<pre>Globalization has been so far understood as a mere global phenomenon that benefits all group of people while its negative effects are commonly ignored. This paper examines multipolar outcome of globalization in which women and social media are mostly taking a part. I am focusing only on women’s role as the dominant users of internet without, of course, overlooking intentionally men’s role. To build my argument, I started this paper by arguing that the idea of ‘imagined community’ by Benedict Anderson and ‘conversed community’ by Merlyna Lim are no longer sufficient to portray the impact on social condition nowadays. Rather than using those terms, I proposed another term which is more appropriate to apply; it is atomized society. In this regard, the role of both women and social media are very significant in paving a way of atomized society. Finally, through an informal interview I conducted with some members of LISMA (Lingkar Studi Mahasiswi Muslim Peduli Negeri), a faith-based women community in Yogyakarta, it exemplifies how women are evidently vulnerable to such global effect with the help of social media.</pre>

Indonesian Council of Ulama (MUI) has been politically the most influential religious organization in Indonesia since its initial establishment in 1975. By issuing a series of fatwa, this organization has religiously encouraged Indonesian Muslim to behave and take any decision within their life in accordance with Islamic stipulation based on the institutional interpretation. Though known and widely accepted as legal opinion on religious issues, one of among the most controversial fatwa recently issued by the MUI was, in fact, related to the civil participation in the last but most contentious general election. The fatwa theologically declared a religious status of being abstain (golput) in the election; that is religiously disallowed (haram). By referring to the statistic data of golput, it is shockingly evidenced that the fatwa has somehow influenced Muslim voters to use their civil rights properly in this presidential election.Considering those startling facts, this paper aims to see how religious precepts are efficaciously employed by MUI to endorse the democratic system of Indonesia. Through broader analytical observation on the dynamic of MUI"s political movement in the light of Menchikian periodization of MUI"s authority, I argued that modern strategies, such as those including mass mobilization, lobbying, and coercive power, are currently applied to claim their authority amid Indonesian society.

Sufisme adalah elemen sentral dalam sejarah tradisi Islam. Namun demikian, sudut pandang teologisnya yang menguraikan dimensi religiusitas ke dalam dan lebih memilih cara hidup asketik telah sering menjadi subjek kritik terutama dari para ulama yang berorientasi syariah. Salah satu tokoh berpengaruh mereka dari kepulauan Nusantara adalah Hamzah Fansuri, seorang mistikus kontroversial yang diperdebatkan tempat kelahiran yang sangat dikritik oleh lawan seusianya, Nuruddin ar-Raniri. Sejumlah karya-karyanya kemudian dimusnahkan karena dituduh mengungkap aspek menyimpang dari Islam karena sebagian dari pertengkaran yang agak politis daripada teologis. Alih-alih bertujuan untuk mempertahankan teologi mistiknya, makalah ini berupaya untuk memperjelas kesalahpahaman yang kuat pada ajarannya dengan membedakan. dia dengan mistik Islam yang sangat terkenal, Ibn Arabi kepada siapa dia sering dikaitkan, dan sama-sama melalui kategorisasi pada pengalaman mistik yang disediakan oleh Schimmel (2011). Penggunaan metaforisnya tentang burung suci dan beberapa karya luar biasa lainnya namun terbatas tetap utuh setelah penipisan juga akan dieksplorasi untuk menunjukkan posisi teologisnya di antara para Sufi lainnya. Sebagai kesimpulan, saya berpendapat bahwa dia tidak mengecualikan unsur pribadi kemanusiaan atau dia mengabaikan peran syariah dalam merumuskan cara-cara untuk mencapai persatuan mistis.