This article examines the dynamics of Islamic da’wah in Papua, highlighting historical challenges and contemporary transformations within a social, political, and cultural context. This study uses a qualitative approach with historical and social analysis through a review of literature, Islamic organizational documents, and narratives from Papuan Muslim figures. The results show that although Islam was the first Abrahamic religion to arrive in Papua, its spread was hampered by the influence of colonialism and the dominance of Christian and Catholic missions, which relegated Islam to a minority position with an exclusive image. However, over time, Islamic da’wah has undergone significant transformation, particularly through educational and empowerment initiatives undertaken by organizations such as Nahdlatul Ulama, Muhammadiyah, and the Papuan Muslim Council. These changes have fostered the emergence of educated and influential Papuan Muslim figures and strengthened awareness of Islamic identity as an integral part of Papuan culture. These findings confirm that Islamic preaching based on a cultural approach and social empowerment is more effective in transforming the old narrative of Islam as a “newcomer religion,” toward recognizing it as a legitimate part of Papuan identity. Going forward, ethnographic-based research is needed to capture the pulse of Papuan Muslims at the grassroots level and understand Islam as growing from within, not simply coming from the outside.

Sufi Healing therapy is a spiritual or non-medical therapy which is conducted through Sufi practices during the suluk process. The purpose of this paper is to discuss the manner in which Sufi Healing model is applied in the process of reforming juvenile delinquents. In this study, the description of the data is qualitative which has been collected through observations, interviews and documentation. This study has shown that there is a Sufi Healing model in rehabilitating the juvenile delinquents at the Rehab Center employing Sufi tradition through rituals. According to the Sufi Healing model, the following are the factors; Doctrine of tariqa teachings, Murshid [mentor] and Coach. The prescriptions for the juvenile delinquents in Sufi Healing aim to improve self-awareness and personal self-control. The Sufi Healing ritual is also capable of making the pious individually and socially positive of adolescents who have such personalities, as well as enhance human consciousness and self-governance to perform positive actions. This paper established that Sufi Healing is an example of an alternative model of therapy for rehabilitation of juvenile delinquency based on spirituality. From this research, it is recommended that mental health remains a central control and command point in people’s lives.

This article aims to study and describe the changes occurring in Kauman Village. The targeted transformation involves converting Kampung Islam into a tourist village. This study aims to examine how Kauman’s sacred religious space changed into a profane tourist area, from Kampung Islam (Islamic Village) to Kampung Pariwisata (Tourist Village). This research aims to explore how the religious and sacred Kauman neighborhood transformed into a profane tourist space. This study employed qualitative methods that involved observation, in-depth interviews, and a review of relevant literature to collect data. The research findings are presented as an account of direct observations of ongoing religious events and interview findings from respondents. This research shows that Muhammadiyah’s entry as a modern movement in religious affairs represents a socio-religious transformation in response to unstoppable global flows of information and globalization. Despite various challenges to their values this study found that Islamic values have grown stronger and continue to exist. The Kauman community shows strong determination and actively works to maintain its identity. While adapting Islamic identity materials to represent Islam and Muhammadiyah, the community ensures that fundamental religious values remain intact.

When the principle of tolerance is seen as an agreement on shared values, the forms of its practice can be diverse, even contradictory. On the other hand, the relationship between minority and majority groups in Indonesia continues to change over time, and this dynamic becomes a locus of control for the authorities. The government never ignores this problem. In addition to regulations, one of the facilities provided is the existence of Islamic Religious Counselors. The purpose of this study is to explain the role of Islamic religious counselors in realizing harmonious relations for minority groups in freedom of religion and belief. The research method used in this study is a qualitative method with descriptive analysis. The results of the study show the issue in understanding the extent to which the role of divine (heavenly) religious symbols is manifested in the social realm when the majority and minority groups of various religious believers interact with each other in a society, and when each different symbol touches each other intensely. Religious counselors can provide an important foundation for expressing religion amid diversity. The main thing that needs to be underlined is the moderate religious insight and attitude. This is what distinguishes a Islamic religious councelor from other religious figures although both convey religious messages through guidance and counseling activities. The efforts and roles of religious icouncelors are explained from the perspective of religious moderation, harmonization, and freedom of religion and belief. From the perspective of religious moderation, the councelors have a role as an agent of moderation, guardian of morals, and guardian of faith, while from the perspective of harmonization, the councelors have an informative and educative roles, the same thing also in realizing freedom of religion and belief.

The study delves into the delegitimization of religion during the COVID-19 pandemic, addressing not only the social aspects of religious life but also the social significance of religion itself. It explores how this delegitimization, particularly in Islam, has altered the sacredness of religious life. This qualitative research, utilizing literature review and media analysis, aims to uncover the forms of religious delegitimization that have transformed the face and substance of religion during the pandemic. It investigates 1) how this process has changed the legitimacy of religion, 2) the patterns of belief and worship, and 3) the context and factors underlying this delegitimization. The findings reveal that religious delegitimization during the pandemic is a part of the process of objectifying religion in a health disruption, highlighting changes due to COVID-19 regulations, understanding of religious sacredness, and the authority of religious figures in the context of religion and COVID-19 controversies.

The assumption that a tariqa group opposes worldly attainment and power is incorrect; their engagement in practical politics stems from a moral duty to uphold the state’s unity and integrity. This article delves into the political communication established by a Sufi figure, Abah Anom, aiming to reinforce the teachings of the tariqa and its relevance to religion and the state. Employing a descriptive qualitative approach through literature review, this research obtained data from various documents such as lecture texts, announcements, and photographs. The findings reveal two strategies employed by Abah Anom to reinforce the relations between religion and the state. First, a focus on spiritual growth, emphasizing practice and religious knowledge as guiding principles. Second, the maintenance of relations with state leaders, fostering legitimacy as responsible citizens. This study concludes that the relations between religion and the state that constitute part of the teachings of the Qodiriyah Naqsabandiyah tariqa (TQN)serve as a means to advocate and position itself within Muslim communities and government, aligning with both religion and state objectives. Furthermore, it suggests that the roles of the kyai extend beyond a broker of culture; the kyai also plays the role of a broker of politics to preserve harmony among religious groups and uphold the state’s unity and integrity.

Identity is a fluid and adaptive phenomenon that suits the needs of its users. Identity is often used as a tool by certain groups for certain purposes, for example as a form of resistance or as a means to show the existence of a group. In West Kalimantan, the Kaharingan religion reveals its existence in the Dayak identity. This paper aims to explore the existence of the Kaharingan religion in the Dayak community in West Kalimantan, especially when there is a rift between ethnic groups. The rifts between ethnic groups in West Kalimantan are commonly referred to as social conflicts that occurred around the 1990s. This paper was based on literature research data using historical and phenomenological approaches. The historical approach was used to describe the history of the Dayak ethnicity, the Kaharingan religion and the history of social conflicts between 1997 and 1999 in West Kalimantan, while the phenomenological approach is used to analyze the phenomenon of the existence of the Kaharingan religion when social conflicts occurred. The results showed that the existence of the Kaharingan religion was on the rise during the 1997-1999 social conflicts among the Dayaks. The emergence of the Kaharingan religion could be seen in the rituals, such as the Nyaru Tariu, Mangkok Merah, and Tiwah ceremonies. Despite the fact that some of the Dayaks at that time were already Catholics and Protestants, they performed the rituals of the Kaharingan religion. After the 1997-1999 social conflicts, the Kaharingan Religion was institutionally declared on May 16, 2019 in Bengkayang Regency under the name of the Indonesian Kaharingan Religious Council (MAKI) West Kalimantan.

This article discusses several activities intended for Acehnese women after the implementation of Islamic sharia. Activities aimed at women in public spaces have an impact on the marginalization and narrowing of women's public spaces. This article also explicitly provides an overview and analysis of what actually happened to Acehnese women so that it appears that there is a problem of the domination of male power over women based on religious, cultural, and political arguments. The purpose of this article is for the public to understand that the Aceh government has made policies aimed at women in the public sphere with the support of Wilayatul Hisbah, which has an impact on the marginalization of women. It is found that after the implementation of Islamic law in 2001 until now, in Aceh, there have been domestication of women with various regulations (qonuns) as well as text interpretations which are used as legitimacy by the power of conservative ideology on progressive understanding. This article makes Aceh a focus area. This article is based on the literature as a secondary source as well as interviews with experts.

This inquiry on the Islamic manuscripts intends to illuminate the rich artistic and intellectual writing traditions of the Meranaw Muslims in the Philippines. These Meranaw manuscripts play an important role in guiding people’s lives as a source of religious knowledge that reflects people’s thoughts and aspirations. Moreover, these manuscripts are additionally an important source of knowledge in understanding people’s culture, history, and relationships with other nations, such as Malaysia, Indonesia, Saudi Arabia, Brunei, and more. These manuscripts are handwritten in Arabic script called batang a Arab or in Jawi or kirim. Some of these manuscripts are the handwritten Qur’an, kisas (Islamic stories), prayer scrolls, medicinal manuscripts or mga bolongs, book of kakasi (book of charms), and the ilmo extreme unction and other Islamic manuscripts of importance to the Meranaw. There are also Islamic manuscripts that are written in stencil and printed like the Parokonan, the introductory guide to prayer, Alipalipan ( a book for beginners of the Arabic alphabet), Mawlid/ Barsindi (the devotional song about Prophet Muhammad (P.U.H)), Taabir Mimpi (the book of prophecy), qira’a, Sarf, and Tajwid. To the Meranaws, manuscripts are family belongings with great personal value. They are a family treasure handed down from generation to generation and strictly guarded with great care. Families cover the manuscripts with cloth or skin of an animal for protection and lock them in a chest so that they will be accessed only by their family. This research paper presents the Islamic Manuscript of the Meranaw, describes its characteristics and contents to explain the tremendous value to the Meranaw Society, hence the richness of the archival libraries mentioned.

Based on some early anthropological accounts, people understand adat as any traditional practice: including visiting graves and forest, belief in supernatural powers, and other rituals and ceremonies. Practically speaking, people have not differentiated between the term adat and the encompassing traditions, customs, laws, and others. However, the discourse of religion has influenced the comprehensiveness of the idea of adat. This paper describes the construction of adat through the colonial period, a time dominantly influenced by the discourse of religion. I argue that the colonial construction of adat has strongly impacted religion in Indonesia. Adat which became a contested term and used by the rulers has declined the religious dimension of adat. The construction of adat and the disposition of adat from religion was influenced by various factors including colonial policies. This paper identified three dominant discourse of adat as political construction in colonial Indonesia: firstly, adat as animism was considered as the practices which are not religious, uncivilized and primitive; secondly, the mainstream of adat law has concerned on the secular aspect of adat while neglected the religious dimension of adat; thirdly, the construction of adat as not religion subsequently strengthened the Islamic identity and stressed the adat as opposed to Islam.