Al-Islam Learning Development on Local Wisdom based: Efforts to Strengthen the Concept of Indonesian Students Religious Moderation

Studies about the integration value of students’ religious moderation have been conducted by many scholars, in fact, there are still limited studies on the relationship between them in the aspect of local wisdom. To fill the gap, this study aims to describe the value of Buginess local wisdom called Mattulu Tellue which can be found in the religious moderation material in Al-Islam learning in the Muhammadiyah University Bone, Indonesia to improve tolerance among students. This study deploys a qualitative method. This study found that lecturers of Al-Islam learning apply the local wisdom in the planning, implementation, and evaluation of learning to strengthen the value of religious moderation education based on Bugis local wisdom in al-Islam learning. Al-Islam learning with the theme of religious moderation based on the values of Bugis Bone Mattulu Tellue local wisdom has positive impacts on students which can contribute to society, especially in areas that are still full of culture and local wisdom in understanding the value of tolerance in the moderation frame. religious. Therefore, this study gives implications to contribute empirically, contextually, and policy.


INTRODUCTION
Radicalism and terrorism ideology is a highly trending phenomenon discussed in Indonesia recently. It is shown with the birth of various religious organizations that use various methods of violence to realize their group's mission (Mulyono & Mulyoto, 2017). Radical Islamic organizations have owned orientation, characteristics, and diverse variants. However, there are similarities among the various radical Islamic organizations, namely the implications of violent pathways (Brown & Saeed, 2015).
In recent years, one of the significant issues in the universities is the exposure of some students and campuses in Indonesia with radicalism based on a scientific study. According to Setara Institut (2019), the ten most popular State Universities have been contracted by radicalism ideology are Unibraw Malang, UIN Bandung, Unram, UIN Jakarta, UGM Yogyakarta, UI Jakarta, IPB, UNY, ITB, and Unair. The highest rate lies in ITB and IPB. While religious universities (PTK) are in UIN Sunan Gunung Jati Bandung and UIN Syarif Hidayatullah Jakarta (Brocker & Künkler, 2013). The statement regarding the radicalism virus spread on the campus was also reported by Ryamizard Ryacudu while serving as

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Minister of Defense, explaining that 23.4% of students in Indonesia had been contracted by radicalism ideology virus (Klapproth et al., 2018).
From the above phenomenon, it is necessary to strengthen the understanding of religious moderation to the societies, including the younger generation. The religious moderation values are very relevant to our nation's current condition, consisting of diverse cultures, tribes, religions, and races. The objective evidence of Islamic moderation was established by the long struggle of Indonesian Islamic history. Both Muhammadiyah and NU are two Islamic organizations with a myriad of experiences and contributions in fighting for Islamic moderation, either through educational institutions they manage, or socio-political-religious traces played (Shofan, 2019).
This research is a field research approach in terms of its approach (Ahrens & Chapman, 2006). Field research is used to examine the development of Al-Islam learning at Universitas Muhammadiyah Bone, one of the famous private universities in Eastern Indonesia, and examine the experience in transforming the Al-Islam learning curriculum.
The research was done by Nugraha in which he examined how the cultivation of Islamic moderation values applied by AL-ISLAM teachers to all aspects of learning that include planning, working, and evaluation. (Nugraha et al., 2020). Another study explained the internalization of Islamic moderation value through Islamic Religious Education (Al-Islam) in Public Universities (PTU). The Internalization model is applied directly to lectures, learning tutorials, seminars, and alike in a face-toface way. Similarly, the evaluation process is tested using Islamic insights through oral and written tests in periodic reports by lecturers and tutors (Purwanto et al., 2019).
The previous studies abovementioned still revolve around discussing strategies to prevent radicalism through understanding religious moderation in general. It has not been seen how to address the religious moderation education values in the cultural sphere or local wisdom. Similarly, studies linking the learning process and the religious moderation theme based on local wisdom have never touched the researchers. Therefore, to fill the void of the previous research, this study is present to answer the relevance between the concept of religious moderation and the values of local wisdom that have never been explored by the previous research that relies only on religious moderation in general

The Concept of Religious Moderation
In the Islamic perspective, moderation cannot be described in its form except after being summarized on basic principles of unity, namely: flexibility, openness, honesty, and compassion (Islam, 2020). It is no wonder that the Rabithah Alam Islami (World Muslim League) organization at an international conference in Mecca attended by 500 Muslim scholars from 66 countries established the above principles as the event's theme (Junaedi, 2019). According to Afrizal Nur and Mukhlis, the practice and understanding of religious deeds of every moderate Muslim have the following characteristics: Tawassuth (taking the middle way), Tawazun (balance), I"tidal (straight and firm), Tasamuh (tolerance), Musawah (egalitarian), Syura (deliberation), Ishlah (reform), Aulawiyah (priority), Tathawwur wa Ibtikar (dynamic and innovative), and Tahadhdhur (civilized). According to Abudin Nata (Marzali, 2020), Islamic educational institutions can ideologically infuse good concepts and values in moderate Islam into their educational goals to produce moderate Islamic education.

The Local Wisdom Motto "Mattulu Tellu."
Local wisdom is the paradigm and concept of knowledge and methods of life in the form of local social action (Fajarini, 2014) reflected in the values and behavior of a nation. Juvenile delinquency and deviant behavior can be prevented if adolescents filter modernization with the local wisdom values. Therefore, the nation's values, such as harmony and cooperation, can be functioned to respond to any environmental change without losing national identity, integration, and internalization of the local wisdom values that become the pillar of the family to overcome social problems in all ages, both physically, psychologically, socially, culturally, and spiritually in realizing healthy and prosperous adolescents (Nuruddin, 2016).
The local wisdom value in Bugis culture "Mattulu Tellu" (sipakatau, sipakainge, and sipakalebbi), commonly abbreviated as 3S, is still greatly radiated in the daily social interactions of the community. Erman Syarif et al. (2016) suggest that the Bugis local wisdom culture, known as three sipa', can be used as a guideline in social life. Sipakatau means the principal or source of open behavior that means mutual IJAE Page 81 tolerance on the role of human life. The word sipakalebbi, on the one hand, means the second value in which it can drive respectful behavior towards others. These values suggest always being consistent in treating each other wisely and looking at others based on their strengths, furthermore, as an embodiment that provokes consistency in supporting the two existing values that are more popular in the community on the term sipakainge (Wahid et al., 2019).
The culture has been the principle for many years 13. The researcher chose to examine the local wisdom of Bugis because the Bugis population in Indonesia has reached 6,415,103 people (Syarif et al., 2016). It means that so many Bugis societies spread throughout the archipelago. However, wherever they are, if they can understand the value of religious moderation and its relevance to their local wisdom values, then the brotherhood of community in this country will remain solid. The third reason, the researcher observed the lack of understanding of the society in the region (inland) about religious moderation terms and radicalism. The value embodied in the concept of Mattulu Tellue is very appropriate to be used in the provision of da'wah among the Bugis community, including in the scope of Muhammadiyah Higher Institutions as one of the institutions oriented to Islamic Syi'ar. The Mattulu Tellue concept used as da'wah material in learning will at least reinforce students about the urgency of Muslim unity in countering the radicalism practice, including the ideology of terrorism, as the author examined in this study.

The Problems of Learning Al-Islam
The problems in scientific research are often defined as a gap between expectations and reality. Thus, there is a need to achieve something as expected. The success of learning is primarily determined by how far teachers can minimize or solve learning problems: the fewer learning problems, the greater the chances of student learning success, and vice versa.
There are three types of learning problems: first, methodological problems related to efforts or learning processes concerning the delivery quality of Al-Islam material, the quality of interaction between teachers and students, the quality of facilities and elements development in learning. Second, the cultural problems related to the characters of a teacher in addressing or perceiving the learning process. Third, the social problems, namely problems related to relationships and communication between teachers and other elements that exist outside the teacher, such as the lack of harmony between teachers and students, between school leaders and students, even among fellow students (Siti Agustina et al., 2019). There are several approaches in overcoming the problem of Learning Al-Islam, one of which is the cooperative learning approach. Rohmun Ulum pointed out that the implementation of cooperative learning approach to Al-Islam learning in one of the High Schools in Indonesia shows that there are several things that teachers need to carry out, such as, there are some students required adaptation to their new group which becomes the teacher's input in implementing the cooperative learning approach (Ulum, 2018).
Furthermore, Zainal Arifin argued that to overcome the problem of Learning Al-Islam, teachers must have the appropriate method to teach a lesson, one of which is with the Think, Talk, Write (TTW) strategy. Implementing the Think, Talk, write strategy at Muhammadiyah Junior High Schools in Paciran, Lamongan, has been going quite well. Because in its application, there are no obstacles or problems, as well as the implementation of think, talk, write strategies have contributed to children's education in Muhammadiyah junior high school, especially in helping teaching and learning activities in class (Arifin & Firmansyah, 2020).

Contribution
This article presents some understanding based on religious moderation derived from Bugis local wisdom. On the one hand, we aim to integrate the concept of religious moderation based on local wisdom in Al-Islam learning which will have implications for institutions or universities in improving the understanding of the religious tolerance values in the learning curriculum. We state that this research is feasible and efficient through several related studies.

The Paper Structure
This paper is structured as follows: The initial section introduces the introduction, including the concept of religious moderation, the local wisdom values, and the problem of Al-Islam learning. Besides,

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it presents a framework for checking al-Islam learning models based on religious moderation and local wisdom applied to the learning framework.

Al-Islam Learning Model Based on Bugis "Mattulu Tellu" Local
In this study, three lecturers of Islamic Studies are a member of Muhammadiyah observed by the researcher. The observations made by the researchers focus on three things, namely the learning methods used in learning, the learning steps, and learning situations that occur during the learning activities. The method used is entirely appropriate. However, the lecturers should pay more attention to the students to make the learning situation more effective/efficient. Efforts to build religious moderation through Al-Islam learning at Universitas Muhammadiyah Bone were carried out by providing learning to students about the methodology of Islamic teachings comprehension. Al-Islam lecturers conducted it by educating on respecting other Muslims' opinions, including the different perceptions among students themselves. The model of Al-Islam learning based on Bugis local wisdom "Mattulu Tellu" has the following objectives: first, students can understand the importance of a Muslim in knowing and learning the method of understanding Islam based on local wisdom "Mattulu Tellu." Second, understand the rules, provisions, and signs in understanding Islam based on the religious values of religious moderation, appreciation (Mappakaraja), responsibility (Getteng), and simplicity (Tawazun / Assiwempengeng). The peace values (Islah / Makkita Malampe), happiness (tatawur wa iktibar / Asennangeng), and humility (Tahaddhur / Mappakkeade) are implemented to the application aspect. Then in the evaluation aspect of learning, facilitators implement the honesty values (I'tidal / Lempu), tolerance (Tasamuh / Tennga-tennga), and cooperation (Syura /