scholars recorded in the form of journal articles from edition of 2016 up to the edition of 2020. Finally, this article concludes that Indonesian Islamic scholars are active in responding to the issue of religious moderation. The endeavors of this scholar are done with an assortment of viewpoints and degrees, beginning from the Indonesian circle by and large, the Indonesian government, Islamic people group associations, education, places of worship, online media, to the Covid-19 pandemic issues. Thus, Indonesian Islamic scholars have put forth significant commitments to attempts to react, spread, keep up with and foster religious moderation in Indonesia, particularly since 2016-2020.


INTRODUCTION
Radicalism and terrorism alongside other selective perspectives and activities are considered to upset and compromise the uprightness of relations among religion and the state in Indonesia. The present circumstance is viewed as upsetting human existence, both as far as religion and mankind. In spite of the fact that it can't be affirmed, the vast majority of these terrorist developments originate from a strict arrangement that is extremist, select, and dismisses the presence of disciples of different religions. Therefore, one of the concrete steps that are considered effective in dismissing, reducing, or eliminating various acts of radicalism and terrorism is to spread religious understanding moderately. The issue of religious moderation has always been a national issue, as in the direction of Lukman Hakim Saifuddin, Indonesian Religion Minister 2014-2019 that religious moderation must be a shared commitment in making it happen [1]. Lukman Hakim's direction continued until the leadership of Fachrul Razi and Yaqut Cholil Qoumas.
The responsibility of Muslims has turned into a unique worry in the investigation of Indonesian scholars. This is proven by the holding of different insightful plans that make the issue of strict balance a major subject, both at the public and global levels. The study of undergraduate thought in the form of journal articles related to Islamic studies has not received much attention in research. As far as the author searches, only a few studies have discussed it, namely Fatimah Fatmawati's world, including at state Islamic campuses throughout Indonesia. Therefore, this article will discuss Islamic studies in journal articles by scholars from state Islamic campuses that have not been touched by focusing on the phenomenon of religious moderation during 2016-2020.
The taking of Indonesian Islamic scholars here is to show the various significant roles of scholars in the campus environment under the auspices of the Indonesian Religion Ministry, which has been (and in the future) trying to present religious moderation to the community of Indonesia. As for the selection of 2016-2020 as the year of publishing journal articles, this is generally the journals relying on references to journal articles about the last five years. The five-year limit in journal articles is useful for presenting the latest and updated articles so that the scientific process is always visible in its development. From here, the formulation of the problem to be answered is what is the scope of the study by Indonesian Islamic scholars regarding religious moderation as stated in the form of journal articles in the first 2016 to second editions of 2020?

THE CONCEPT OF RELIGIOUS MODERATION: AN INTRODUCTION
The term religious moderation consists of two words, namely 'moderation' and 'religious', where the word moderation itself has two meanings, namely reducing violence and avoiding extremes [8]. Meanwhile, the word religious is an adjective that contains the meaning of embracing or embracing religion [9]. The Religion Ministry itself says that religious moderation will actualize noble religious and cultural values, personal life, family, community, nation, and state, so that there are no clashes, arbitrariness, discomfort, and so on [10].
In Arabic, moderate is often interpreted as the word Al-Washathiyah, where Al-Salabi interprets it with several understandings, namely First from the root wasth, in the form of dharaf, which means baina (between). Second, from the root word wasatha, which contains many meanings, including: first in the form of isim (noun) which contains meaning between two ends; the second is a meaningful trait (khiyar) chosen, especially, the best; the third wasath which means al-'adl or fair; the four wasaths can also mean something that is between the good (jayyid) and the bad (radi') [11]. Similar to the meaning of Al-Sallabi, Hashim Kamali analyzed Al-Washathiyyah as synonyms with the words tawassut, i'tidal, tawazun, and iqtisad. This moderation term is closely related to justice, and it means choosing a middle position between the extremities. The opposite of Al-Wasathiyyah is Tatarruf, which denotes a tendency towards the periphery, extremism, radicalism, and exaggeration [12].
In the book on Religious Moderation, the work of the Indonesian Religion Ministry, also makes justice the basic principle of moderation, in addition to the principle of balance among the balance of reason and revelation, physical and spiritual, rights and obligations, and so on [13]. Furthermore, the principles of justice and balance then give birth to the basis for religious moderation which is sole to God Almighty. This awareness of godliness to the One then raises awareness of the self that is a servant and surrendered, so that he is a slave to others. From this arises the realization that humans, with their duties as servants of God on earth (Al-Baqarah: 30), are obligatory upon them to maintain balance (moderate), including in religion [14].

INDONESIAN ISLAMIC SCHOLARS STUDY ON RELIGIOUS MODERATION
The author found many articles written by Indonesian Islamic scholars throughout the first edition of 2016 to 2020. Throughout the author's search, it is found twenty-seven (27) journal articles written by Indonesian Islamic scholars, which were dominated by IAIN and UIN. Here, the author will describe the classification of the journal parts that are considered most important in the article, namely the title of the article, the author, the author's agency, the type of article, and the journal in which the article is published. In simple terms, the authors' findings related to these articles can be seen in the following

VARIOUS SCOPE OF RELIGIOUS MODERATION IN SCHOLAR'S STUDIES
Previously, articles that discussed religious moderation were presented, in which they presented studies from various perspectives. It shows that every year, the issue of religious moderation always arises and increases. In addition, the issue of religious moderation in these articles can be classified into several mappings, starting from the Indonesian context in general, Islamic community organizations, educational institutions, to religious moderation in the social media space. First, religious moderation is within the scope of Indonesia in general. In this section, articles related to religious moderation are found in various ways, both field studies and conceptually. At least nine articles on religious moderation were found in different years, from 2017-2020.
Articles on religious moderation related to Islam in Indonesia that were found in 2017 were "Mengusung Moderasi Islam di tengah Masyarakat Multi Kultural" by
In 2020, the article "Moderasi Beragama di Tengah Pluralitas Bangsa: Tinjauan Revolusi Mental Perspektif Al-Qur'an" by Khalil Nurul Islam [21] appeared which specifically took the point of view of the Qur'an. Furthermore, the article which is broader in scope is "Moderasi Beragama di Indonesia" by Mohammad Fahri and Ahmad Zainuri (2019) [22] can be positioned as the article with the broadest scope of the two previous articles above. However, the article shows a discussion that is not much different from the article "Moderasi Islam (Wasathiyyah) di Tengah Pluralisme Agama Indonesia" by Busyro, Aditya Hari Ananda, and Tarihoran Sanur Adlan [23] as previously explained. There is almost no novelty found in the article, this is because the description of the discussion and the conclusions reached are very similar to those of Busyro, Aditya Hari Ananda, and Tarihoran Sanur Adlan's articles.
Second, Religious Moderation concerning the Indonesian Government. In this context, two articles were found published in 2019 and 2020. The first article is entitled "Moderasi Islam, Pencantuman Penghayat Kepercayaan di Kolom KTP/KK dalam Nalar Maqasid" by Hamka Husein Hasibuan (2019) [24] and "Pesan Kementrian Agama dalam Moderasi Melalui Media Sosial Instagram" by RR. Wuri Arenggoasih and Corona Raisa Wijayanti (2020) [25]. The two articles take a different perspective, where the first article focuses on a critical analysis of Maqasid Reason for the inclusion of the identity of Believers in the KTP/KK column, while the second is a broadcast of religious moderation preaching by Religion Ministry on social media.
Most of the articles above show pesantren as the basis of education which is the object of study of religious moderation. Other education lines are Schools and state Islamic University, all of which only appear in one article each. Furthermore, the study of articles on religious moderation in pesantren is divided into two, namely conceptual studies and field studies (concrete). An article that discusses religious moderation conceptually as done by Neny Muthi'atul Awwaliyah and Saifudin Asrori. Meanwhile, fieldbased articles as done by Darlis [42], and "Membumikan Nilai-nilai Moderasi Agama di Masa Pandemi (dalam Perspektif IPS)" by Dany Miftah M. Nur, Mochamad, and Risha Fitriani (2020) [43]. The first article describes concerns over the 'disruption' of religious moderation caused by the spread of the Coronavirus in Indonesia. While the second article seeks to propagate religious teachings related to religious moderation even during the pandemic, this is analyzed from an IPS perspective.

CONCLUSION
From the different clarifications in the past conversations, a few ends can be drawn. In the first place, Indonesian Islamic scholars are dynamic in reacting to the issue of religious moderation. The scholar's endeavors are completed with different viewpoints and extensions, going from the extent of Indonesia as a rule, the Indonesian government, Islamic people group associations, education, places of worship, web-based media, to the Covid-19 pandemic. The assortment of viewpoints and extensions shows that the investigation of Indonesian Islamic scholars not just makes the issue of strict balance a significant part to be concentrated yet in addition it is interrelated with different issues. Second, the event of different viewpoints and extensions in the Indonesian Islamic scholars concentrate on shows the unmistakable and particular commitment of Indonesian Islamic scholars as a work to react, spread, keep up with and foster strict balance in Indonesia, particularly since 2016-2020. Thus, Indonesian Islamic scholars have become an important element in Indonesian society which has been concretely proven to make religious moderation a shared issue and commitment, as echoed by Indonesian Religion Ministers such as Lukman Hakim, Fachrul Razi, and Yaqut Cholil Qoumas.