SELF-AWARENESS MOVEMENT: DERADICALIZATION OF STUDENTS' RELIGION UNDERSTANDING IN LAMPUNG PROVINCE

This research analyses the concept of leadership within transnational Islam tradition in Indonesia and their response towards democracy, particularly within three largest transnational organizations of Jama’ah Tabligh, Jama’ah Tarbiyah, and Hizbut Tahrir Indonesia (HTI). Based on an extensive literature study and in depth interviews, this research found that: first, leadership concept in the tradition of (1) Jamaah Tabligh is called “Amir” which is appointed through a dialogue (musyawarah). The Amir is responsible to preach ‘the da’wah ‘ala> Minhaj an-Nubuwwah (proselytizing Islam using Prophetic methods) through ‘khuru>j fi> sabi>lilla>h; (2) Jama’ah Tarbiyah is called “Majlis Syuro” as the highest body of the Islamic party which functions as “ahlul halli wal ‘aqdi” (the consultative assembly) in its political movement represented by Partai Keadilan Sejahtera (Prosperous Justice Party/ PKS); and (3) HTI is called “Khalifah” that calls for the system of ‘Khila>fah ‘ala> Minha>ji an-Nubuwwah’. Second, those three organizations have divergent responses regarding the practice of democracy in Indonesia. The responses are (1) Jamaah Tabligh chooses to be apolitical and let its followers whether to participate in the democracy or not; (2) Jamaah Tarbiyah supports the democracy system by establishing Prosperous Justice Party (PKS), and (3) HTI opposes democracy because the concept is born from the capitalist ideology, a kufr system as it created by human and is not taken from Shari’ah concept.. Keywords: Leadership. Transnasional, and Democracy

Disrupting Boundaries between Traditional and Transnational Islam: Pious Women's Engagement with Islamic Authority in Bosnia-Herzegovina

The contemporary Islamic landscape in Bosnia-Herzegovina is often depicted as marked by fault lines between different Muslim groups, many of which are described as products of foreign intervention. This paper argues that this image does not reflect the multiplicity of Islamic discourses and practices, and the many ways that Bosnian Muslims engage with, promote, and resist them on the ground. It explores how pious Muslim women can move between different approaches to Islam over time, engage with a range of Islamic actors simultaneously, and draw on their teachings selectively or situationally without necessarily claiming group membership. By engaging with a range of actors making competing claims to authority, women contribute to both the pluralization of Islamic authority and the continued relevance of authoritative actors. The paper argues that paying attention to pious women's practices allows us to challenge crude characterizations of the transformations of Islam in Bosnia and question the narrative of distinct Muslim groups at odds with each other.

THE CONCEPT OF LEADERSHIP OF THE TRANSNATIONAL ISLAMIC IDEOLOGY PERSPECTIVE AND RESPONSES TO DEMOCRACY PRACTICES IN INDONESIA

This research analyses the concept of leadership within transnational Islam tradition in Indonesia and their response towards democracy, particularly within three largest transnational organizations of Jama’ah Tabligh, Jama’ah Tarbiyah, and Hizbut Tahrir Indonesia (HTI). Based on an extensive literature study and in depth interviews, this research found that: first, leadership concept in the tradition of (1) Jamaah Tabligh is called “Amir” which is appointed through a dialogue (musyawarah). The Amir is responsible to preach ‘the da’wah ‘ala> Minhaj an-Nubuwwah (proselytizing Islam using Prophetic methods) through ‘khuru>j fi> sabi>lilla>h; (2) Jama’ah Tarbiyah is called “Majlis Syuro” as the highest body of the Islamic party which functions as “ahlul halli wal ‘aqdi” (the consultative assembly) in its political movement represented by Partai Keadilan Sejahtera (Prosperous Justice Party/ PKS); and (3) HTI is called “Khalifah” that calls for the system of ‘Khila>fah ‘ala> Minha>ji an-Nubuwwah’. Second, those three organizations have divergent responses regarding the practice of democracy in Indonesia. The responses are (1) Jamaah Tabligh chooses to be apolitical and let its followers whether to participate in the democracy or not; (2) Jamaah Tarbiyah supports the democracy system by establishing Prosperous Justice Party (PKS), and (3) HTI opposes democracy because the concept is born from the capitalist ideology, a kufr system as it created by human and is not taken from Shari’ah concept.

Transnationalism and Transnational Islam in Indonesia With Special Emphasis on Papua

Papua has experienced the threat of communal harmony between Christians and Muslims regarding the transnational Islam advent in Papua. The Tolikara Incident in 2015 and the latest one the banning of building the minaret of the Al-Aqsha Mosque in Sentani in 2018, to a certain degree, were part of transnational Islam influence in the region with a majority non-Muslim population. The presence of transnational Islam cannot be separated from the emergence of the public sphere in the country after the demise of the Suharto regime in 1998. This paper will explore transnational Islam in Papua by reviewing previous studies and discourse on transnational Islam in Indonesia. At the outset, the author will delve literature review on transnationalism and transnational Islam globally. Afterward, it will discuss the presence of transnational Islam, especially Salafi of Jafar Umar Thalib (JUT) in Jayapura and Keerom that has created tension and hostilities within Muslim communities, as well as toward non-Muslim. No doubt, Salafi faction of JUT has tried to promulgate or disseminate radical Islamic teaching through dakwah (propagation) and other activities that threaten Papua Land of Peace (Papua Tanah Damai). As a result, their presence has gotten resistance from some Islamic mass organizations and non-Muslims.

RELIGION AND PEACEBUILDING: A PRELIMINARY STUDY ON TRANSNATIONAL ISLAM AND COMMUNAL HARMONY IN PAPUA

Artikel ini bertujuan untuk memberikan kontribusi dalam memahami agama dan pembangunan perdamaian, dengan memfokuskan perhatian pada Islam transnasional dan perdamaian di Papua. Saya akan mendeskripsikan kehadiran agama (Islam dan Kristen), menampilkan bagaimana Islam transnasional hadir melawan latar konflik, bagaimana ia beroperasi di wilayah tersebut, secara khsuus faksi Salafi yang dipimpin oleh Jafar Umar Thalib dan bagaimana faksi Salafinya telah mengancam perdamaian di Papua.