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"Unlike most works which study and focus on discussing fatwa (religious edicts) produced by the Indonesian Council of Ulama (Majelis Ulama Indonesia, MUI) at the central level, I focus on one of the fatwas produced by MUI at the regional level. In this article, I examine a fatwa on debus (a traditional martial arts performance that is imbued with supernatural powers) issued by the provincial MUI branch in Banten during a regional meeting involving all MUI branches from Java and Lampung, held in August 2009 in Serang City, Banten. Based on the data collected from key informants and internet research, including contemporary analysis, I argue that although fatwas are non-binding, a fatwa can also be negotiated based on the political, social, and cultural circumstances of a region. In other words, the power and influence of religious authority can be mitigated when it collides with the interests of a powerful group in a society. I also argue that MUI branches at the regional level are closely linked to the national MUI office’s policies and interests in upholding Islamic conservatism in Indonesia. This article provides further analysis dealing with religious authority in the Indonesian context, highlighting once again that this authority is never monolithic or absolute."

"Indonesia is one of a few countries that has an official Qur’ān translation, namely Al-Qur’an dan Terjemahnya (QT). As a country that has always been preoccupied with issues of religious regulation, there is a general consensus among the current scholarship on QT, namely that QT is the state's instrument for creating a standardized Islamic discourse in Indonesia. My paper questions this argument through an analysis of three interpretive cases in QT: the creation verse (Q 4:1), akābīra mujrimīhā in Q 6:123, and awliyāʾ in Q 5:51, focusing on the extent to which the interpretive outcome of QT is closely controlled by the state. In contrast to the 'control argument,' this study demonstrates that the renderings of QT in these three cases reflect the state's lack of involvement in the actual translation process. Despite the fact that QT is a state-commissioned and authorized Qur’ān translation, the ulama continue to be the masters of QT interpretive authority. While the entire process of producing QT may imply the obvious presence of the state, when we consider the genealogical nature of tafsīr, the religious authority of QT returns to the ulama rather than the state."

"Studi ini berupaya menganalisa faktor-faktor yang mempengaruhi dan mengkonstruksi proses konflik (1992-1998) maupun sekularisasi internal, serta relasi diantara keduanya di gereja Huria Kristen Batak Protestan (HKBP). Kerangka konseptual Penelitian ini merujuk pemikiran M. Chaves tentang internal secularization untuk menganalisis dan mencermati dinamika relasi antara para rohaniawan/ti (religious authority) dengan jemaat awam (agency structure) dalam konflik dan sekularisasi internal internal HKBP. Pendekatan yang digunakan dalam penelitian ini adalah penelitian kualitatif dengan strategi case study. Informasi hasil wawancara mendalam yang dilakukan terhadap informan terpilih merupakan data primer sedangkan dokumen-dokumen serta litertur lainnya sebagai sumber data sekunder. Hasil penelitian ini menemukan bahwa penafsiran rohaniawan/ti (religious authority) maupun jemaat awam (agency structure) atas otoritas gereja (Sahala ni Huria) memiliki resonansi dengan konsep tradisional Batak Toba (Domain Riil). Gaya kepemimpinan otokratik, rekonsiliasi semu dari konflik-konflik sebelumnya, campur tangan eksternal dan ambisi personal/kelompok atas resources (kehormatan, Pengakuan, Jabatan, fasilitas, kekayaan serta symbolic capital lainnya) menyebabkan terjadinya peristiwa konflik kekuasaan (Domain Aktual). Aturan/Peraturan yang dibuat, mendukung persaingan bebas (Darwinisme Sosial: gereja menjadi lebih sekuler) dan mendorong friksi antar kelompok (Domain Empiris). Pada domain ini juga terdapat peran dan pengaruh jemaat awam dalam pembuatan peraturan yang meng-katalisasi potensi friksi antar kelompok. Penelitian ini menemukan bahwa sekularisasi internal HKBP menyebabkan konflik dan pada gilirannya konflik menyebabkan HKBP semakin tersekularisasi.

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This study aims to shed light analyses on the underlying factors and to construct the process of conflicts and internal secularization of the Huria Kristen Batak Protestan (HKBP) church in the period of 1992-1998. The study employs the concept of internal secularization from M. Chaves as its conceptual framework. The study also uses Roy Bhaskars critical realism as its analytical tool to look at the dynamic relationship between religious authority structure and agency structure that shaped the conflicts and internal secularization. The approach used in this study is a qualitative case study research. The research discovers that in Domain of the Real, there are interpretation of the concept of Religious Authority (Batak: Sahala ni Huria) both of clergy (religious authority structure ) and lay church (agency structure) that resonates closely with the Batak magical concept. In Domain of the Actual, there are conflicts of power caused by a multiple of factors, namely autocratic leadership style, false reconciliation of previous conflicts, external intervention and personal ambitions on resources (glory, honor, recognition, position, gold and other symbolic capital). In Domain of the empirical, there are drafting legislation that supports free competition (Social Darwinism: The church become more secular) and creating friction among groups. In this domain are also found the role of lay church that affect drafting legislation and even catalyze friction among groups. The study finds out that internal secularization causes conflict, and conflicts in turn lead to a more internal secularization. The research suggests the need for corrections on the interpretation of religious authority to avoid its resonance with the Batak magical concept. the lack of compliance with the rules and regulations of its bureaucratic organization demand for reform (recruitment, regeneration of leader, succession mechanism, and sanction for violations."