The Indonesian government, through the Ministry of Religion, has officially translated the Qur'an to understand the content and context of the Qur'an. This translation became the only official translation for many years and serves as a public reference. However, such translation is not always well-received; some agree with it by offering notes, while some disagree and suggest new translations because they are considered biased, including gender bias. One of the verses that reflects gender bias is the translation of the Qur'an al-Nisa [4]:3 regarding polygamy. This paper analyzes the translation of the Qur'an by comparing the opinions of two Indonesian scholars, namely Siti Musdah Mulia and Faqihuddin Abdul Kodir. This research employs a qualitative methodology, focusing on literature study, interviews, and lecture observations conducted by the two scholars. This paper concludes that Kodir disagreed with the government's translation and offered a new translation regarding the verse on polygamy, while Mulia gave a different interpretation and approach to understanding the text.

Despite the apparent egalitarian principles and language of the Qur’an, the use of speech level in the Madurese translation’s dialogue verses appears to reinforce social stratification, which has existed for a long in society. The current article seeks to map the typology of relationships underlying the use of speech level, its determinant factors and implications. To achieve this, a critical discourse analysis was employed, with the main source being one version of the Qur’anic Madurese translation published by the Indonesian Ministry of Religious Affairs in 2018. Close reading of the verses to gather representative samples, coding, categorization mapping, analysis, and creative synthesis-making were all part of the analysis process. The findings suggest that there are two main types of relationship patterns: hierarchical and egalitarian. These patterns are influenced by factors such as social status, family connections, and the surrounding circumstances. The former focuses on the manifestation of cultural nuances in the translations of the verses, whereas the latter is primarily concerned with the impact on real-life social dynamics.

Although Wahhabi institutions have neither grown rapidly nor attracted a significant number of followers in Indonesia, the spread of Wahhabist thoughts among Indonesian Muslims has outreached the institutions and their propagators. This study proves the argument by examining the rift among a Muslim community in the Eastern Java village of "Karang Mojo", in which Wahhabism penetrates into the lives of the villagers due to exposure to a Wahhabi television station "Rodja”. This Wahhabi televangelism TV channel typically broadcasts religious narratives that exclude and attack the culturally vibrant practices of Indonesian Islam that preserved the tolerance to the local cultures. No prior record was found of the presence of a Wahhabi propagator or institution in the remote village. However, currently, a Muslim group with heavy Wahhabist influence has emerged in the remote village through various channels including Rodja television (hence, the group is hereinafter referred to as <em>Rodjai</em>). Through a series of observations and interviews with a number of people from the various groups in the village, the study points out the powerful influence of Wahhabism that penetrates into not only the urban areas but also the rural villages of Indonesia. The previously-unified Muslim community in the village is now divided. The Rodjai group in the village is very aggressive in attacking the culturally-rich practices of traditional Indonesian Islam and condemning those practices as heretical and superstitious that deviate from the pure teachings of Islam.

This paper discusses the character of Wisnu (Vishnu) in Javanese culture as seen from two classical Javanese Islamic texts, namely Babad Tanah Jawi and Serat Suluk Warna-warni. Based on the two texts, this paper argues that Vishnu has been historically inseparable from the development of Islam in Java. Called the first king in the Land of Java, Vishnu was seen as the progenitor for the hereditary rulers of Java up to the Kingdom of Mataram Islam. In the texts, Vishnu underwent a transformation from one of the major deities in Hinduism to an important figure in the development of Islam in Java. Vishnu's reincarnation is also present in the form of artifacts and various wayang (shadow puppet) plays. In the context of Java, Vishnu and Islam represent a form of continuity that emphasizes the importance of the harmony of the universe. The presence of Vishnu and Islam brought safety and peace into the life of the Javanese. This study is expected to inspire the idea that revisiting literary works of the past could contribute to efforts to develop a peaceful and harmonious cultural life in Java.

This article examines the communication process of Islamic proselytising (da‘wa) carried out by Abdul Somad, commonly called UAS, on YouTube channels. Somad is a representative of the Indonesian Islamic preacher who is regarded to have become famous very quickly and well known as Ustadz Berjuta Follower . Some of his lectures recorded in video format and uploaded on YouTube channels have been success­ful in attracting the attention of the audiences. Indeed, dozens of videos have been watched by more than five million people per video. Using the Lasswell’s model of communi­cation process ‘who says what, to whom, which channel, and with what effect’ and textual analysis of Somad’s videos on YouTube, this study found that Somad managed to communi­cate his lectures to the target of da'wa dozens of times compared to conventional lectures from the pulpit to the pulpit. Thus, the communication of da'wa through YouTube in terms of the targeted audience was more effective. The multiplier effect of the audience was supported by the potential of YouTube to provide space for the interaction of the audiences, so as to create a multi-level flow of information. In addition, based on the observed visual and verbal aspects of Somad’s preaching on YouTube indicate that he is a moderate Indonesian ulama .

This study explores the interaction of veiled students, the perceptions of students and lecturers towards them, and the influence of negative stereotypes that circulate on veiled students. The phenomenological approach used in this research is part of qualitative research. Participants are students from the State Islamic Institute of Curup and State Islamic Institute of Bengkulu. Data are analysed, using semantic reduction carried out by identifying important statements from the results of interviews, determining discussion themes, and describing the importance of the entire experience of veiled female students. The results show that the association of veiled students with students and lecturers at Islamic Higher Education of Bengkulu tends to go well and takes place normally. Students' perceptions of veiled students tend to be negative, considering veiling an excessive attitude in dressing. The effect of negative stereotypes on veiled students is that in general it does not affect the decision to veil among students.

The article aims to portray students’ responses to the integration of spiritual and emotional intelligence (ESI) in Pancasila Education in the form of teaching model to improve their nationalism. The effect of ESI integration on students’ attitudes toward Pancasila and their perception of the integration in Pancasila Education are among the responses. The study includes 73 students from Universitas Islam Negeri Sunan Ampel Surabaya, Institut Agama Islam Negeri Ponorogo, and Universitas Negeri Malang.  According to the findings, integrating ESI into Pancasila Education can improve students’ nationalism, as seen by positive shift in their attitudes toward Pancasila. Students view the incorporation of ESI in Pancasila Education favourably, stating that the teaching is enjoyable, interesting, not boring, as well as encouraging, active, and simple to understand. The students are also reassured in their decision to support Pancasila as the nation’s ideology. To conclude, integrating ESI into Pancasila Education in the form of a teaching model can enhance students’ nationalism and improve their perception.

Political coalition is an everyday business in modern democracy. In Indonesia, coalition happens especially for presidential election, gubernatorial and district head election. The trends also found among Islamic parties. Over time, political dynamics shift does reflect changes happened within broader societal discourse and in turn influence the distribution of Indonesia’s voter base among different political parties. The dynamic is proven to have encouraged the pragmatic formation of coalitions between ideologically-different political parties. The paper analyzes the dynamic of political coalition among Islamic parties in 1999-2019. There are three arguments underlying Islamic parties’ coalition: ideological similarity, political pragmatism, and compromise through ideological similarity and political pragmatism. Ideological coalition is formed with, the similarities between party platforms. Meanwhile, the coalition formed with political pragmatism is mostly to gain political position and advantages. Admittedly, There are also coalitions formed due to combinations of both factors.

This article describes the relation between institutional-affiliated Muslim intellectuals and the government in Indonesia during the period of 1990-2001. By analyzing the interview data and documentary studies, it tries to resketch the historical context of social and institutional relation of Muslim intellectuals. This article finds that pluralism is a notion which can be used to sociologically describe the diversity of Indonesian Muslim intellectuals, occasionally leading them, both with and without an institutional association, to different difficulties to unite each other. It maintains that the way Muslim Intellectuals appear to be close to, or distant from, the government depends heavily on who becomes the president or who is in the centre of power. They tend to be close to the government if the president comes out of their social affiliation. The opposite goes the other way around. The fact that unity and diversity exist in Indonesian Islamic organizations and institutions, it suggests, just follows the need and the demand of their members.

This study aims to discover Indonesia's young Muslim scholars online acquisition of knowledge and use in fatwa making habits. Using a theoretical lens from knowledge acquisition theory and Islamic sociology, we conducted our study using an interpretive case study. We used the in-depth interview to understand different perspectives of 36 young Muslim scholars on knowledge acquisition and use in their daily fatwa making within a provincial level of Indonesia Ulama Council in Central Sulawesi. The findings show that Indonesia's young Muslim scholars have referred to online knowledge sources in their fatwa making quite frequently. In addition, the young Muslim scholars also construct knowledge from online social network interaction and then use the knowledge for fatwa production. Our study has implications on the simplicity of Islamic knowledge acquisition and fatwa making. Traditional Islamic education institutions and muftis might have been reduced their roles. Further study should focus on how those traditional Islamic education sources have been reduced from young Muslim scholars perspectives.