Modern Islam, Politics, and the Making of Religious Commodification Among Female Members of Majelis Taklim Circle in Bandar Lampung, Indonesia

Despite the common belief in society about the declining fate of religion in time of modernity, everyday behaviors of religious societies have shown that religion has been increasingly commodified for political purposes. This article aims to study the ways in which modernity has enabled the dynamic use of religious commodification in political sectors. Its main question is how political leaders have used religious doctrines, values, and symbols for gaining their electoral supports. Data of this research is collected through surveys among female Muslim members of Islamic learning circles (majelis taklim) in Bandar Lampung, the biggest city in the province of Lampung, where religious learning circles have increasingly flourished in the last few years. This research finds out ample evidence showing the significant influences of modernization and commodification of religion in determining political behaviors of the female members of Islamic learning circles. Modernization in the context of this research is defined as knowledge, urbanization, increased income, technological progress, social norms, social interaction, social institutions, and commodification of religion is identified as the acts of making religious teachings and activities as a commodity, empirically manifested in the form of transforming social relations into economic relations (relation oriented for economic interests, materialization of a thing spiritual).

Sufi Authority in “Post-Modern” Muslim Societies

While the beginning of the 21st century demonstrated the emergence of various distinctive styles of Sufism, the existing studies of Sufi practice and discourse in various countries across the world illustrate how social modern forms and techniques are now among the conditions of possibility for a great many movements that are concerned to extend the Islamic tradition, traditions of practice and piety. Yet, modern scholarship represents relatively little known area of Sufi leadership tradition as well as the role of shaykh as a mediating agent in Muslim societies. Fulfilling this scientific gap, this paper is aimed at examining the ways in which we could better understand the role of Sufi shaykh and the production of their authorities in post-modern Muslim societies. In doing so, the paper gives ample emphasis on theoretical discussion about tradition in mystical Islam, and about the ways in which such tradition gives influence to the mediating role played by a Sufi shaykh in society, with a particular case study of the Naqshbandiyah tradition in West Sumatra, Indonesia. This paper reveals the important dimension of traditions of how Sufi shaykhs practice the ideal of Prophet as spiritual masters, within the regional form of Islam, or as mediating shaykhs today, that enable Muslims to pursue a spiritual path within the conflicting situations and pressure of modern life.

Religious Contestation in Rural Area Cigugur Kuningan West Java, Indonesia

Religious harmony has become a fundamental challenge in a pluralistic society like Indonesia. Although this diversity has in many ways created space for cooperation, interfaith contestation remains open and prone to conflict. This article discusses religious contestation in rural area Kuningan, West Java, between Muslims and Madraism. a local syncretic religious stream, on the one hand, and Catholicism on the other. The work is aimed at explaining why, and how the contestation occurs, and what is the impact of the contestation on social life. The research data obtained through observation and interviews with certain individuals who were selected through purposive non-random sampling technique. The study finds out that the competition began with differences in views between two local Islamic religious leaders, Muhammad Thohir and Muhammad Rais, which led to heretical assumptions about Muhammad Rais and his followers (Madraism) which was followed by pressure and intimidation. To “save” their religious beliefs, Madraists converted to Catholicism. However, the conversion is not complete as the followers are reluctant to get baptized because they still want to practice their old beliefs. Such conversion, thus, simply to protect themselves from external pressures.

The logic of the Qur'an in the Book al-Qistas al-Mustaqim by al-Ghazali

In Islamic history, logic has been controversial. Some scholars forbid it, but others make it obligatory. This paper wants to describe how the logic built by the Quran is based on the contents of the book al-Qistas al-Mustaqi. This study is prominent in order to get a wider notion of logic in Islamic thought because by far the science of mantiq by many thinkers simply regarded as a copy of Greek logic. Moreover, to strengthen the relationship between philosophy and religion as well as to expand the fact that the Quran is rational. The main question to be answered is what is the logical form of the Quran in arguing in the book al-Qistas al-Mustaqim. In conclusion, it was found that the Quran already has principles in thinking. The Qur'an is not only a source of knowledge but also a parameter of knowledge. There are three parameters to weigh the Qur'an, namely ta'adul (equilibrium), talazum (equivalence), and ta'anud (contradiction). Anyone who intends to be safe in thinking should follow the way of thinking taught by the Qur'an. Those guidances are written by al-Ghazali in the book of al-Qistas al-Mustaqim as well as a refutation of the way argue from Ta'limiyah group.

Comparing the Concept of Ideal State Through the Lens of al-Farabi’s and Augustine’s Perspectives

This research is a comparative analysis over the concept of an ideal state according to the perspective of a Muslim philosopher, Al-Farabi and that of a Christian philosopher, Augustine. It is an interfaith study that is based on a library research. The main data are collected through the book of Arā 'Ahl al-Madīnah al-Fādilah by al-Farabi and The City of God, by Agustinus, before they are analyzed with a hermeneutic approach. It argues that there are some similarities between Al-Farabi’s and Augustine's thoughts on the concept of ideal state, as well as a few differences. According to al-Farabi, an ideal state is the one that is led by a prophet or a philosopher, because, like the heart in a human body, the leader occupies a central position and is highly decisive. An ideal state according to Augustine refers to the concept of the city of God or the heavenly city, which is resided by innocent people, or sinners who have received God’s repentance. In this regards, the opposite of the City of God is the City of Man, in which all sinners are living their lives.

Implementation of Pluralism Values in Indonesia and Its Relevance to The Medina Charter

Violence due to religious conflict is still becoming one of the problems faced by almost all countries, including Indonesia. Religious doctrine is often understood so narrowly that it imprisons its adherents in religious exclusivism and triggers conflict. In the context of a pluralistic Indonesian society, anticipatory efforts need to be made so that violence in the name of religion can be avoided. One of the efforts is by strengthening the values of pluralism. This article examines the implementation of the values of pluralism among the people of the village of Hanura Pesawaran Lampung while looking for its relevance to the values of pluralism that exist in the Medina Charter. This study is a field research using a qualitative approach. This study is field research using a qualitative approach. Data were obtained by observing, documenting, and interviewing community leaders in the village of Hanura. The results showed that the people of Hanura village had implemented pluralism values well. This can be seen from three indicators, namely: recognition of equal rights and obligations, the existence of social coherence, and community tolerance. These three things are following the values of pluralism in the Medina Charter. In conclusion, the life of Hanura villagers can be used as a model of the implementation of the values of pluralism in society.

Verbal Violence in Sunni-Shia Debate: Al-Munazarāt Baina Fuqahā' al-Sunnah wa Fuqahā' al-Syi'ah Book Study

Sunni – Shia polemic becomes issues depict the debate in Islamic discourse. Even though it starts from political issue, while in its progress meddling in theology area to justify the truth of each other. In this context, verbal violence often occurs to attack, hurt, insult, or weaken the opponent. This paper will discuss verbal violence in the Sunni – Shia polemic as has been written in al-Munazarat baina Fuqaha' as-Sunnah wa Fuqaha' asy-Syi'ah book. The paper focuses on discussing the form and the factor behind these violences. The study is conducted using qualitative descriptive analysis method. The research result shows that the verbal violence found in the text quite varied, which are verbal violence in the form of satire, accuse or defame, mock, intimidate, curse, and threaten. Factors that cause violence also vary. However, the main factor of verbal violence is when the speaker is carried away by the critical situation of the debate. Other influencing factor is the speaker feels proud of himself or group, disappointed, hatred, and power relation. This article concludes that verbal violence can be found in debate on Islamic religious discourse.

The Radical Islamic Movement in Indonesia: Roots and Factors

Radicalism has become one of the recent world problems faced by many countries, including Indonesia. The radical movement in this country is growing rapidly, especially after the reformation era. The spirit of democracy has provided opportunities for radical Islamic groups to express their beliefs openly and use religious symbols in their religious and social movements. This article aims to analyze the historical roots of radicalism in Indonesia and the factors that influence it. This article uses descriptive qualitative methods. The results of the study indicate that the radical movement in Indonesia can be traced from the tendency of groups trying to realize the Islamic State system (the khilafah) in Indonesia. This tendency can be found in several radical groups such as Darul Islam (DI/TII), Jama'ah Islamiyah, Hizb ut-Tahrir Indonesia (HTI), Laskar Jihad, Laskar Jundullah, Laskar Fisabilillah, Islamic Defender Fronts (FPI), and Preparatory Committee for the Application of Islamic Sharia (KPPSI). The study concludes that radicalism in Indonesia is the response of Muslims to the social, economic, and political conditions of Muslims in Indonesia.