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"What are the mechanisms of change and adaptation in Islam, regarded as a living organism, and how do they work? How did these mechanisms preserve the integrity of Muslim civilization through the innumerable hazards, divisions and devastations of time? From the perspective of history and intellectual history, this book focuses on a significant, though still largely under studied, aspect of this immense issue, namely, the role of mystical and messianic ferment in the construction and re-construction of religious authority in Islam. Sixteen scholars address this topic with a variety of approaches, providing a fresh outlook on the trends underlying the evolution of Muslim societies and, in particular, the emergence and consolidation of the Ottoman, Safavid and Mughal Empires. "

"Konstruksi perempuan sebagai otoritas keagamaan melibatkan dialektika momen internalisasi-eksternalisasi-obyektivasi secara simultan dalam sejarah kehidupannya. Proses ini melibatkan ruang kehidupan perempuan sebagai konteks sosial yang penting, salah satunya adalah ruang online (daring) di media sosial. Dialektika tiga momen konstruksi perempuan muslim kemudian menghasilkan realitas subyektif dan obyektif perempuan muslim dan kemudian mempengaruhi pembentukan perempuan sebagai otoritas keagamaan baru. Riset ini menggunakan Teori Konstruksi Sosial atas Realitas dan The Mediated Construction of Reality untuk memahami proses dialektika dalam proses konstruksi tersebut. Untuk itu penelitian ini menggunakan paradigma konstruktivis dengan metode studi kasus kualitatif. Hasil penelitian menunjukkan bahwa konstruksi realitas di ruang online (daring) tidak mungkin dipisahkan dari konstruksi awal di ruang offline (luring). Ruang luring yg sejatinya membentuk individu sebelum ruang daring dimasukinya. Dan ketika konstruksi realitas di ruang daring terjadi, maka proses internalisasi-objektivasi-eksternalisasi itu selalu berkelindan dengan hasil konstruksi di ruang luring. Proses konstruksi perempuan secara dominan dipengaruhi oleh suami sebagai significant others, namun ketika perempuan melibatkan diri di media sosial proses konstruksi secara dominan ditentukan oleh follower sebagai pelaku konstruksi. Riset ini juga menunjukkan bahwa praktik keagamaan yang dilakukan perempuan di media sosial justru mendesiminasi pandangan agama konservatif tentang perempuan, alih-alih memunculkan pandangan alternatif. Selain itu, riset ini juga menunjukkan proses konstruksi perempuan sebagai otoritas keagamaan di media sosial dibangun melalui afeksi dan sense of attachment berbasis kesamaan gender.

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The construction of women as religious authorities involves a dialectic of simultaneous internalization-externalization-objectification moments of their lives. This process involves women's living spaces as important social contexts, one of which is the online space. The dialectic of the three moments of construction produces the subjective and objective reality of muslim women and then influences the formation of women as new religious authorities. This research uses Berger and Luckmann's Theory of Social Construction of Reality and The Mediated Construction of Reality to understand the dialectical process in the construction process. For this reason, this study uses a constructivist paradigm with qualitative case study methods. The results show that the construction of reality in the online space cannot be separated from the initial construction in the offline space. Offline spaces that actually form individuals before they enter online spaces. As the construction of reality in the online space occurs, the internalization-objectivation-externalization process is always intertwined with the construction results in the offline. In addition, this research shows husband as significant others, dominantly influencing the construction process. However, when women are actively involved in social media, the construction process is dominantly influenced by followers as construction actors. This research also shows that religious practices carried out by women on social media actually disseminate conservative religious views about women, instead of giving rise to alternative views. In addition, this research also shows that the construction process of women as religious authorities in social media is built through affection and a sense of attachment based on gender equality."

"Just like the Gutenberg revolution in the fifteenth century, which led to the emergence of non-conventional religious authority in the Christian world, the current information technology revolution, particularly through mediums such as Facebook, Instagram, YouTube, and Twitter, has triggered the re-construction and decentralization of religious authority in Islam. New santri (pious individuals) and preachers emerged from the non-conventional religious educational system. They not only challenged the traditional authorities, but also redefine and re-conceptualize old religious terminologies, such as hijra and wasatiyya. This book explores the dynamics of religious authority in Indonesia with special attention to the challenges from the "new santri". It is a rich and important book on religion. I recommend students of religion in Indonesia and other countries to read it.Ahmad Syafi'i Maarif, Professor Emeritus of History at Yogyakarta State UniversityAn important and timely volume that addresses the changing nature of Islamic leadership in the world's most popular Muslim country. This book debunks many (mis)perceptions that Indonesia Islam is monolithic. It also redefines dominant characterization of Islam by Orientalist scholars, such as santri and abangan Muslims.Haedar NashirChairman of MuhammadiyahThis edited volume evaluates the new development of Islamic scholarship and authority in Indonesia. Things have changed significantly in recent times that make many observers and researchers wondering: has Indonesia moved from traditional authorities, mainstream Islamic organizations, and the established scholarship to the new actors, movements and platforms? Has the change occurs owing to the democratization and political reforms that took place in the last twenty years or are there other factors we need to take into account? The contributors in this book provide possible answers from many different areas and perspectives. It's a must-read!Nadirsyah HosenMonash University, Australia"

"Pro dan kontra terhadap keberadaan kaum transeksual di Indonesia yang menimbulkan permasalahan hukum terhadap status hukum dan akibat hukum serta perkawinan yang dilakukan oleh mereka. Tujuan penulisan adalah untuk mengetahui apakah Hukum Islam memperbolehkan perkawinan oleh transeksual yang telah diakui perubahan status kelaminnya oleh Pengadilan Negeri, serta mengetahui kewenangan Kantor Urusan Agama dalam perkawinan tersebut. Metode penelitian yang digunakan adalah penelitian yuridis normatif.Hasil penelitian adalah tindakan operasi pada dasarnya diharamkan, namun dibolehkan apabila terdapat kondisi cacat sejak lahir, sehingga pada dasarnya Hukum Islam tidak memperbolehkan terjadinya perkawinan antara seorang transeksual dengan orang yang sebenarnya berjenis kelamin sama kecuali operasi dilakukan karena terdapat kelainan bawaan sehingga perubahan jenis kelaminnya sah menurut Hukum Islam. Apabila perubahan kelamin sah, maka Kantor Urusan Agama tidak berhak menolak perkawinan, namun apabila perubahan kelamin tidak sah menurut Hukum Islam, maka Kantor Urusan Agama wajib menolak kehendak perkawinan.

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Pros and cons of the existence of transsexuals in Indonesia which caused the legal problems for the legal status and the legal consequences and marriage by them. The objective of this thesis was to know if Islamic Law forbid the marriage of a transsexual who had been legalized to change the gender by court, and to know the authority of the Office of Religious Affairs in such marriages. The research method used in this thesis is a normative juridical research.

The result of this research is that the surgery is basically forbidden, but can be allowed if there is a condition of birth defects, so basically Islamic Law does not permit the marriage of a transsexual with a person who is actually on the same sex, unless the surgery was performed because there was a congenital abnormalities so the genderchanged can be legal by Islamic Law. If the sex change legal, then the Office of Religious Affairs is not entitled to reject marriage, but if the sex change is not valid under Islamic Law, the Office of Religious Affairs shall refuse the will of the marriage."

"Encountering Islam: The Politics of Religious Identities in Southeast Asia, edited by Hui Yew-Foong, may not frame the culture-wars debate among Muslims in the region, but the book's three chapters on Islam in Indonesia can be more easily understood if read from the differing perspectives of the conservative-liberal political spectrum (Bulletin of Indonesian Economic Studies)."