Perubahan zaman menjadikan sosial media layaknya kehidupan kedua umat manusia yang mempermudah aktivitas manusia dalam mengakses informasi dan menyampaikan aspirasi maupun keluh kesahnya secara bebas. Kebebasan dalam interaksi di sosial media ini memberikan comfort lebih dibandingkan interaksi di ruang luring khususnya dalam menyampaikan pendapat. Seringkali perbedaan pendapat tokoh berpengaruh dalam Islam atau ulama yang seharusnya menjadi hal yang wajar dalam menanggapi suatu masalah, berujung dengan adu argumen di antara para pengikut atau pengguna sosial media, sehingga war di sosial media menjadi peristiwa daring yang tidak terelakkan. Penelitian studi kasus ini bertujuan untuk mengungkap kontestasi otoritas keagamaan di kalangan pengguna sosial media yang berdampak pada krisis etika dalam interaksi daring dengan maraknya war antar pengguna media sosial dikarenakan perbedaan pendapat dari tokoh yang diikutinya. Adapun metode penelitian yang digunakan dalam penelitian ini berupa deskriptif kualitatif  dan dokumentasi data yang di peroleh melalui media sosial dan melakukan pengkajian terhadap data sekunder berupa literatur-literatur ilmiah yang mendukung topik yang diangkat dan wawancara kemudian dianalisis menggunakan teori segitiga konflik Johan Galtung.

Abstrak: Paper ini mengkaji kekerasan terhadap komunitas Syiah di Sampang, Madura yang menjadi isu laten dan sangat mungkin akan terjadi di tempat dan waktu yang lain. Paper ini mengeksplorasi produksi media dalam masyarakat yang mengkonstruksi dan mendiskriminasi minoritas agama serta peran otoritas keagamaan di Sampang, Madura. Paper ini didasarkan pada penelitian kualitatif melalui studi kepustakaan dan empiris dengan memanfaatkan teori Johan Galtung dan memadukannya dengan analisis wacana kritis Norman Fairclough. Paper ini menemukan bahwa wacana terhadap Syi’ah sebagai sistem kepercayaan sesat di Sampang Madura diproduksi oleh media. Otoritas agama mengambil cukup peran untuk mendukung dan menyebarkan wacana ini ke berbagai kelompok sosial. Dari kajian yang telah dilakukan juga ditemukan bahwa terdapat kekerasan kultural dan struktural terhadap komunitas Syi’ah di Sampang Madura dalam wujud diskriminasi, intimidasi dan kekerasan.Abstract: The paper examines the violence against the Shi'a community in Sampang, Madura. It is a latent issue and is highly likely to occur in different contexts. The paper also explores media production in the society that constructs and discriminates against religious minorities and the role of religious authorities in Sampang, Madura. The paper is mainly based on qualitative research through literature and empirical studies, utilizing Johan Galtung's triangulation of violence theory and Norman Fairclough's critical discourse analysis. The results indicate that the discourse on Shi'a as a dissenting group in Sampang, Madura, is produced by the media. Religious authorities play an essential role in supporting and spreading the discourse to various social groups. The study also highlights cultural and structural acts of violence to the Shi'a community in Sampang through discrimination, intimidation, and violence.

This paper wants to explore the existence and role of the Indonesian Ulema Council (MUI) in religious discourse and practice in Indonesia. This research is library research using the theory of Critical Discourse Analysis by Norman Fairclough. The approach of this research is the political approach of Islamic law in Indonesia. Results This study found research findings related to the existence and role of MUI in the process of forming Islamic discourse in Indonesia. The MUI was designed by the government of the New Order Era as a medium of communication between the government and the ulama. The position of MUI in this era is more dominant in its role as "khodimul Hukumah" (government servant) and in the reform order its role has shifted to "khodimul ummah" (servant of the ummah). MUI as a big umbrella for Muslims has played a big role in shaping religious discourse in Indonesia through its products, namely fatwas and non-fatwas. Among the non-fatwa are in the form of tawsiyah, Tadzkiroh, amanah, attitude statements and appeals. Even though the fatwa and non-fatwa are morally binding, politically legal products of MUI products are often accommodated by the government into a legally binding public policy (law). In this context, the MUI has had an influence in the formation of religious discourse through the process of transformation from religious authority to state authority through government public policies.More about this source textSource text required for additional translation informationSend feedbackSide panels

This paper focuses on the discourse of local religious traditions and its implication for the shifting religious authority among young Muslims in Banten and Yogyakarta dealing with their activity in social media (clicktivism). The existence of freedom of opinion and expression since the fall of the New Order and the widespread use of new media has had a significant influence on youth’s Muslimness, including the local Islamic tradition issues. In collecting data, this study utilized visual ethnography, observation, interview, and focus group discussion. While analyzing the collected data, we use Talal Asad’s Discursive Tradition. The research finds that the dissemination of information through social media was able to have a significant influence on the change in religious practices, especially in dealing with local religious (Islamic) traditions. This change is inseparable from the dynamic process of the discursive tradition of young Muslims on social media. Another implication of the process is a shift in religious authority from personal to impersonal.

Abstract. The Council of Indonesian Muslim Scholar (MUI) has strategic position in Indonesia. It becomes the big umbrella of Islamic Mass Organiation in Indonesia. MUI was designed by Soeharto’s era as the media of the communication between Government and Ulama in one side but in other side to support the policy of the government in Soeharto Era. This paper wants to examine and explore related to the role of MUI in the process of positivisation of fatwa in Indonesia. Indonesia is not an Islamic country but also not a secular country, but the presence of MUI as a ”semi-government institution” is enough to give color to the process of forming rules and public policies in Indonesia. The MUI fatwa often contains an appeal to the central and regional governments to make policies in accordance with the main content of the fatwa. For example, the issuance of East Java Governor Regulation Number 55 of 2021 is part of responding to the East Java MUI fatwa related to Shia heresy. This shows that the Fatwa has structurally played a strategic role in the production of state policies both at the central and regional levels. This paper is part of a qualitative research using a type of library research, where one of the samples is the East Java MUI Fatwa regarding the Shia deviant fatwa which was later accommodated into East Java Governor Regulation number 55 of 2012. This paper proposes at least two questions important in this paper: first, why is a fatwa produced by MUI? What is the background, as well as the second question: How far is the influence of the fatwa in the process of forming public policies or government regulations that bind its citizens. To answer this problem, this paper uses Fairclough’s theory of Critical Discourse Analysis (CDA). This theory wants to help uncover the process of publishing, using, and distributing fatwas and public policies, as well as their discourse and practice. This paper wants to reveal how the process of producing a fatwa from a religious instrument is transformed into a state instrument which I call ”fatwa positivization.” The positivization of a fatwa is a process of transformation from a fatwa with moral power to a binding and coercive legal force. From here, it can be explored how the role of the MUI in the process of positivizing Islamic law in Indonesia through the issued fatwas. Keywords: MUI; Fatwa; Positivisation of Islamic Law