When preaching preachers will use a variety of communication styles. Communication style is a set of behaviors that can be used communicator (preachers) in conveying the message to get a certain response in certain situations anyway. Style of communication in the form of verbal and nonverbal language may be spontaneous or its use should be regulated in such a way that the purpose of the communication itself can be achieved. The figure of the preacher as a public figure is implicitly demanded by the public can provide exemplary through their behavior, then what would happen if at some time preachers bring communication styles that are considered unfit "owned / used" by them as a preacher ?, regard is the author tries to analyze the style mubaligh communication that into the public spotlight.

This article is focused on a description of how a group of academicians deals with radicalism in Islamic preaching (dakwa). The main problem is basically related to shifting paradigm in conveying religious message. The paradigm emerges in form of fundamentalism, extremism, radicalism and disappearance of belief and tolerance towards other people of different religious adherences. Some models and approaches of dakwa exercised by Islamic preachers are variousand therefore need preachers’ commitment, creativity, knowledge, skills, time allocation, etc. As preachers, academicians of STAIN SAS Babel should fulfill such requirements and qualifications. One of the models performed by STAIN’s academicians is dakwa bi al-hal (dakwa by practicing). The academicians write their religious views and understanding in books, journals and newspapers, attending scientific meetings and discussions, and involving in community empowerment programs. In addition, the academicians also use a phenomenology approach in which religious doctrine and understanding are clearly explained and comprehended to cope with social problems. By doing so, the academicians hope that people of Bangka Belitung could live peacefully and harmoniously whatever their religious belief and practice.

Articulation of religion in the public sphere of Indonesia is still much to be exclusive and puritan, unilateral in monopolizing the truth claims of religious truth, and intolerance towards various religious disagreement. Whereas in the context of a pluralistic Indonesian nation, whether of race, ethnicity, culture, class, and religion, religious messages should be delivered by inclusive proselytizing. Anyone who would articulate religious discourses in the public sphere of Indonesia, should ideally be through inclusive proselytizing. In the context of inclusive proselytizing, Islamic values such as justice (al-adl), human rights, freedom (Hurriyah), democracy (Shura), universal benevolence (Khoir), egalitarian (Musawah), tolerance (tasamuh), balance ( tawazun), social ethics (morals), universal humanity (an-nas), as well as peace and safety contained in the doctrine of principle Islam but those are inclusive. Inclusive priciples could embrace all people regardless of race, culture, race, class, and even religion. This article is going to discuss the significance of Nurcholish Madjid?s inclusive proselytizing for pluralistic Indonesian society.

This study aims to determine the method and technical writing of some Quran index books in Indonesia written in the period 1984-2007. This research was conducted by library research with historical approach. This study give some information that the books of Quran Index written in the period 1984-2007 by Indonesian Muslim scholars were all written using alphabetic form and their writing presented in global and detailed form. Books of Quran index by Indonesian scholars which were written individually or collectively are not separated from the influences of Quran index books created by non Indonesian scholars. These facts are indicated by some references used in the preparation of their works. Among the "foreign Quran Index books" were often referred to are Mujam al-Mufahras li Alfaz al-Quran by M.F. Abdul Baqi, Miftah al-Quran by Ahmad Shah, Fath al-Rahman li Talib Ayat al-Quran by Ilmi Zadeh Faedullah, and Concordance of the Quran by Gustav Flugel.

This paper explored the idea of Neal Robinson, Farid Esack and Abdullah Saeed in their books, Discovering The Quran: A Contemporary Approach To A Veiled Text, The Quran: A Users Guide, and The Quran: An Introduction in order to understand the living Qur?an in moslem society. After reading these books, the writer found that the Qur?an gave a strong presence in the lives of many Muslims. Various norms and practices concerning interaction with the Quran have developed over time. Recitation of the Qur?an was not only as Islamic artistic expression but also as a good reward. Memorizing al-Qur?an is a demand and a need for many Muslims. In modern era, on one hand, the Qur?an is always listened by electronic media, on the other hand, the Qur?an was used as a protection from evil by wearing it as amulet. Ayahs of Quran and certain surahs were believed that they have superiority and were recitated at specific times. Arabic calligraphy was considered one of the most important forms of Islamic artistic expressions. All in all,the Quran was not only a guidance but also an ideology.

In todays contemporary era, one of the many problems experienced by the world community is the spiritual restlessness. Spiritual restlessness is not only felt by the Western people, but also by the people of Indonesia. According to some experts, to address the problems that plague contemporary society, it is very possible using sufistic propaganda to answer the crisis of meaning. Here, sufistic propagada means delivery of sufistic discourses or esoteric dimensions of islamic doctrine to the public. Because contemporary human problems are spiritual emptiness, then it should be treated with something that is spiritual. This paper will discuss the relevance Imam Ghazalis propaganda for Indonesian contemporary society.