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Abstrak :
For the Indonesian people who are socio-historically well known as the religious society-, religion usually plays an important and central part of social life. In fact, even for decades, Islam as one of the living religions and the largest one in Indonesia was culturally perceived as the belief and normative system giving certain divine regulations for regulating various daily life activities of the followers. Consequently, the existence and function had structurally been placed on the pivotal and determinative position. Religion (in the case, Islam), then, was seen systemically not only as any certain social institution that functions to manage or organize the ritual activities concerning with reverence and devotion to the God in the narrow sense, but it also gave life-orientation, "frame of reference?, motivation and life-ethos, "mode of conduct?, etc. in the broad dimension of daily life activities of the followers. The presence and dynamic growth of modern humanistic thoughts and also the rapid development of science & technology as well as the waves of modernization and the globalization process that have powerfully been taking place in our country, in fact they bring about some through-going changes of the role of Islam as a revealed religion. Islam seems to be declined in its fundamental roles and social significance. Islam, then, is only to be operated as any system which is functionally not so determinative and decisive one in the social life process. With respect to those phenomena, this thesis investigates how far the middle-class Moslem community of Bekasi Selatan plays the role of Islam as their religion in their real life. It strictly focuses on some basic issues or variables relating to the roles of (Islamic) religious institutions, implementation of religious norms, and the quality of religious experience or cognitive system amongst the middle class of the Moslems in the research-location. Using the qualitative methodological approach or paradigm, it is founded out some important and basic findings. First, there is a discernable change of the role or function of the (Islamic) religious institution in the society. This process of changes is typically indicated by some soda-religious phenomena occurred in the sphere of every day?s activities of those middle-class Moslems, viz, decline of the power, authorities, credibility?s, and social significance of the religious leaders, decline of religious organizational authority, popularity, and influences, and also any phenomena relating to the decrease of social participation of the followers in religious activities. Second, the religious (Islamic) norms and values which are substantively rooted in the AL-Qur'an, As-Sunnah and the ljtihad--have not already been implemented proportionally in every aspect of life whether in the aspect of politic, economic, educational, social-relation, and the life style. Third, there is process of trivialization (pendangkaIan) of the religious values and knowledge. Those values and knowledge as basic elements are not coherently internalized with their real life performances. Based on the above findings, some inductive conclusions--by using the theoretical paradigm of secularization explicated previously -can be drawn as follow: First, the process of secularization has been taking place in the midst of life of middle-class Moslem in Bekasi Selatan until now. In the institutional dimension, processes of secularization are manifested in the form of decline of religion, routinization process, differentiation, and disengagement of religion. In the normative dimension, such process of secularization appears in the form of process of religious transformation and desacralization of religious norms and values. While, in the cognitive or experiential level, secularization is concretized in the shape of process of segmentation and trivialization of religious values or religious system in such community. Second, the trend of the secularization process happened in the community tended to the process of rationalization toward Islam as a religion. Third, some dominant factors causing secularization in the middle class of Moslem in Bekasi Selatan are the lack of knowledge and understanding towards Islam as their religion besides factors of modern culture resulted in the process of modernization and development of modern philosophical thoughts.

Abstrak :
Agama merupakan fenomen sosio-historik dan sosio-filosofis yang memiliki arti penting bagi manusia. Signifikansi agama bagi manusia sebagai homo religiosus adalah karena agama dipersepsi memiliki kekuatan atau kesanggupan merumuskan, mengatur dan memecahkan berbagai persoalan hidup manusia. Begitu besar pengaruh agama atas kiprah kehidupan, menyebabkan agama menduduki posisi yang berperan membentuk proses struktur kondisi sosio-kultural masyarakat, terutama pada zaman-zaman pra-moderen. Agama dipersepsi sebagai institusi yang tidak semata mengatur urusan pengabdian kepada tuhan dengan segenap implikasi atau manifestasinya, tapi juga agama berperan membentuk, memberi model, serta menggalang dan melahirkan berbagai ikatan sosial masyarakat yang pada gilirannya mempengaruhi kondisi dan sosial-budaya dalam kehidupan masyarakat luas. Hadirnya pemikiran filsafati moderen dan gerakan humanistik yang antroposentrik serta bangkitnya ilmu pengetahuan dan teknologi,ternyata, berpengaruh besar terhadap persepsi masyarakat mengenai agama atau eksistensi tuhan dalam kehidupan. Disamping perkembangan pemikiran filsafat dan ilmu pengetahuan dengan segenap implikasi sosiokulturalnya yang menggiring percepatan terwujudnya proses humanisasi sebenarnya, juga tak luput menjadi penyebab hadirnya fenomen sosio-relijius dan sosio-filosofisbaru berujud sekularisasi dan sekularisme. Dengan pendekatan deskriptif, analitik, dan sintetik, digambarkan dan dianalisis secara komprehensif tentang bagaimana konsep dasar dari sekularisasi dan sekularisme beserta perkembangannya sebagai fenomen sosiohistorik. Selain itu, juga dianalisis bagaimana kecenderungan sekularisasi sebagai suatu proses yang mengarah kepada rasionalisasi dan sekularisme. Disamping dibahas pula bagaimana hubungan antara sekularisasi di satu 'pihak dan sekularisme di pihak lain. Meskipun, antara keduanya memiliki keterkaitan yang jelas, namun suatu hal yang harus dibedakan adalah bahwa sekularisasi merupakan proses perubahan persepsi masyarakat terhadap persoalan yang berkaitan dengan tata nilai, sistem norma, - sistem kredo dan segenap sektor kehidupan sebagai totalitas, sementara sekularisme adalah suatu idiologi yang ateistik, atau suatu ajaran/doktrin yang menyangkal adanya transendensi Tuhan serta menolak agama dalam kehidupan masyarakat.

Abstrak :
The religious tolerance and harmony is something necessary to develop due to the need of global security and peace today. For this purpose, all religions have to be fairly ?tolerant? to others. Islam as a revealed religion, whatever its motive, is often perceived and accused as the religion of intolerance and violence. Some political and ideological questions, for example raised to this context: "Can Islamic faith tolerate other faiths, religions or groups??, What?s actually the Islamic teachings on tolerance and peace or harmony?? and the likes. This article attempts to unpack and elaborate of how far at Qur?an ?as the first and primary source of Islam? has a teaching on tolerance and peace. Using a hermeneutical approach the writer understands and analyses what is actually taught by al Qur'an on the concepts and practices of the tolerance. Based on the analysis, he highlights any conclusions of which al-Qur?an (Islam) teaches the followers to respect and implement the doctrine of tolerance and peace. The Muslim world is imperatively to tolerate others, or respect the differences for strengthening the world security and peaceful life amongst nationwide.

Abstrak :
Kesultanan memegang peranan sangat penting dan strategis dalam penyebaran Islam di Nusantara (Indonesia), terutama pada awal perkembangannya. Artikel ini mencoba untuk menelusuri, apa dan sejauhmana peranan yang dilakukan kesultanan atau kerajaan Islam dalam proses penyebaran dan penguatan Islam di Nusantara. Dengan menggunakan pendekatan studi dokumen ini, tulisan ini menggaris-bawahi sejumlah kesimpulan. Pertama, Kesultanan Nusantara memegang peran penting dan strategis dalam penyebaran, pengembangan Islam proses Islamisasi di wilayah Nusantara (baca: Indonesia). Melalui pengaruh politis otoritarian, Sultan atau raja, membantu percepatan penyebaran dan pengembangan ajaran Islam Indonesia. Kedua, secara doktrinal, sebagian besar kesultanan Nusantara mengembangkan ajaran Islam moderat. Modal kultural masyarakat Indonesias pra-Islam, dan peranan Kesultanan yang otoritatif di satu pihak dan karakteristik ajaran islam moderat yang masuk ke Indonesia pada saat itu di pihak lain, Islam moderat mengalami perkem¬bangan yang sangat cepat dan efektif sehingga pengaruhnya dapat dirasa-kan hingga dewasa ini pada berbagai aspek kehidupan.