Tulisan ini mengkaji fenomena keberagamaan kelas menengah muslim Indonesia kontemporer. Studi difokuskan pada model dakwah yang berlangsung dan diminati muslim perkotaan. Dengan analisis deskriptif dan pengumpulan data-data di lapangan, penulis menemukan beberapa bentuk dakwah kelas yang selama ini berlaku di tengah kelas menengah muslim Indonesia, yaitu: 1) Model seminar dan kursus singkat. Model seperti ini setidaknya direpresentasikan oleh Klub Kajian Agama (KKA) Paramadina dan FAST; 2) Model pengajian umum melalui televisi dan media baru yang berbasis internet. Di antara dai populer yang memanfaatkan jalur ini adalah Aa Gym, Khalid Basalamah, dan Felix Siauw; 3) Model pengajian komunitas. Model terakhir ini biasanya merupakan tindak lanjut dari model kedua, di mana mereka menginginkan kajian yang lebih mendalam sehingga membentuk kelompok kajian tersendiri secara terbatas. Tulisan ini juga menunjukkan bahwa Studi ini juga menunjukkan, kelas menengah muslim merupakan pihak yang aktif mencari bentuk keberislaman yang sesuai dengan kebutuhan mereka. Mereka memanfaatkan teknologi informasi untuk kepentingan itu. Dan  gairah keberislaman mereka bukanlah sebentuk konservatisme atau radikalisme, namun lebih sebagai upaya menjadi muslim yang lebih taat.

<p>Abstract: Persatuan umat Islam adalah aplikasi ajaran Islam tentang persaudaraan sesama Muslim (ukhuwah Islâmîyah). Pluralitas kultural umat Islam telah menjadi resistensi tersendiri bagi implementasi doktrin tersebut dalam masyarakat Muslim. Di Indonesia, keragaman mazhab, organisasi dan aliran politik telah melahirkan disintegrasi umat. Beragam konflik intern umat Islam menjadi bukti disintegrasi tersebut. Tulisan ini mengkaji gagasan KH. Hasyim Asy`ari tentang persatuan umat Islam. Penulis menemukan bahwa gagasan tentang persatuan umat Islam KH. Hasyim Asy`ari didasari oleh tauhid dan anti fanatisme dalam masyarakat Muslim. Kenyataan bahwa disintegrasi menjadi problem dunia Islam kontemporer telah membuat ide KH. Hasyim Asy`ari menjadi urgen, dan dapat menjadi solusi alternatif bagi problem umat tersebut.</p><p><br />Abstract: The Contextualization of KH. Hasyim Asyari’s View on the Muslim Unity. The Muslim unity is a logical consequence of religious teachings concerning the Muslim brotherhood (ukhuwah Islamiyâh). The diversity of the Muslim community has become a challenge for its application. In Indonesian, the diversity of mainstream school of thoughts, organizations, and parties have given rise to disintegration of the Muslim society. The internal conflicts that come out from various reasons is an evident of that disintegration. This paper analyzes KH. Hasyim Asyari’s view concerning the Muslim unity. The authors find that the idea of the Muslim unity should be based upon faith and anti-fanatism. It reflects the concordance of faith and could be realized in anti-fanatism attitude in the Muslim society. The idea of KH Hasyim Asy`ari is perceived of utmost important, for it may become an alternative solution for the social problems.</p><p><br />Kata Kunci: Persatuan, Ukhuwah,  KH Hasyim Asy‘ari, Nahdhatul Ulama</p>

Pesantren as subcultures are indeed interesting to be studied. Several studies have been carried out such as Zamakhsary Dhofier on the network of pesantren in Java and Martin van Bruinessen on the pesantren and tarekat. Continuing it, Ading Kusdiana through her dissertation at Padjadjaran University conducted a research on the network of Pesantren in the Priangan region (West Java), focusing on the existence and conti­nuity of Pesantren through five inter-Islamic networks: scientific networks, marriage, genealogical, congregational religious views, and the similarity of the vision of opposition to the invaders. Kusdiana's research confirmed Zamakhshari Dhofier's theory and did not refute it at all. So that this feels like a new work with a sense of "old work". The study of this theme will be even more interesting if Kusdiana uses the new genealogical theory as Yudi Latif did. This will also portray changes and continuity in the network of Pesantren. However, Kusdiana’s work deserves to be appre­ciated because it presents a lot of new data-information regarding the traces and spreads of Pesantren in Priangan. Through thiswork, we can get a relatively completed picture of the world of Pesantren in Priangan in the 1800-1945 period.Keywords: Network of Pesantren, Genealogy Theory, Pesantren in Priangan Pesantren sebagai subkultur memang menarik dikaji. Beberapa kajian telah dilakukan seperti Zamakhsary Dhofier tentang jaringan pesantren di Jawa dan Martin van Bruinessen tentang pesantren dan tarekat. Melanjut­kan keduanya, Ading Kusdiana melalui disertasinya di Universitas Padjadjaran melakukan penelitian jaringan pesantren di wilayah Priangan (Jawa Barat), dengan titik-fokus pada proses eksistensi dan kesinam­bungan pesantren melalui lima bentuk jaringan antarpesantren: jaringan keilmuan, perkawinan, genealogis, kesamaan pandangan keagamaan tare­kat, serta kesamaan visi penentangan terhadap penjajah. Namun penelitian Kusdiana ini meneguhkan teori Zamakhsyari Dhofier dan sama sekali tidak melakukan penyanggahan terhadapnya. Sehingga ini terasa sebagai karya baru dengan rasa “karya lama”. Kajian terhadap tema ini akan semakin menarik jika Kusdiana menggunakan teori genealogis baru seperti yang dilakukan Yudi Latif. Ini sekaligus akan memotret perubahan dan kontinuitas dalam jaringan pesantren yang dikajinya. Namun demikian, karya Kusdiana ini layak diapresiasi karena menyajikan banyak data-informasi baru terkait jejak dan sebaran-pertumbuhan pesantren di Priangan. Melalui karya Kusdiana ini, kita bisa mendapatkan gambaran relatif utuh terkait dunia pesantren di Priangan pada periode 1800-1945.Kata Kunci: Jaringan Pesantren, Teori Genealogi, Pesantren di Priangan

<pre><em><span lang="IN">Moderate Islamic discourse began to develop in Indonesia in early 2015. One such discourse is Islam Wasatiyah. Using the historical method of thought, this article answers three questions. First, the historical background of the Wasatiyah Islamic discourse in Indonesia. Second, Wasatiyah Islam which was conceptualized by religious organizations and Indonesian Muslim scholars. Two important subjects that introduced Wasatiyah Islam in Indonesia are the Indonesian Ulama Council (MUI) and Azyumardi Azra. Third, at almost the same time, the Wasatiyah Islamic discourse competed against Islamic moderatism with other Indonesian Islamic discourses, such as the Islam of the Nahdaltul Ulama and the Advancing Islam of Muhammadiyah. This article finds the correlation between Wasitiyah Islamic discourse in Indonesia and Wasatiyah Islam which originated from the ideas of Malaysian intellectual, Mohammad Hashim Kamali. Wasatiyah Islam in Indonesia, as initiated by Mohammad Hashim Kamali, gave rise to a moderate and tolerant Islam which was based on the values contained in Islam. Like fertile land, Indonesian Islam has indeed become a nursery and contestation of various Islamic discourses, both from Indonesia and abroad. In this article it is also found that a massive support base will mainstream the discourse itself. Therefore, the Wasatiyah Islamic discourse does not have sufficient resonance for the breeding of Islamic moderation in Indonesia, and is drowning in the midst of other Islamic discourses.</span></em></pre>

This article examines power struggle in the discourse of Islam Nusantara which becomes very popular in contemporary Indonesian Islam. The idea of Islam Nusantara is not different from Islam in general, but with distinctive charactericstics, such as tawâzun, i‘tidâl, and tawassut}. The proponents of this idea claim that their intellectual framework is based on the principle of maslah}ah mursalah, istih}sân, and ‘urf. Using critical discourse analysis, this article attempts to see the other side of Islam Nusantara discourse. This study is based on an assumption that language and discourse are not only an instrument to convey ideas, but also a means to construct social reality. Social activities are always related to and constructed by their social settings. This article argues that the discourse of Islam Nusantara emerges as a part of struggle for influence between mainstream Islamic movements, such as Nahdlatul Ulama and Muhammadiyah, and new transnational Islamic movements, such as Tarbiyah, Hizbut Tahrir, and Salafis. The use of the term Islam Nusantara is indeed the effort of mainstream Islamic movements to create the image of indigenous Islamic movements, different from the newly imported Islamic movements. However, the discourse of Islam Nusantara seems to be reductionist and monolithic in perceiving diverse realities of Islam in Nusantara.