Urban Muslim Research Articles

BUILDING A DIGITAL-BASED (POST-PANDEMIC) MODERATE MUSLIM URBAN COMMUNITY: REFLECTION ON THE INTERPRETATION OF DA’WAH VERSES

Extremism is a common problem that needs to be resolved by various parties. One of the causes of extremism is the paradigm of primordialism and ethnocentrism. This paradigm holds that individuals or groups themselves are the best and tend to demean other groups. Socio-religious changes due to the Covid-19 pandemic have exacerbated the situation of a pluralistic Indonesian society. This has even permeated through the cyberspace. This article reflects on the interpretation of the verses calling for a response to the post-Covid-19 condition of Muslim urban communities. This article aims at maintaining the harmony of Indonesian society, especially urban Muslims, while at the same time reinforcing a moderate attitude after the outbreak. This study uses a qualitative research method with a content analysis approach. This article concludes that the reflection of these da'wah verses leads to the importance of digital da'wah as a means of building (post-pandemic) moderate urban Muslim communities by upholding the goals of Islam, namely rahmatan li al-‘alamin, and collective benefit. There are six ways to build a moderate, digital-based Muslim urban community: First, through media literacy and digital literacy; second, a preacher must have the courage to expose his potential; third, grounding the content of moderation on social media; fourth, forming a group of moderate-minded digital media account managers; fifth, strengthening collaboration with influencers (people who are influential in social media); sixth, courteous communication.

THE URBAN MUSLIM THOUGHT IN THE AGE OF INFORMATION: THE MUHAMMADIYAH’S DIGITAL QUR’ANIC INTERPRETATION

The advances in information technology change human movement in all aspects, especially urban Muslim communities. The urban Muslim communities such as the Muhammadiyah respond to the technological movements by doing the digital interpretation. This research analyzes the interpretation of the Muhammadiyah which focuses on Tafsir at-Tanwir through the Tarjih Channel of Majelis Tarjih and Tajdid PP. Muhammadiyah. The research addresses two points, namely: the method and the character of digital interpretation by Muhammadiyah presented in Tarjih Channel YouTube. This research uses the descriptive analytical Qualitative in analysing the data. The Data were collected by data condensation, reduction, presentation, and data conclusion. The results of the research show that: 1) a new form or a new media of interaction with the Qur’an in digital era, 2) the tahlily and the maudhu’i methods which are contained in presenting Tafsir at-Tanwir, and 3) the Tafsir at-Tanwir takes part in the development of contemporary interpretations, especially in the dissemination of interpretations digitally. in addition, another contribution is Muslims are now closer and easier in accessing in Qur’anic interpretation than before. These findings indicate that the urban Muslims, especially the Muhammadiyah, contribute to da'wah through the interpretation of Qur'anic verses in digital media on the tarjih channel.

URBAN MUSLIM EDUCATION AND HARMONY IN DIVERSITY: ISLAMIC EDUCATION AT CHRISTIAN MAJORITY SCHOOL IN MANADO CITY

This study aims to determine a pattern of harmonization of urban Muslim education in interfaith relations and forms of harmonization in Christian-majority schools in Manado. This research was qualitative research through a case study method. The research data were collected through in-depth interviews, focus group discussions (FGD), observation, and documentation. This research was conducted at the Manado State Senior High School, with the research subjects are the principal, teachers, and students. The results show that the first pattern of harmonization that occurs in urban Muslim education in the city of Manado is accommodation. Second, harmonization of urban Muslim education in Manado occurs in four forms, namely: (1) the existence of Islamic religious teachers; (2) the availability of Islamic education facilities and infrastructure; (3) the ease in performing praying for Muslim students and teachers; (4) the freedom to wear Muslim clothing for women and to use symbols of the Islamic religion in the school; and (5) the facilitation provided by the school to celebrate Islamic holidays (PHBI).

NGOs CONTESTATION ON ISLAMIC HIJRI CALENDAR IN URBAN MUSLIM SOCIETY IN INDONESIA: FROM AUTHORITY TO IDENTITY

This article discusses on religious contestation on determination of Islamic Calendar in Urban Muslim society in Indonesia. An Indonesian Islamic calendar discourse is always dominated by Nahdatul Ulama and Muhammadiyah as two largest Islamic NGOs. The choice of individuals from this group to fill the office of Minister of Religious Affairs, the official authority, is a sign of the domination amongst these mass organizations. To analyze the contestation of religious authority, this paper recommends the application of an analytical framework of the Gramsci’s hegemony theory which illustrates the contestation between them. Data were gathered through in-depth interviews with the two organizations' experts in Islamic astronomy, which were then evaluated using a descriptive approach. The finding of this paper reveal that the contestation between Nahdatul Ulama and Muhammadiyah not only in relation to the power, but also strengthening the identity of each group to shows their power on Islamic Calendar discourse in Indonesia.

RELIGIOUS MOBILITY AND IDENTITY IN THE LIVES OF URBAN MUSLIM SOCIETY IN AUSTRALIA: AN ANATOMY OF RELIGIOUS PRACTICE

This article discusses religious mobility in the lives of urban Muslim society in Australia by investigating organizational projects and religious practices. This paper uses ethnographic fieldwork consisting of in-depth interviews and hang-out in the organization meeting and gatherings among urban Muslim society in Australia. This paper argues that although urban Muslim society in Australia is associated with a Muslim minority, they contribute significantly to the development of Islamic education, Islamic altruism, and spirituality performance. Urban Muslim society in Australia demonstrates social sensitivity by establishing social institutions to show their embodied Muslim identity, such as Islamic Society of Melbourne Eastern Region (ISOMER) in Melbourne, Islamic Science and Research (ISRA) in Sydney, and Australian Sufi Association (ASA). They show their religious mobility as well as their religious practices as part of an agent of social change by promoting community engagement as an embodiment of social solidarity.

Asserting Religiosity in Indonesian Muslim Urban Communities through Islamic Education: An Experience of Indonesia

Urban Muslim communities in Indonesia are growing in different cities. Not only as a forum where social interaction is established among Muslims, but also this urban Muslim community is transformed into a social institution, which is unique, and influencing the social order. There are various forms of urban communities, and one of them appears in the form of a majelis taklim (taklim-assembly): a community, which was established independently, and non-formally by the Muslim community. In its development, the majelis taklim was transformed into a non-formal educational institution that can increase the religious knowledge of the pilgrims, or participants who joined the majelis taklim. In this regard, the problem that arises is whether the existence of the majelis taklim and its Islamic learning process, automatically increase the religiosity of participants or pilgrims. In this case, this study aims to assert religiosity in Indonesian urban communities, through the influence of majelis taklim Islamic learning motivation and satisfaction on religious cognition and attitude. The Stata 16.0 multivariate regression analysis was also used to select 348 participants from 24 provinces. In this process, both the motivation and satisfaction of Islamic learning dynamically contributed to two religiosity dimensions of the urban communities (Majelis Taklim), namely cognitive and attitude. The results showed that religiosity was a complex concept not increased by just one dimension of a set of variables. However, it needs to be systematically improved through multiple variables. Keywords: Gender, Learning motivation, Learning satisfaction, Muslim urban communities; Majelis Taklim, Religiosity, Urban communities

Nasionalis-cum-Nahdliyin: a new identity for nominal Javanese Muslims

This article discusses contemporary developments in Islam in Indonesia by specifically looking at Muslims living in rural Java. Whereas most studies examine urban Muslims and mostly define Islamization that leads to the emergence of the middle class and the so-called “conservative turn,” this article offers a brief discussion of the transformation of non-practicing Muslims or abangan. Through fieldwork in a remote village in Tulungagung, East Java, the article argues that the massive Islamization in contemporary Java has invited the abangan to construct their new identity of Nasionalis-cum-Nahdliyin. While the term “Nasionalis” refers to a modern ideological category, “Nahdliyin” represents a mode of religiosity that confirms local customs and traditions. Looking at their communal ceremonies, such as yasinan-tahlilan, this new identity has given the abangan a means to maintain their communal bond with their ancestral spirits on the one hand and community cohesion on the other. These communal activities are an amalgam of santri and abangan traditions with which the latter exercise their communal piety in the public space.

Representation of the Meaning of the Expression of Hijrah for Urban Muslim Community through Instagram: A Virtual Ethnographic Study

The representation of the meaning of the expression of hijrah in the space of urban society is not only present in natural daily social life spaces but also in virtual spaces. The meaning of the expression hijrah in this study was traced through the hashtag hijrah (#hijrah). Hijrah is an interesting socio-religious phenomenon observed in urban Muslim communities. Hijrah between them is not just a spiritual phenomenon but has developed into a lifestyle trend. Hijrah has also developed into a social movement that forms a strong group identity. Through the virtual ethnographic method and the social representation theory approach, it was found that the expression of hijrah displayed on Instagram contains many meanings. First, hijrah is a persuasive tool in a business context, building account popularity and spreading religious values. Second, hijrah is a representation of self-existence. Urban communities express their physical and mental religious identity through content with #hijrah. Third, the expression through #hijrah also represents the values ​​of self-change in terms of style of dress, changes in pious behaviour with a high sense of spirituality, positive changes in social behaviour, the realization of a harmonious family, and sensitivity to religious education and religious history. Fourth, #hijrah represents the movement of an Islamic group, especially the Salafi community. Representasi makna ekspresi hijrah dalam ruang masyarakat urban tidak hanya hadir dalam ruang kehidupan sosial nyata sehari-hari, tetapi juga melalui ruang virtual. Makna ekspresi hijrah dalam penelitian ini ditelusuri melalui melalui hashtag hijrah (#hijrah). Hijrah merupakan fenomena sosial keagamaan yang menarik diamati pada masyarakat muslim urban. Hijrah di antara mereka tidak hanya sekedar fenomena spiritual, tetapi telah berkembang menjadi tren gaya hidup. Hijrah pun telah berkembang menjadi gerakan sosial yang membentuk identitas kelompok yang kuat. Melalui metode etnografi virtual dan pendekatan teori representasi sosial, didapatkan bahwa ekspresi hijrah yang ditampilkan melalui instagram mengandung banyak makna. Pertama, hijrah merupakan alat persuasif dalam konteks bisnis, membangun popularitas akun, hingga menyebarkan nilai-nilai keagamaan. Kedua, hijrah merupakan representasi eksistensi diri. Masyarakat urban perkotaan menuangkan identitas diri yang religius, baik secara fisik maupun batin, melalui konten-konten dengan #hijrah. Ketiga, ekspresi melalui #hijrah juga merepresentasikan nilai-nilai perubahan diri dalam hal gaya berpakaian, perubahan perilaku shaleh dengan rasa spiritualitas yang tinggi, perubahan perilaku sosial yang positif, perwujudan keluarga harmonis, serta kepekaan terhadap pendidikan agama dan sejarah agama. Keempat, #hijrah merepresentasikan gerakan suatu kelompok Islam, utamanya komunitas salafi.

Reading the Margins as Central: Representations of domestic servants in Nazir Ahmed and Ismat Chughtai’s literary works

ABSTRACT This paper revisits the Urdu literary works of Deputy Nazir Ahmed and Ismat Chughtai to unravel the changing ways in which they depicted the servants and servant-like characters in their description of the north Indian middle-class urban Muslim household in the late 19th and first half of the twentieth century. It argues that fiction writers like Ahmed had a conception of the respectable household that envisaged a strict control over the conduct of the servants with a view to curb their ‘corrupting influence’ on the women and children of the family. Nazir Ahmed’s preoccupation with the reform of the Muslim sharif household in the light of their declining economic and political status shaped his attitude towards domestic servants and lower classes in general. In contrast, writing in the early and mid-twentieth century, Ismat Chughtai and other ‘daughters of reform’ began questioning the politics of the sharif household, much of which was accepted by the previous generation of writers, mostly reformists, as unproblematic. Chughtai used her writing as a site of criticism against a social and political system that she viewed as unjust and exploitative. In her works, domestic servants are essentially presented as an exploited class with a voice of its own. In her stories, domestic servants express their opinions, and by doing so, expose the narrowly conceived worldview of the sharif middle class. Taken together, the two authors separated by nearly three decades, represented contrasting views through the decades of the late nineteenth to the early twentieth century. The paper addresses a neglected field of social-literary history: the presence and place of domestic servants in the politics of constructing new norms for the household and for the nation.

Conjunctions of Islam: rethinking the geographies of art and piety through the notebooks of Ahmet Süheyl Ünver

How should we understand the relationship between artistic practice and religious devotion? This paper answers that question through a close engagement with the archive of the artist, teacher, doctor, and writer Ahmet Süheyl Ünver (b. 1898–d. 1986). Working from notebooks and archival files produced about Eyüp, Istanbul’s most important Muslim district, I offer the concept of ‘conjunctions of Islam’ to develop two linked arguments. First, Ünver’s work challenges essentialist invocations of ‘Turkish’ or ‘Islamic’ art. Instead, his work shows us how these terms are historically and geographically specific, embedded within networks of people, places, objects, and histories. Second, Ünver also shows us how definitions of Muslim identity trace geographies other than the territorial nation. Indebted to discussions of relational place-making and topology, my use of conjunction helps us see the making of an urban Muslim self in a new way. In doing so, this article extends recent cultural geographic discussions about skill and creativity, provides a new perspective on the geographies of Islam, and enriches our ability to explain how complex forms of the past are articulated in contemporary Turkey.

The Religious Pattern of the Urban Community: a Study on an Nahl Islamic Study Congregation in Pilahan, Rejowinangun Village, Kotagede, Yogyakarta

Abstract
 Changes in public awareness of the value and appreciation of a religion are characterized by increasing religious awareness in the middle of communal life which is called a social reality. This also happened in the an Nahl Islamic study foundation.This study aims to determine the pattern of religiosity and the background of increasing religiosity in the an Nahl Islamic study congregation. A qualitative study was used in this study, starting from determining the location, subject and object of research, data collection methods, data analysis techniques, and data validity tests that produce data to explore the findings on the diversity of the city's Muslim community which is centered on the an-Nahl recitation congregation who have difference patterns. The emergence of the formation of the religious pattern of the urban Muslim community at the an Nahl Islamic study foundation is influenced by several factors ranging from internal factors, namely factors originating from the individual congregation itself, to external factors in the form of supporting facilities for the implementation of an Nahl Islamic study. There were two religious’ patterns, namely traditional Islam presented by NU and modern Islam presented by Muhammadiyah.

Hybrid Identity of Urban Muslim Youth: The Case of Teras Dakwah Yogyakarta

This paper describes the phenomenon of hybrid identity among young urban Muslims in the popular da'wah movement in Yogyakarta. This research takes a case study of Teras Da'wah by using an ethnographic approach. This research argues that today's da'wah movement is oriented towards market Islam or market religion. The consequence of this market Islam is that it gives birth to a distinctive da'wah movement, namely the identity of young Muslim hybrids who appreciate various Islamic ideologies. In addition, their hybrid identity also has an impact on how Teras Da'wah appreciates symbols of popular culture such as developing an office or da'wah center resembling a modern cafe, using social media and slang dictions in preaching, and using contemporary da'wah themes. It also uses music, films, futsal and hanging out culture as an instrument of da'wah. This puts da'wah in a form that fits the identity of urban Muslim youths, who are pious and modern

Tren Berjilbab Kalangan Muda Muslimah Urban di Yogyakarta: Tinjauan Antropologi Islam Talal Asad

This article examines the hijab trend among young urban Muslim women in Yogyakarta. This trend in practice is not only related to religious practice. This trend is also related to the existentialist aspect, namely identity as a true Muslim woman. The choice of urban Muslim women's hijab, both size, and model, is an indicator of the relationship of existentialist aspects to this trend. This research uses qualitative methods with this type of field study. To see it, the author uses the Islamic anthropology Talal Asad. Two points are outlined; first, what and how is the basis of Islamic reason (Qur'an and Hadith) when talking about hijab; second, how and to what extent discourse and social relations affect the meaning of the veiled trend. As a result, Q. 24:31 and Q. 33:59 are two verses of the Qur'an that specifically speak of this term. Both are used in legitimizing the legal status of the hijab (closing the aurat). Understanding the two verses has two tendencies, some interpret the verse in a strict sense; textual, others tend to be more adjective; non-textual. The trend of hijab among young urban Muslim women in Yogyakarta has a meaning not only limited to the problem of carrying out religious orders as stated in the Qur'an, but also related to identity status, the ideology that accompanies it, and the process of commodification.

BRANDS OF PIETY? Islamic Commodification of Polygamous Community in Indonesia

The interrelation between the Islamic faith and consumerism has evoked abundant of religious expressions among Indonesian Muslims as well as identity contests and public piety. Despite the fact that consumerism is irrelevant to many developed countries and has shifted into post-consumerism culture, Indonesian Muslims are keen on practicing consumerism in every aspect of life, including religious practices. This article discusses religious commodification aspects within the practice of polygamy among Indonesian urban Muslims, especially the trend of polygamous marriage promoted on online media . It is through virtual ethnography methods on two distinctive polygamous groups, namely Forum Poligami Indonesia (Indonesian Polygamy Forum) and Rabbanian Family , that the data were gathered. We propose that polygamy has become commodified like any other economic objects due to freedom of expression brought about by democratic atmosphere and development of online media. Moreover, the rise of popular Islam that has conservative tendency, as expressed by middle-class Muslims in Indonesia, has become a strong indication of such a practice.

Islamic Fashion: Subversion or Reinvention of Religious Values?

The embedding of Islam in capital markets has given way to the emergence of an urban Muslim culture in the West resulting from an alliance of consumerism and religious practice sometimes dubbed as “Cool Islam” or “Pop-Islam”. This movement refers to young Muslims abiding by religious practices while adopting the codes of youth and pop culture. Islamic Fashion is one example of this movement. Using frameworks from value theory and drawing on empirical data from the Islamic Fashion sphere, this article explores the intricacies between the consumerist values of products associated to Cool Islam and the traditional values it subverts and reinvents, suggesting, beyond the critique of consumerism as corrupting spirituality, that it may lead in fact to the revitalization of faith for Muslims living in the West while paving the way for plural exegesis of religious scriptures for Islam as a cult.

The Trend of Hijrah: New Construction of Urban Millennial Muslim Identity in Indonesia

The emergence of the hijrah movement in Indonesia, both in public and virtual public spaces, marks the revival of the spirit of Islam in the country. This study examines the following issues: how do urban millennial Muslim communities interpret hijrah?; what is the new construction of urban millennial Muslim identity in Indonesia?; and what is the tendency of the preferences of urban millennial Muslims towards the literacy of Islamic da'wah content? This study uses qualitative methods. The survey population was millennial Indonesian urban Muslims, while the study sample consisted of 110 urban millennial Muslims in the Greater Jakarta area. The results of the study indicate several things. First, the millennial generation of urban Muslims interpret hijrah as "changing attitudes, behavior and lifestyles in a direction that is better in accordance with Islamic values". Second, hijrah has represented an urban Muslim identity constructed as "Devout Muslims", which is characterized by the piety of individuals in public spaces, adherence to the practice of worship, and the use of religious symbols or identities inherent in the activities of urban Muslim community life. Third, in the perspective of economic sociology, hijrah is not only a religious phenomenon but also the behavior and lifestyle of contemporary urban Muslim societies. Fourth, the hijrah community is a liquid community because it is not bound by the same background (ideology or religious social organization). Fifth, the most common source of da'wah literacy followed by hijrah Muslims is YouTube (46%). The most preferred ustadz is Hanan Attaqi (45.45%).

BUDAYA POPULIS DALAM DAKWAH ISLAM

Urban Muslims are one of the unique communities in society. This can be seen from the symbolization of urban Muslims that is different from traditional Muslim societies, in Islamic films. Urban characteristics in Indonesia's populist culture show the dialectic of urban Muslim life in the face of a socio-religious context. Urban Muslims are required to actualize themselves in complex urban life with social class conflicts, social deviations, and cultural orientations. This article aims to identify the symbols of urban Muslims in film when God falls in love using interpretive symbol analysis using Roland Barthes' semiotic theory. This article concludes that the symbolization of urban Muslims in populist culture Islamic film is concentrated on three things: 1) visual communication 2) narrative 3) storyline contextualization. Urban Muslims have unique symbol characteristics 1) religious tolerance 2) anti-establishment 3) self-actualization 4) self-satisfaction oriented.

Practising Sunnah for Reward of Heaven in the Afterlife

ABSTRACT This article discusses the recent phenomenon of more women wearing a cadar (niqab) in Indonesia, particularly among relatively young, urban Muslim women. Although there has been quite a few studies about wearing the hijab and Islamic clothes in Indonesia, there remains a dearth of research on the wearing of a cadar. Most previous studies have discussed it as a practice that is distinctive among women in limited groups, such as the Salafis. However, the number of cadar wearers has increased rapidly in recent years, such that it has now become a controversial issue in society. This study is based on the narratives of interviewees in their twenties to forties who wear cadar in Jakarta, Bandung and Makassar, as well as an analysis of the teachings of some preachers and the social media posts of influencers who encourage women to wear it. It describes the expansion of cadar wearing among urban Muslim women and discusses its continuity from the rise of veil wearing in the past.

Sekolah Islam (Islamic Schools) as Symbols of Indonesia's Urban Muslim Identity

AbstractThis article discusses the relationship between Sekolah Islam (Salafism-influenced Islamic schools) and urban middle-class Muslims. Based on ethnographic fieldwork in the City of Serang (Kota Serang), near Jakarta, this paper argues that these conservative and puritan Muslims demonstrate their Islamic identity politics through their engagement with Sekolah Islam. The analysis of in-depth interviews with and close observations of parents of students and school custodians (preachers or occasionally spiritual trainers) at several Sekolah Islam reveals that they have attempted to pursue ‘true’ Islamic identity and have claimed recognition of their identity as the most appropriate. The pursuit of a ‘true’ Islamic identity has infused Islamic identity politics, and there is an oppositional relationship between local Islamic traditions and Salafism, as seen in Sekolah Islam. The relationship between Islam and identity politics becomes intricate when it is transformed into public symbols, discourses, and practices at many Sekolah Islam. This paper shows that through their understanding and activities at Sekolah Islam, these Muslims are avid actors in the contemporary landscape of Islamic identity politics in Indonesia. By taking examples from Sekolah Islam in Indonesia, this article unveils social transformations that may also take place in the larger Muslim world.

Traditional Religious Authorities in New Media: A Study of The Cariustadz.id Platform as An Alternative Cyber Fatwa and Da’wah Media among The Middle-Class Urban Muslims

This study examines the recent developments of religious authorities among middle-class urban Muslims. It is constructed due to the emergence of new religious authorities in Indonesia after the collapse of the New Order and the response of traditional santri involving the use of new media technology. With a phenomenological approach, the study focuses on the Cariustadz.id platform as a Cyber Fatwa and Islamic preaching media developed by Pusat Studi Qur’an/PSQ (Center for Qur’an Studies) to respond to the trending pengajian (sermon) activities among urban Muslims, the majority of whom are transnational groups including Salafi and Jamaah Tabligh. The Cariustadz.id platform has actively played a part in accommodating their aspirations with various facilities and easy access through an information technology-based application (a new media). As a result, the study argues that the moderate Islam discourse offered by the Cariustadz.id platform is not a mainstream but an alternative to religious activities for middle-class urban Muslims. In addition, Cariustadz.id is a new media used for traditional religious authority to compete with new religious authority in religious fatwa and Islamic discourse in Indonesia. This study is significant to show that Cyber Fatwa and Islamic preaching in the form of new media can be used as a counter narrative for traditional religious authorities in dealing with the proliferation of the so called new religious authorities dakwah movement and Salafi and radical preaching movement in new media. Abstrak:Artikel ini mengkaji perkembangan terkini otoritas keagamaan di kalangan kelas menengah Muslim perkotaan. Hal ini dilatarbelakangi oleh munculnya otoritas keagamaan baru di Indonesia pasca runtuhnya Orde Baru dan respons santri tradisional yang melibatkan penggunaan teknologi media baru. Dengan pendekatan fenomenologis, penelitian ini berfokus pada platform Cariustadz.id sebagai media fatwa siber dan dakwah Islam alternatif yang dikembangkan oleh PSQ (Pusat Studi Qur an). Plaform itu untuk merespons kegiatan pengajian yang sedang tren di kalangan Muslim perkotaan, yang mayoritas pesertanya adalah kelompok transnasional termasuk Salafi dan Jamaah Tabligh. Cariustadz.id berperan aktif dalam menampung aspirasi mereka dengan berbagai fasilitas dan kemudahan akses melalui aplikasi teknologi informasi. Penelitian ini menunjukkan bahwa wacana Islam moderat yang ditawarkan oleh platform Cariustadz.id bukanlah mainstream, melainkan kegiatan keagamaan alternatif bagi Muslim perkotaan kelas menengah. Selain itu, Cariustadz.id merupakan media baru yang digunakan otoritas keagamaan tradisional untuk berkompetisi dengan otoritas keagamaan baru di bidang fatwa keagamaan dan wacana keislaman di Indonesia. Studi ini signifikan untuk menunjukkan bahwa fatwa siber dan dakwah Islam dalam bentuk media baru dapat digunakan sebagai kontranarasi bagi otoritas agama tradisional dalam menghadapi menjamurnya apa yang disebut gerakan dakwah otoritas keagamaan baru dan gerakan dakwah Salafi dan radikal di media baru.