Hate speech is among the most vicious problem faced by Muslims in the world. As Muslims are obliged to perform the principle of al amr bi al ma'ruf wa tanhawna anil munkar (commanding right and forbidding evil), what perceived as hate speech sometimes overlaps such basic tenet of Islamic principle of commanding right and forbidding wrong. The aim of this research is therefore twofold. First, it explore the contruction of hate speech among Da'is (Islamic preachers) in traditional Islamic boarding schools in East Kalimantan. And Seccondly, it explores ideal responses toward such practices as perceived by those Da'is. Findings suggest that the construction of hate speeches and ideal responses towerds it, among Da'is in Islamic traditional boarding schools known as pondok pesantrens, is founded mostly upon the principle of potential damage of those hate speech practices.

Rapid developments in the area of information technology have transformed the nature of social interactions among people in the world. Da’wa, as a form of social interaction aimed at conveying the teachings of Islam towards all people in the world, changes as the platform of undertaking the Da’wa itself, the available media of interactions, change. The aim of this paper is to analyze the strategy of Ustadz Abdul Somad (UAS), the currently most popular preacher in Indonesia, in utilizing the internet for the purpose of Da’wa (Islamic propagation). Findings reveal that UAS’s success lies on his ability to persuade his audience to record his sermons and post them individually to the internet, especially on video-sharing platform of youTube.com. Abdul Somad even claimed himself as a preacher of million viewers. However, his sermons are mostly uploaded to the internet by his audiences. Abdul Somad does not rely on professional team to craft his sermons and post them online. This strategy of allowing his audience to create and share user generated contents is proven to highly successful. Not only that Abdul Somad is able to secure millions of viewers online, it also helps him to multiply the proliferation of his sermons with relatively no cost.

Despite its heterogeneous population, Lombok is well known for its reputation as Pulau Seribu Mesjid (island of thousand mosques).The idea of thousand mosques reflects the strong notion of Islam as the main identity marker. This, however, often brings uneasiness for both conflict between Muslim and non-Muslim, and between Muslims groups living in the island.This paper, aims at mapping out the triangular relationships between Hindus, Wetutelu Muslims, and Waktu Lima Muslims in Lombok, an island where a significant number of Balinese Hindus live as religious minority among SasakMuslims majority. In this paper, I argue that inter-religious relationship between Hindus and WetuteluMuslims is harmonious, while that between Hindus and Waktu Lima orthodox Muslims is marked by hostility. However, the inter-religious relationship between Hindus and the less orthodox Waktu Lima Muslims represent a number of uncertainties.

This paper aims to explain the role of KAMMI (Kesatuan Aksi Mahasiswa Muslim Indonesia/ the Indonesian Muslim University Students Action Union) in Universities in East Kalimantan in shaping the political dynamics among students in university settings. Utilizing a qualitative approach to analyze data collected through interviews with members of KAMMI in Samarinda, findings reveal that KAMMI’s main strategy to maintain its’ Islamist ideology consists of three distinctive steps: 1) introducing KAMMI to potential members in high schools via vacation trip program (rihlah); 2) recruiting members during admission time via personal approaches; and 3) maintaining solidarity by utilizing small circle study groups. In the first two steps, KAMMI would introduce potential new members with personal holiness, which aims to guard the students' morality. In the third phase, members would be familiarized with the concept of “Muslim Negarawan,” in which they are asked to view their campus as a political arena of competition for power.

Politics is the biggest source of Muslim division. Starting from a dispute that occurred between Ali bin Abi Talib and Muawiyah who wanted revenge for Uthman’s death, a Siffin war broke out which was a new chapter in the history of the birth of sects which had their own political vision. There are two schools - even two tendencies which gave birth to many schools - which were born as an implication of the war, namely Shi’ah and Khawarij. Both of these streams emerge because of the same factor, namely extremity and contradiction. The appearance of the Khawarij gave a large share of the emergence and spread of Shi’ah. Extremity claims propagated by one of the streams above encourage the emergence of rival extremities from other schools. The struggle between the two schools gave rise to another stream which aimed to mediate between the two contradictory sides, namely Murji’ah, a school that dared to bring up its own vision, even though in the end one of the two firqahs was followed. In subsequent developments emerged the flow ofMu’tazilah, Qadariyyah and Jabbariyyah.