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Globalization is the interrelation and dependence between nations and between people throughout the world through trade, investment, travel, popular culture, and other forms of interaction so that the borders of the country become faster. to discuss the science of religion with the secret teaching of the education system at that time religious education was equally not taught in schools they considered religious education to be responsible for parents at home. Dutch government policy towards education in Indonesia is very discriminatory in terms of social, racial, budgetary, and religious affiliation. Since the colonial era, religious education went beyond docotomy even to the era of independence and post-independence. After the independence of Indonesia was established the Ministry of Religion of the Republic of Indonesia on January 3, 1946. One of the tasks of the Ministry of Religion was the management of religious education institutions. While the tasks of the ministries of education and agriculture manage public schools. The establishment of the religious department is expected to be a breath of fresh air towards the establishment of Islamic education

Gawrych reviews Turkish Islam and the Secular State: The Gulen Movement edited by M. Hakan Yavuz and John L. Esposito.

The presence of Islamism in Muslimistan necessitates a secular age, as only in a secular age does it become possible to be for or against Islam due to the decentering of Islam as the default organizing premise of Muslim societies. Within this fundamental de-Islamization or secularization of Muslim societies, further de-Islamization is made possible by secular power's ability to dictate and even produce Islam, which continues to perpetually shift the meanings of secularism and Islamism in accordance with the European Enlightenment's notion of progress. The banality and universality of secularism, and markedness and provinciality of Islam(ism), ensure that only the (perceived) absence of secularism and (perceived) presence of Islamism are felt – never the other way around. Bangladesh's recent authoritarian turn, its social engineering during secular authoritarianism, and the recent calls for democratization – all point towards the secularist politics of de-Islamization which invents Islam(ism) in de-Islamization, and which then explains the failings of secularism through the regime and Bangladesh's "Islamist character". The implications include a never-ending de-Islamization process, spelling the end of the post-Islamism thesis, as post-Islamism becomes an impossible state. Secular power invents in post-Islamism a new Islamism, delaying the post-Islamist moment ad infinitum.

The phenomenon of the settlement of Islam and religious authority is significant to studied, becouse it is the concept of forming a new religious authority in the contemporary. This paper begins to explain the concept of authority as seen from the process of commodification and religification. As well as the thought of the restoration of the religious teacher Dhanu recoveri as a purification of Islamic recovery. To answer this question, the authors conducted field observation and discussed literature, as well as conducted several empirical studies on various alternative treatments offline and online. Data obtained though participant observation and documentation, as well as literature studies. After the data is collected, data analysis is carried out though the process of analyzing data, classifying, reducing data, interpreting data, and making conclusions. The results of this study are the rehabilitation of Islam created by the Dhanu cleric which can be seen through television and youtube sites and shows, making history of the recovery of Islam, culture, and political economy. The salient difference from Dhanu's recovery is the claim of purificative healing and criticism of the use of magic and spells by shamans or clerics. This healing of Dhanu give birth to a new religious authority in the Islamic world.

This paper discusses the shift in electoral politics of political Islam in the context of democratic consolidation in Indonesia after Reformasi, particularly in South Kalimantan where 94% of the voters are Muslims and considerably religious. It examines the thesis of fading sectarian politics (politik aliran, sectarian identity-based politics) in Indonesia (Liddle and Mujani, 2004; Hamayotsu, 2012) in the midst of growing oligarchy (Hadiz and Robison, 2005; and Winters, 2011) which led to rationalism and pragmatism in electoral politics, in contrast to sectarian politics. Qualitative methodology was employed by using in-depth interviews with local elite Muslim politicians in South Kalimantan. Perceptions and motives on power, political transactional cost, coalition formation, and sharia law were elaborated and analyzed. This research argues that the political Islam adapted to the changing landscape of the electoral politics, both in elite and mass level. In disagreement with other research which concluded that the political Islam plays important role in a 'religious-democracy' in Indonesia (Tanuwidjaja, 2010), this paper argues that they adjusted their vision and strategy to make the most in the electoral politics in the changing context. Islamic norms and culture, are interpreted in harmony with nationalism and democracy, not particularly distinctive and exclusive. Islamic symbols and networks are considered advantages during election campaign and mobilization, although the Muslim politicians are pragmatic when it comes to electability, popularity, and political transaction in coalition formation and policy making.

Qazi Nazrul Islam was a great poet and writer of songs. His literary activities were spread over a period of about twenty five years from 1917 to 1942. His writings exude strength and boldness. However his chequerred career was underlined with ups and downs, poverty and sufferings. He always believed that Islam gives great importance to the spirit of independence and bravery. He was greatly impressed by Prophet Muhammad (S.A.W) and the bravery of great Muslim Generals like Khalid bin Waked, Musa Bin Nusaire, and Tariq Bin Ziyad etc. Ile imbibed teachings of the Prophet and pristine achievements of the Muslim caliphs and Generals to evolve an equalitarian outlook. In his zeal for the uplift of Muslim Bengal, Nazrul Islam wrote a large number of poems on the theme of Islamic Universal brotherhood and Muslim glory. Of recent history he regarded Mustafa Kamal Pasha `Attaturk' as the savior and builder of Modern Turkey. Nazrul Islam believed with the ideal of Kamal Attaturks muslim prestige and political status can be regained. He revolted against the British occupation of India. British rulers put him into prison for about one year (November 23, 1922 to December 15, 1923), on charges of sedition and banned his books and writings for what they considered too radical. Nazrul Islam's writings proved catalyst in awakening Muslim Bengal. His contributions to building Muslim identity can be equated with the poet Iqbal. Such contributions by the two undeniably paved the way for the creation of Pakistan.

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.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.Kata Kunci: Persatuan, Ukhuwah, KH Hasyim Asy'ari, Nahdhatul Ulama

In Indonesia, da'wah in the political and cultural spheres is compared to siblings who have not spoken to one another in a long time, contradicting one another and even bringing one another down. Reconstruction of da'wah in Indonesia's political and cultural realms is an extremely interesting subject that has the potential to constantly evolve and present new breakthroughs. Legislation and public policy issues require these individuals to engage in the political process, whereas social-social issues typically require a cultural approach. The purpose of this study is to determine whether it is true that Islamic da'wah in the political and cultural realms cannot coexist, particularly in the Indonesian context, and whether it is possible to create synergy – even convergence – between political and cultural da'wah, as well as what compromises must be made with mainstream circles. Today, political and cultural da'wah circles exist in Indonesia. By utilizing a literature-based approach that incorporates both theory and expert opinion. Additionally, it is analyzed by providing interpretations that are transformed into objects that can be interpreted in terms of space and time. The article concludes that, in contemporary Indonesia, the synergy between political and cultural da'wah must be directed toward resolving the nation's problems, such as poverty and ignorance eradication, upholding justice, and establishing a clean government. These efforts should be couched in a framework of noble morality, elegant strategy, and an approach that is both friendly and sympathetic.Keywords: Reconstruction; Islamic Education; Politics, Culture AbstrakDakwah di ranah politik dan kultural di Indonesia digambarkan seolah-olah sebagai siblings yang sudah lama tidak saling menyapa, kontradiktif, bahkan saling menjatuhkan. Rekontruksi dakwah di ranah politik dan kultural di Indonesia merupakan topik yang sangat menarik dan memiliki potensi kuat untuk selalu berkembang serta menghadirkan terobosan baru. Persoalan perundang-undangan dan ...