AN ANALYSIS OF ISLAMIC LIBERALISM FOUND IN MICHAEL MUHAMMAD KINGHT’S NOVEL :THE TAQWACORES
A THESIS BY
RYAN SYAHPUTRA REG. NO. 100705109
DEPARTMENT OF ENGLISH
FACULTY OF CULTURAL STUDIES
UNIVERSITY OF SUMATERA UTARA
AN ANALYSIS OF ISLAMIC LIBERALISM FOUND IN MICHAEL MUHAMMAD KINGHT’S NOVEL :THE TAQWACORES
A THESIS
BY
RYAN SYAHPUTRA REG. NO. 100705109
SUPERVISOR CO. SUPERVISOR
Dr. Siti Norma Nasution, M. Hum Drs. SiamirMarulafau, M. Hum NIP. 19570720 198303 2 001 NIP. 19580517 198503 1 003
Submitted to Faculty of Cultural Studies University of Sumatra Utara Medan in partial fulfillment of the requirements for the degree of SarjanaSastra from Department of
English
DEPARTMENT OF ENGLISH
FACULTY OF CULTURAL STUDIES
UNIVERSITY OF SUMATERA UTARA
Approved by the Department of English, Faculty of Cultural Studies University of Sumatera Utara (USU) Medan as thesis for The SarjanaSastra Examination.
Head, Secretary,
Dr. H. MuhizarMuchtar, M.S
Accepted by the Board of Examiners in partial fulfillment of requirements for the degree of SarjanaSastra from the Department of English, Faculty of Cultural Studies University of Sumatera Utara, Medan.
The examination is held in Department of English Faculty of Cultural Studies University of Sumatera Utara on Monday, July 13th, 2015
Dean of Faculty of Cultural Studies University of Sumatera Utara
NIP.19511013 197603 1 001 Dr. H. SyahronLubis, MA
Board of examiners
Dr. H. MuhizarMuchtar, MS. ………
RahmadsyahRangkuti, M.A., Ph.D. ………
Dr. Siti Norma Nasution, M. Hum. ………
AUTHORS’S DECLARATION
I, RYAN SYAHPUTRA, DECLARE THAT I AM THE SOLE AUTHOR OF THIS
THESIS EXCEPT WHERE REFERENCE IS MADE IN THE TEXT OF THIS THESIS.
THIS THESIS CONTAINS NO MATERIAL PUBLISHED ELSEWHERE OR
EXTRACTED IN WHOLE OR IN PART FROM A THESIS BY WHICH I HAVE
QUALIFIED FOR OR AWARDED ANOTHER DEGREE. NO OTHER PERSON’S
WORK HAS BEEN USED WITHOUT DUE ACKNOWLEDGEMENTS IN THE MAIN
TEXT OF THIS THESIS. THIS THESIS HAS NOT SUBMITTED FOR THE AWARD
OF ANOTHER DEGREE IN ANY TERTIARY EDUCATION.
Signed :
COPYRIGHT DECLARATION
NAME : RYAN SYAHPUTRA
TITLE OF THESIS : AN ANALYSIS OFISLAMIC LIBERALISM FOUND IN
MICHAEL MUHAMMAD KNIGHT’S NOVEL :THE
TAQWACORES
QUALIFICATION : S1/SARJANA SASTRA
DEPARTEMENT : ENGLISH
I AM WILLING THAT MY THESIS SHOULD BE AVAILABLE FOR
REPRODUCTION AT THE DISCRETION OF THE LIBRARIAN OF DEPARTMENT
OF ENGLISH, FACULTY OF CULTURAL STUDIES, UNIVERSITY OF SUMATERA
UTARA ON THE UNDERSTANDING THAT USERS ARE MADE AWARE OF THEIR
OBLIGATION UNDER THE LAW OF THE REPUBLIC OF INDONESIA.
Signed :
ACKNOWLEDGEMENTS
Bismillahirrahmanirrahim.
Alhamdulillah, all the praises be to Allah SWT, God Almighty, Shalawat is sent to the
noble Prophet, Muhammad SAW.
First of all, I would like to thank to Allah SWT, God of the universe, for all the blessings
and the rahmah so I can complete my thesis. Every obstacle I faced is the guidance to make me
stronger and more grateful.
My special gratitude are given to my parents, my brother, and my grandmother who
always support me in all aspects to finished my gratitude.
And I would like to thank to all friends and people I met, Saut, Misnok, Frenky, Lintong,
Ical Hajoram, Eri Gendut, Bang Alpin, Bang Jarot, Bang Am, Dedad, Ibet, Ibet’s Laptop,
Benhard, Yasir Keju Naibaho, Moti, Habil, Munardi, Erik, Ical AlahBoy, Aldy Kibo, Hendrik,
Dodi Jawa, Dodi Laptop, Babe, Andi Ambon, Bima, Seno, Azri Aceh, Musbar, Anmar Bajuri,
IMSI, Mastur and others friend that I can’t mention one by one. Thanks for being peace and
awesome.
Finally, I realize this thesis is still far from being perfect and I welcome constructive
criticism and suggestion.
The Writer
ABSTRACT
The title of this thesis isAn Analysis of Islamic Liberalism Found in Michael Muhammad
Knight's Novel: The Taqwacores. In this thesis, the writer tries to analyze the Islamic Liberalism
which reflected in the novel The Taqwacores written by Michael Muhammad Knight. The
analysis aims to explain the Liberal Ideology in Islam that makes man, especially Muslims
become more freely to lives in their religious beliefs that based on their own interpretation in this
novel.
In analyzing, the method that the writer used in this thesis is descriptive analysis method
that aims to describe the phenomenon of Islamic Liberalism in the novel The Taqwacores. It
contains depictions of interpretation then analyzed based on realdata in the novel.
ABSTRAK
Skripsi ini berjudul An Analysis of Islamic Liberalism Found in Michael Muhammad Knight's Novel : The Taqwacores. Di dalam skripsi ini, penulis mencoba untuk menganalisis Liberalisme Islam yang terdapat dalam novel The Taqwacores yang ditulis oleh Michael Muhammad Knight. Analisis ini bertujuan untuk menjelaskan tentang ideologi liberal dalam islam yang membuat manusia, khususnya muslim menjadi lebih bebas dalam menjalani kepercayaannya berdasarkan interpretasinya sendiri di dalam novel ini.
Dalam menganalisis, adapun metode yang digunakan penulis dalam skripsi ini adalah metode analisis deskriptif yang bertujuan menggambarkan fenomena Liberalisme Islam dari novel The Taqwacores. Penggambaran ini memuat interpretasi yang kemudian dianalisis berdasarkan data yang ada pada novel.
TABLE OF CONTENTS
AUTHOR’S DECLARATION v
COPYRIGHT DECLARATION vi
ACKNOWLEDGEMENTS vii ABSTRACT iix
ABSTRAK ix TABLE OF CONTENTS x CHAPTER I: INTRODUCTION 1.1. Background of the Study……….1
1.2. Problem of the Study………...6
1.3. Objective of the Study……….6
1.4. Scope of the Study………...6
1.5. Significance of the Study ...7
1.6. Method of the Study………....7
1.7. Review of Literature………8
CHAPTER II: THEORITICAL REVIEW 2.1. Literature……….10
2.2. Intrinsic and Extrinsic Elements………..12
2.2.1. Intrinsic Element: Characterization………..12
2.3. Postmodernism………15
2.4. Islamic Liberalism………...17
CHAPTER III: METHODOLOGY 3.1. Collecting Data...23
3.2. Selecting Data……….24
3.3. Analyzing Data………...24
3.4. Data and Source of Data……….25
CHAPTER IV: ANALYSIS 4.1. Characteristics Of Islamic Liberalism In The Taqwacores…….28
4.1.1. Believing that truth is relative, open for interpretations and plural………..28
4.1.2. Believing in the freedom to practice religious beliefs………34
4.2. How the lives of the community with the ideology in The Taqwacores………..41
CHAPTER V: CONCLUSION AND SUGGESTION 5.1 Conclusion………47
5.2 Suggestion ………....50
REFERENCES
ABSTRACT
The title of this thesis isAn Analysis of Islamic Liberalism Found in Michael Muhammad
Knight's Novel: The Taqwacores. In this thesis, the writer tries to analyze the Islamic Liberalism
which reflected in the novel The Taqwacores written by Michael Muhammad Knight. The
analysis aims to explain the Liberal Ideology in Islam that makes man, especially Muslims
become more freely to lives in their religious beliefs that based on their own interpretation in this
novel.
In analyzing, the method that the writer used in this thesis is descriptive analysis method
that aims to describe the phenomenon of Islamic Liberalism in the novel The Taqwacores. It
contains depictions of interpretation then analyzed based on realdata in the novel.
ABSTRAK
Skripsi ini berjudul An Analysis of Islamic Liberalism Found in Michael Muhammad Knight's Novel : The Taqwacores. Di dalam skripsi ini, penulis mencoba untuk menganalisis Liberalisme Islam yang terdapat dalam novel The Taqwacores yang ditulis oleh Michael Muhammad Knight. Analisis ini bertujuan untuk menjelaskan tentang ideologi liberal dalam islam yang membuat manusia, khususnya muslim menjadi lebih bebas dalam menjalani kepercayaannya berdasarkan interpretasinya sendiri di dalam novel ini.
Dalam menganalisis, adapun metode yang digunakan penulis dalam skripsi ini adalah metode analisis deskriptif yang bertujuan menggambarkan fenomena Liberalisme Islam dari novel The Taqwacores. Penggambaran ini memuat interpretasi yang kemudian dianalisis berdasarkan data yang ada pada novel.
CHAPTER I
INTRODUCTION
1.1. Background of the Study
The term literature has been widely known by many people in the world. The term
literature is derived from Latin ‘littera’ which means letter. It refers to the written or printed
words, but literary also can be oral. According to Rhicard Taylor (1981:1), literature like the
other arts, is essentially an imaginative act, that is an act of writer’s imagination in selecting,
ordering and interpreting life experience. Literature can be treated as a document in the history of
ideas and philosophy, for literary history parallels and reflect intelectual history.
Novel is a part of fiction, which appeared in the 18th century as the further development
of Medieval romances. It is kind of prose writing which is very popular in the society. Its
complicated intrique but easy to be read is the main point for its readers to choose a reading in
their leisure time. According to Richard Taylor (1981:46), a novel is normally a prose work of
quite some length and complecity which attempts to reflect and express something of the
equality value of human experience or conduct. A novel is considered as literary work. In
Dictionary of Etimology, the Origins of American English Words by Robert K. Barnhart (1995),
the word ‘novel’ itself comes from Latin ‘novella’ which means something new. Ian Watt in his
book The Rise of the Novel (1995) describes the background of the rise of the novel. In the 18th
century some English writers tried to create literary works that did not follow the traditional
The Taqwacores is a novel written by Michael Muhammad Knight in 2003. In this thesis,
the writer is going to analyze this novel, which presents story of a Muslim punk house in
Buffalo, New York, inhabited by burqa-wearing riot girls, mohawked Sufis, straightedge Sunnis,
Shi’a skinheads, Indonesian skaters, Sudanese rude boys, gay Muslims, drunk Muslims, and
feminists. Their living room is often used to hold parties and prays, with a hole smashed in the
wall to indicate the direction of Mecca (kiblah). Their life together mixes sex, dope, and religion
in roughly equal amounts, expressed in devotion to an Islamic-punk subculture, ‘taqwacore,’
named for taqwa, an Arabic term for consciousness of the divine.
The taqwacores is story about Yusef, a first-generation Pakistani engineering student who
moves to campus with a group of Muslim punks in Buffalo, New York. His new "un-orthodox"
house mates introduce him to Taqwacore. As the seasons change, Taqwacore influences the
house more and more. The living room used as a place to pray during the day, and a place to hold
a party at night. Ultimately, Yusef is influenced by Taqwacore too, as he begins to challenge his
own faith and ideologies. The Taqwacores deals with the complexities of being young and
Muslim in modern-day America.
The central conflict of the novel is the clash between these differences take on Islam. One
side of this is represented by Jehangir, Rabeya, Fasiq, Muzammil, their friends, and later the
taqwacore bands, who know that in many different ways they are outsiders to Islam, but have
developed their own philosophies on the subject. The contrasting perspective is provided by
Umar, Yusef’s own doubts about his religion, the occasional appearance or mention of parents
and traditional imams (leaders of the prayer; possibly the closest Islam has to religious leaders),
The conflict and philosophies of the novel are more simply defined as inclusiveness
versus exclusiveness. Umar, Bilal’s Boulder, and the more traditional values they espouse, reject
what they see as characteristic of kufr (an unbeliever or atheist), homosexuality, drink, drugs,
sex, failure to observe certain traditions, and so on. They demand a specific adherence to Islamic
teachings.
Michael Muhammad Knight born in 1977 is an American novelist, essayist, and
journalist. His writings mostly talk about elements of islamic liberalism. Islamic liberalism is
reflected in the characters of his last novel The Taqwacores. Specialist in Islamic studies at
University of North Carolina, called The Taqwacores as "Catcher in the Rye for young
Muslims”. The novel has been taught in courses at Kenyon College, Vassar College, University
of Arkansas-Fayetteville, Trinity College, Sarah Lawrence College, Canisius College, Indiana
University, and the Ohio State University.
In Charles Kurzman’s book Liberal Islam (1998:1), Liberal Islam may sound like a
contradiction in terms. For centuries, the west has identified islam with its most exotic elements.
But, Kurzman also does not explain in detail what is meant by a liberal Islam. Adian Husaini and
Nuim Hidayat in their book, Islam Liberal : Sejarah, Konsepsi, Penyimpangan, dan Jawabannya
(2002:3) state :
“....islam liberal sebenarnya "tidak beda" dengan gagasan islam yang dikembangkan Nurcholish Madjid dan kelompoknya. Yaitu, kelompok islam yang tidak setuju dengan pemberlakuan syariat islam (secara formal oleh negara), kelompok getol yang memperjuangkan sekularisasi, emansipasi wanita, menyamakan agama islam dengan agama lain (pluralisme teologis), dan memperjuangkan demokrasi Barat”
state), the industrious group who fight for secularization, emancipation of women, theological pluralism, and fighting for the Western democracies.”
In this research, some terminologies which are related to the title, are explained by giving
precise definition and interpretation. It helps to avoid misunderstandings and ambiguities. It is
also expected to assist the writer in analyzing of the problems that have been determined in this
thesis. This analysis is related to the current times, especially in the fields of philosophy, science,
art and culture. Humans are not satisfied with the progress of science and the way of modern
thinking. Modernism is considered obsolete and should be replaced with a new paradigm called
postmodernism. Postmodernism allows humans to live more freely. Postmodernism is closely
related to the sociology of literature, sociological approach greatly considered in the era of
postmodernism. Basic of philosophical sociological approach is the intrinsic relationship
between literature and society.
In the final decades of the twentieth century and even into the new millennium, the term
"postmodern" has appeared to be more casually bandied about than carefully defined. For some it
is a mere 'moment', while for others it is a more general 'condition'. Some denigrates it to just a
'style'; still others elevates it to a historical 'period'. Literature, the visual arts (especially
photography), dance, film, theatre and music (classical and popular) all define their own
postmodernism, as do philosophy, sociology, historiography, psycoanalysis and theology. This
moves from the realm of the arts into what the French call the "human sciences" is inevitable,
given the very close connections between theory and practice in the postmodern. As we shall see,
the impulse of postmodern art both to exploit and then to undermine the conventions upon which
it is depended from formalism (or a concern for artistic form) to mimesis (with a focus on the
imitation of nature or life) is matched by the urge of poststructuralist theory to call attention to
or even human identity. Art and theory clearly have overlapping concerns an at least one
common method of operation: that is, looking for and then exposing contradictions in what
appeared at first to be totally unproblematic, coherent and unified whole. In a sense, the
conflation of theory and practice came about because of shared responses to common
provocations.
The way of Michael Muhammad Knight applies the islamic liberalism in this novel
through the characters fascinated the writer to do a research. In this thesis, the writer wants to
conduct an analysis of how the islamic liberalism is reflected in the characters of the novel The
Taqwacores. This topic is important to be discussed, because it is a new issue in literary work
that contained religious teaching, especially about islamic liberalism. The community in this
novel, practise islamic teaching but not the real ones. The deviation of religious teachings
contained in this novel interests the writer want to analyze the characteristics of islamic
liberalism. The writer uses the Hermeneutical Interpretation theory in doing the analysis. One of
the most popular proposers of this theory is Gadamer. Reveal, explain, and translate is the system
of analysis in hermeneutics. Therefore literary criticism also applies this theory as a guide to
analyze literary works.
1.2. Problem of the Study
It is important to make the specification of problems which are going to be analyzed. It
helps to avoid the ambiguity of the analysis and get the clear description about the object of the
analysis itself. So in this thesis the writer decides some problems that will be analyzed.
1. What are the characteristics of islamic liberalism which reflected in Michael Muhammad
Knight’s The Taqwacores ?
2. How is the life of the community with the ideology in Michael Muhammad Knight’s The
Taqwacores ?
1.3. Objective of the Study
The objectives of the study are to answer the questions or the problems of the study.
Therefore, the objectives of this thesis are:
1. To describe the characteristics of islamic liberalism which reflected in Michael
Muhammad Knight’s The Taqwacores.
2. To describe the lives of the community with the ideology in Michael Muhammad
Knight’s The Taqwacores.
1.4. Scope of the Study
Generally, Islamic Liberalism can also be found in many fields of knowledge as
philosophy, literary works, religion, and science. In order to avoid wider analysis, the writer will
focus on Islamic Liberalism in literary works, especially in characters of a novel. In this thesis,
the writer would like to analyze the characteristics of islamic liberalism which reflected in The
Taqwacores by Michael Muhammad Knight. The writer will only focus the analysis on two
characteristics of Islamic Liberalism, they are : Believing that truth is relative, open for
1.5. Significance of the Study
This study is expected to provide some significances for the reader as it hopefully can be
used :
1. To contribute reading material or information about islamic liberalism particularly for
students who are interested with the same subject.
2. To enrich the knowledge in literary study especially about Michael Muhammad
Knight’s work.
1.6. Method of the Study
The writer uses the library research and the descriptive method. Library research means
the data analysis are based on books or references that are related to the study of literary works in
terms of novel and the characteristics of Islamic Liberalism. Descriptive method is a method of
analysis by describing and analyzing the data and then giving interpretation and explanation.
However, to support the analysis, the writer has to collect some other sources as the
references. There are some steps in preparing this thesis. First, the writer reads the novel over
and over. Then the writer gets down some relevant lines which are related to the problems and
present them in a form of quotation as the data.
1.7. Review of Literature
In supporting the idea of this analysis, some relevant books and thesis have been
collected. All these books have given contribution in writing this thesis. Some definitions,
opinions, and findings from relevant books and thesis are quoted as follows:
1. Theory of Literature (1965) by Rene Wellek and Austin Warren. It contains the theory of
to the book, there are two approaches in analyzing literary works; they are intrinsic and
extrinsic approach. Intrinsic approach emphasizes its analysis on texts of literary works,
while on the other hand, extrinsic approach related to the literary works and the other
subjects such as biography, philosophy, sociology, etc. This book also explains about
idea that related to the topic.
2. Literature: An Introducing to Reading and Writing (1955, Fourth Edition) by Edgar
Roberts and Henry E. Jacob. This book is about kinds of literature. The book also helps
the writer how to read and write this thesis well.
3. Liberal Islam : A Sourcebook (1998) by Charles Kurzman. This book discusses about the
islamic liberalism. From the book the writer knows more about islamic liberalism.
4. Islam Liberal : Sejarah, Konsepsi, Penyimpangan, dan Jawabannya (2002) by Adian
Husaini M.A. and Nuim Hidayat. This book contains all about Islamic liberalism. It helps
the writer how to understand more about islamic liberalism.
5. Islam Liberal 101 (2010) by Akmal Sjafril. This book is about kinds of Islamic liberalism
and its development. It helps the writer to understand about islamic liberalism and its
characteristics.
6. The Routledge Companion To Critical Theory (2006) by Simon Malpas and Paul Wake.
This book is about critical theory. It helps me to understand about postmodernism.
7. The Taqwacores (2004) by Michael Muhammad Knight. This novel is the main object of
this thesis. Toward this novel Knight portray the Liberalism in Islam. This novel is the
main source of data.
8. Teori, Metode, dan Teknik Penelitian Sastra (2004) by DR. Nyoman Kutha Ratna. This
the author explains how to analyze plot, character, setting, point of view, style and theme
CHAPTER II
THEORETICAL REVIEW
2.1. Literature
Robert and Jacobs (1993:1) say that literature refers to compositions that tell stories,
dramatize situations, express emotions, analyze and advocate ideas. Literature can give the
essential meaning to human’s life. It helps us to grow, both personally and intellectually because
by studying the literature we enable to recognize human dreams and struggles in the different
places and times, it helps us to develop our mature sensibility and compassion for the condition
of all things. It also exercises our emotions through interest, concern, tension, excitement, hope,
fear, regret, laughter, and sympathy. Through literature, we can also see a lot of different point of
views, idea, and culture. In the other words, in a literary work contains many human’s
experience which made in the beautiful arrangement of words. Based on that, literature is not
only entertaining people but also leads human to learn some new ideas, situation, or emotional
expression as their knowledge and unconsciously reflected in daily life.
As general fact, literary works contain various aspects in human life such as culture,
social and moral lesson that readers may get and being knowledge from them. In the other words,
it may say that literature can make human be more human because it is not rarely that after read a
literary work, people could change their point of view upon something.
Roberts and Jacobs (1995:3) distinguish the kinds of literature by stating that literature
may be classified into four categories: (1) prose fiction, (2) poetry, (3) drama and (4) nonfiction
prose. Usually the first three are classified as an imaginative literature. The genres of imaginative
the distinguishing characteristics of prose fiction or narrative fiction are depicted by myths,
parables, romances, novels and short stories.
Originally, fiction means anything crafted, made up, shaped up but recently ‘fiction’
refers to prose stories based on the author’s imagination. The element of fiction is narration
relating or recounting of well order arrangement of events or actions. Works of fictions usually
focus on one or a few major characters that undergo a change of attitude of character as they
interrelate with other characters and deal with problems. In the other words, fiction, like all
imaginative literatures may introduce true historical details but not the real history. Its main
purpose is to interest, to stimulate, to instruct and to divert, not to create precise historical
records.
Prose fiction, although untrue, could actually happen. Some events, people, and places
may even be real. Also, it can be possible that in the future these events could physically happen.
Prose fiction appears to the reader to be something that is actually happening.
Wellek and Warren (1997:1) stated, literature can be treated as a document in the history
of ideas and philosophy for literary history parallels and reflects intellectual history. So it is clear
that if someone wants to know further about the history or the real condition in certain era, it is
better to look at the literary works in the period itself because a literary work is a directly
2.2. Intrinsic and Extrinsic Elements
2.2.1. Intrinsic Element : Characterization
The element of the fiction can be divided into character, plot, structure, and theme. Here,
we only focus on the character. In fiction, character is a reasonable facsimile of human being,
with all the good and bad traits of human being (Robert and Jacob, 1993:51). The character may
be defined as a verbal representation of a human being. It means that character must be the
people. The author portrays each of the characters through the action, speech, description, and
commentary. Each of characters has the different attitude. Usually, in a story a character must
face the major problem that can make the interaction between one character into another. A story
cannot be consisting of one character. It must be more than one. So, when we want to the
character we should find out the action of the character in a sequence of events.
Characterization is the author’s way of describing his characters in a literary works; or it
is the author’s means of differentiating one character to another (Kasim, 2005:21). An author can
present his character through two ways, directly or through the action. Directly means the author
directly describe the attitude of the character in the novel by writing it clearly, while through the
action means that the author describes the attitude of the character by the action that the character
does. So the readers can imagine or determine whether the character had a good or bad behavior.
For example when the character kills the people it means that the character has the bad behavior.
The character can be judged from four level of the characterization. They are physical,
social, psychological, and moral. Physical level is the simplest level of characterization because
it contain of external traits only such as sex, age and size. Social level means the factor that place
relationship. Psychological level reveals habitual responses, attitudes, desires, motivation, likes
and dislikes, the inner workings of the mind, both emotional and intellectual which lead to
action. It is the most essential part of characterization because it leads the character to the
conflict. Moral level will show the attitude of the character whether kind or not it can be seen by
how the character can face the conflict.
The character can be divided into two types. They are round and flat character. First,
round character means that they recognize, change with, or adjust to circumstances (Robert and
Jacob, 1993:133). Round character usually called as hero or heroic because they play the major
role in the story. Round character is dynamic because they undergo change and growth. His
responses take us by surprise. The readers can’t predict how the character will react. Round
character also can be divided into protagonist and antagonist. Protagonist is the driver of the
action of the story and therefore responsible for achieving the story's Objective Story Goal (the
surface journey). Protagonist is usually the main character. Antagonist is the character that stands
in opposition to the protagonist. Protagonist usually has the good attitude such as hero or heroic,
while the antagonist has the bad attitude. Second, flat character means the characters that do not
grow. It is not dynamic but static. Flat character is unchanging, at the end of the novel he is
essentially what he has been throughout. His every response is predictable, the readers can
anticipate exactly how the character will react. In this thesis, I will analyze the characteristics of
islamic liberalism which reflected in characters of Michael Muhammad Knight's novel The
2.2.2. Extrinsic Element : Literature and Sociology
Sociology derives from the Greek ‘Socious’ (society) and ‘logos’ (science) which means
the study of all the aspects of human and their relation in community. So it means that the object
of the sociology is society. Sociology learns all things that happen in the society such as culture,
racial and ethnic inequality even the stratification by social class. As we know in the society
consists of many different ethnic groups such as Batakness, Javaness, etc. It is also consist of
different social class such as high class, middle class and low class.
So, we can say that the object of sociology is the society. A society is a group of people
with a shared and somewhat distinct culture, who live in a defined territory, feel some unity, and
see themselves as distinct from other peoples (Riddel, 1944:63). In addition, to survive, all
societies need to meet certain basic needs, including substance, distribution, reproduction and
communication. The people in the society need to interact one to another.
As Wellek (1963:95), say that literature is expression of society. As we know that society
will be different one to another. It will make classification or social stratification in the society.
Social stratification means fairly permanent ranking of position in a society in terms of unequal
power, prestige, or privileges. Stratification refers to patterned, or structured, social inequalities
among whole categories of people, not just individual (Riddel, 1944:183). The classification in
the society is naturally arranged by the society itself.
Therefore, there was a new ideology in the society that we often known as
"postmodernism". Postmodern is defined as the activity of society has been achieved. And
humans are not satisfied with the progress of science and the way of modern thinking.
(orthodox) into a logical system. Postmodernism evokes a new movement and ideology that
intersect with religion, especially in Islam, as the term we known as “Islamic Liberalism”.
Postmodernism is closely related to the sociology of literature, sociological approach
greatly considered in the era of postmodernism. Basic of philosophical sociological approach is
the intrinsic relationship between literature and society. It is a methodological approach to the
study of society and history.
2.3. Postmodernism
Postmodernism is a late 20th century movement in the arts, architecture, and criticism that
was a departure from modernism. Postmodernism includes skeptical interpretations of culture,
literature, art, philosophy, history, economics, architecture, fiction, and literary criticism. It is
often associated with deconstruction and post-structuralism because its usage as a term gained
significant popularity at the same time as twentieth-century post-structural thought.
The term postmodernism has been applied to a host of movements, mainly in art, music,
and literature, that reacted against tendencies in modernism, and are typically marked by revival
of historical elements and techniques.
The term postmodern was first used around the 1870s by English artist, John Watkins
Chapman (Appignanesi and Garrat, 1999: 3; Ritzer, 2003: 36). According to Kohler and Hasan
(Featherstone, 2001: 16, 73), the term "postmodernism" emerged back in the 1930s, by Federico
de Onis, as a reaction to modernism stagnation, and began to be widely discussed around the
1960s. Another opinion (Stanley J. Grenz, 2001: 25-35) mentions that the pioneers of
postmodernism is Arnold Toynbee (1870s), on the basis of Western cultural shift toward
Prof. Dr. Nyoman Kutha Ratna, S.U in his book (2004: 146) state :
“…Meskipun demikian, secara definitif pada dasarnya postmodernisme lahir 15 Juli 1972, pk. 3.32 sore, di St. Louis, Missouri, dengan ‘dihancurkannya’ bangunan perumahan Pruitt-Igoe. Menurut Charles Jencks, bangunan tersebut merupakan simbol modernisme sebab dibangun atas dasar teknologi modern dengan tujuan menciptakan masyarakat utopis…”
However, postmodernism has produced various inventions for mankind. Postmodernism
has changed the intellectual paradigm of systems myths, dogmas, and old habits (orthodox) into
a logical system. The emergence of postmodernism is clearly a result of the inability of
modernism to overcome people's satisfaction; that is the various requirements which relating to
social issues, politics, economics, and culture in general.
In the postmodern era, where prosperity and leisure time are increased, the components
that play a role is the consumer. System information such as mass media, advertising, marketing,
television, video, internet, popular literature, and so becomes very important. In other words,
consumerism is the latest development of postmodernism, the reader is considered as a
fundamental component in the development of theory literature contemporary.
Thus, postmodernism appears to correct the linearity of modernism. The goal is
obviously to restore the awareness that there is 'the other'. As we know theoretically, Western is
considered as universal and superior. The consequence is the Western as if insisting that the
Eastern should adjust to the Western. In this context the concept of cultural relativism of
postmodernism suggests that the symptoms of which have been considered taboo can be
reconsidered. The motto that is often used is ‘think globally, act locally’, the universe has been
The main characteristics of postmodern theory (Linda Hutcheon, 1992: 60) is the
rejection of the existence of the center, absoluteness, big narratives, metanarrative, motion
monolinear history. Postmodernism rejects a single-minded (homology), such as race, religion,
the differences between men and women and so on, by offering a system of plural-minded
(paralogy). Postmodernism subverts uniformity, homogeneity, and totalization, by giving the
intensity of the differences, relativity, and pluralism. Postmodernism recognizes the other's
identity, as cultural relativism. Therefore, a method that is considered appropriate is qualitative,
because the goal is not objectivity, but the basics of different thinking.
2.4. Islamic Liberalism
The term ‘Liberal Islam’ was firstly popularized by Asaf Ali Asghar Fyzee, a Muslim
intellectual from India in the 1950s. Although the liberal tradition in Islam is traced back to
leaders and writers in the 19th century, like Jamal al-Din al-Afghani, Sayyid Ahmad Khan and
Muhammad Abduh, who emphasized the idea of freedom from taqlid (tradition) and the
‘expansion of the right to practice ijtihad’, these ideas were popularized in Indonesia by
Nurcholish Madjid in 1970s. The term ‘Liberal Islam’ became more prominent in Indonesia
since the publication of two books: Islamic Liberalism: a Critique of Development Ideologies,
written by Leonard Binder, and Liberal Islam: a Source Book, edited by Charles Kurzman. Then
the term was picked up by young Indonesian Muslims who called their group Jaringan Islam
Liberal (JIL) or the Liberal Islamic Network.
Liberal Islam was established in Jakarta in 1999, and it was initiated by a group of
Jakarta-based intellectuals led by young Muslim scholars such as Ulil Abshar Abdalla, Luthfi
Islam Liberal or Liberal Islamic Network to disseminate their views through the media. They
established an active website and a moderated chat group on the Internet, where they debate
issues, respond to questions and views, cite the Quran to support their arguments and even
provoke debates with their critics. The website quickly expanded. Media syndication was
established. Columns and articles discussing Islamic teachings began to appear outside
Muslim-related publications. A wide-circulation newspaper group, Jawa Pos, which also has regional
newspapers, sets aside regular space for activists of the Network.
The name ‘Liberal Islam’ illustrates their fundamental principles; Islam which
emphasizes “private liberties” and “liberation” of the socio-political structure from unhealthy
and oppressing domination. The “liberal” adjective here has two meanings: “liberty” (being
liberal) and “liberating”. This group does not believe, as others argue, that it is possible to
conceive of Islam without such accompanying adjectives. In fact, Islam has been interpreted in
so many different ways in accordance with the interpreter’s need, just as is the case with many
other religions as well. The founders of this group chose a genre of interpretation, ‘liberal’
Islam, to define their movement.
Adian Husaini and Nuim Hidayat (2002: 3) gave their opinion about Islam Liberal, that
is, the Islamic group that does not agree with the enforcement of Shariah law (formally by the
state), the industrious group who fight for secularization, emancipation of women, theological
pluralism, and Western democracies.
According to Radwan Masmoudi ( The Silenced Majority, Journal of Democracy, April
2003 : ),
Islam. Liberal Muslims believe that human beings are created free, a concept that is very
important to highlight in the Muslim world today and that if you take away or diminish freedom
you are in fact contradicting human nature as well as divine will. While some people want to
impose their views on others, liberal Muslims insist men and women must be free to choose how
to practice their faith.
In Kurzman’s opinion (1999: 2), Liberal Islam has enjoyed a renewed popularity since
the 1970s, expressing itself in ‘a more self-confident liberalism that apologizes neither for its
liberalism nor for its Islamic essence’. In spite of opposition from within the Muslim
community, the movement has grounds for optimism in ‘the rising level of education in the
Muslim world’ and the emergence of ‘an organizational infrastructure for liberal Islam’ which
represent 'the first real effort since the late nineteenth century to generate an international
scholarly movement of liberal Islam’.
In line with Radwan’s and Kurzman’s arguments on Liberal Islam, JIL
Liberalism :
1. Open to all forms of intellectual exploration on all dimensions of Islam.
Liberal Muslims believe that Islam susceptible to critical thinking on itself is a chief
principle that should be adhered to in order to keep Islam relevant from time to time.
Closing the door of interpretations of Islam, partly or wholly, is a threat on Islam itself,
because by being so Islam will rot. Liberal Muslims believe critical thinking can be done
from many points of view, particularly ones that relate to social interaction, rituals, and
2. Prioritizing religio-ethics, not literal textual readings..
Liberal Muslims believe literal-textual readings of the Quran and Sunnah will only
cripple Islam. On the contrary, an interpretation that is more religio-ethics will allow
Islam to flourish creatively and be part of the global civilization that champion universal
humanity.
3. Believing that truth is relative, open for interpretations and plural.
Liberal Muslims believe the idea of truth (in the interpretation of religion) is relative, on
the grounds that human interpretations of it are made under certain circumstances or
contexts; it is also open in the sense that the interpretations could be wrong or right; it is
plural in the sense that one way or another it reflects the needs of the interpreters which
change depending on time and space.
4. Standing behind the minorities and the oppressed. (the minorities of religious, ethnic,
racial, gender, culture, politics, and economics).
Liberal Muslims hold that a liberal interpretation of Islam is one which sides with the
oppressed minorities and those who are marginalized. Liberal Muslims hold that it is
against Islam to persecute those who differ in religious beliefs or in opinions.
5. Believing in the freedom to practice religious beliefs.
Liberal Muslims hold that it is the freedom of human beings whether or not to believe in
based on his or her opinions or religions. Belief in God which is personal nature cannot
be forced because it is a choice that develops based on truth received by someone.
6. Separation of world and heavenly authorities, religious and political authorities
Liberal Muslims believe the authorities of the religions and the politics must be
separated. Liberal Muslims oppose the idea of theocracy. Religions are sources of
inspirations that could influence public policy making, but they should not become holy
prerogatives that grant the freedom to steer those policies. Religion should be of the
private domain, whereas public affairs should be administered through consensual
process.
Liberal Islam believes that ijtihad (the rational thinking of Islamic texts) is the main tenet
that enables Islam to hold out through any season. Any locking of the gates of ijtihad, partially
or even entirely, is a threat to Islam itself and would be considered to degrade Islam. Liberal
Islam believes that ijtihad could be held almost in every aspect, within ilahiyyat (theology),
ubudiyyat (ritual), or (especially) muamalat (social interaction). Ijtihad, as developed by JIL, is
an endeavour of Islam’s interpretation based on the ethical-religious spirit of the Qur’an and the
Sunnah, not merely an interpretation of Islam based on the literal meaning of the text. The literal
kind of interpretation would only “degenerate” Islam. It is argued that only by using such an
ethical-religious spirit based interpretation, will Islam live and grow creatively in association
with the universal “humanistic civilization”.
Liberal Islam is based on the notion of “truth” (in religious interpretation) as relative,
open and plural. Relative, since an interpretation is “human activity” which is shackled in a
of a correct one; and plural, since each religious interpretation, in one way or other, is a
reflection of any interpreter’s need in a climate of incessant change of time and place.
Liberal Islam is now well known as the ideology who promotes pluralism, civil liberties,
women’s equality, openness of ijtihad’s gate and separation between religious and political
CHAPTER III
METHODOLOGY
In analyzing this thesis, I apply the library research and the descriptive method. Library
research means the data analysis are based on books or references that are related to the study of
literary works in terms of novel and the characteristics of Islamic Liberalism in the characters of
novel. Descriptive method is a method of analysis by describing and analyzing the data and then
giving interpretation and explanation. In doing this analysis, I use some steps :
3.1. Collecting Data
Referring to the library research as the method of analysis in collecting the data for this
thesis, this thesis uses several books as the sources of the data, the main source of the data
acquired from the novel which is being discus in this thesis, which is that novel is written by
Michael Muhammad Knight entitled The Taqwacores, this novel as the primary source of the
data that this thesis used to obtain the characteristics of Islamic Liberalism which reflected from
the novel. The secondary data is drawn from others books as the references which the books are
the most concerned about the Islamic Liberalism. And some data that found from the internet
also used as the supporting references in finishing this thesis.
Several steps are used in making this thesis. First, I read the whole novel to get the deep
understanding about the novel. Then, I underlined and collected the important things from the
novel especially the information about the behaviour of each character, the way the character
interact one to another etc. Second, all the information that I had collected were selected and
thesis. I select the important about the idea of Islamic Liberalism toward the characters in The
Taqwacores. The important information that I must get are texts that related to the topic. The
related books that concern to the subject matter being analyzed are used as the source of idea to
support the analysis of this thesis and also to give additional information and statement that can
be drawn for this thesis, the important and the relevant information from these books are marked
and underlined so that it can be used to support the analysis of this thesis, these books finally
also used as the references for this thesis. Some data from the internet also used as the
supporting references that related to the subject matter of this thesis.
3.2. Selecting Data
When all the data and information that related to the topic of this thesis are collected,
then the data will be selected and used in the process of finishing this thesis. In this step, the
characteristics of Islamic Liberalism which reflected from the characters of the novel as the
primary data for this thesis are narrowed in order to focus the discussion matter to the analysis,
so the discussion will not going too far from the topic. Meanwhile, the data and information
found from the related books will be drawn to this thesis in order to support the analysis in this
thesis.
3.3. Analyzing Data
In analyzing data, I use the descriptive method. Descriptive method is a method of
analysis by describing and analyzing the data and then giving interpretation and explanation. All
the collected and selected data which related to the topic are analyzed to achieve what has been
planed in the objective of this thesis. I make the interpretation based on the data which has been
3.4. Data and Source of Data
For this step, I use The Taqwacores by Michael Muhammad Knight as the main source
of data. The novel was published in 2003 by Publishers Soft Skull Press. It consists of 10
chapters and 254 pages. And the data of this analysis is the text itself that I quote which is
CHAPTER IV
ANALYSIS
After reading the novel, the writer got that the novel tells a story about a young Muslim
American man living in a punk house in New York. He is surrounded by a variety of individuals,
from a hardcore straightedge Sunni, to a burqa-clad riotgirl, Sufi drunken, Shi’a skinhead, and a
gay Muslim. Maneuvering through college life, the main character questions Islam, what it
means to be a Muslim in America, and how Muslim punk rock can exist in the United States.
The novel is written from the perspective of Yusef, who is someone of an outsider in the
punk house where he lives, deep in run down Buffalo. He shares the house with several other
Muslim punks, all with their unique takes on Islam. Umar is straightedge, and more of a
religious hardliner than his housemates. He is festooned in halal tattoos (based on his
perspective): a black X on each hand; star and crescent on one forearm; salallaho alayhe wa
salaam, the name of Muhammad, on the other; across his neck, in green, 2:219. Rabeya, the sole
female occupant of the house, wears a burqa, and has never been seen by most of her friends.
She is also an ardent feminist and a fan of Propagandhi. Amazing Ayyub, is an Shi'a skinhead,
shirtless, and tattooed "KARBALA" in his chest. Muzammil is a gay Muslims. Fasiq is a stoner
or hashishiyyun and, aside from Yusef, is perhaps the most quiet and reclusive member of the
household. He can often be found on the roof of the house, Quran and joint in hand. His usual
companion is Jehangir, who tells drunken tales of the taqwacores out West and punk Islamic
Through the use of familiar punk stereotypes, Knight is able to bring their wildly
different perspectives to their religion, filtering the religion through these recognizable cultural
stereotypes. This allows the characters to argue and fight over issues such as pre-marital sex,
drug use, alcohol, tattoos, female sexuality and the Quran. They may not be as devout as some,
but they take their religion seriously while breaking all the rules. Yusef is largely an observer in
this community, mostly conservative with no subcultural capital to speak of, but it is precisely
this blankness that let him be influenced by both sides of the cultures. He is transformed by the
powerful ideas he finds in Islam, and questioning of authority he sees in the music and
subculture of punk. The Taqwacores examination of issues in contemporary Islam at times reads
like a manifesto, but never an indoctrinate one.
The conflict and philosophies of the novel are more simply defined as inclusiveness
versus exclusiveness. Umar, Yusef, Bilal’s Boulder, and the more traditional values they
espouse, reject what they see as characteristic of kufr (an unbeliever/atheist or liberalist), be it
homosexuality, drink, drugs, sex, failure to observe certain traditions, and so on. They demand a
specific adherence to Islamic teachings.
In this chapter the writer will discuss the characteristics of Islamic Liberalism which
reflected in the characters, and continued to analyze the lives of the community with the
ideology in Michael Muhammad Knight’s The Taqwacores. In the analysis phase, the discussion
will be arranged into several sections which then in each section will be attached quotations in
Based on six characteristics of Islamic Liberalism that explained in the chapter two, the
writer will only analyze two, they are : Believing that truth is relative, open for interpretations
and plural and Believing in the freedom to practice religious beliefs.
I would like to analyze the real evidence that showed the characters of The Taqwacores
covered Islamic Liberalism in their play, even though the Islamic Liberalism was not shown
clearly.
4.1. Characteristics Of Islamic Liberalism In The Taqwacores
4.1.1. Believing that truth is relative, open for interpretations and plural.
The Islamic Liberalism which have been explained in Chapter II will be analyzed in
connection with Michael Muhammad Knight’s novel, The Taqwacores. One of the
characteristics of Islamic Liberalism is believing that truth is relative, open for interpretations
and plural. In other words, Islamic Liberalism is based on the notion of “truth” (in religious
interpretation) as relative, open and plural. Relative, since an interpretation is “human activity”
which is shackled in a certain context; open, since each form of interpretation contains an
erroneous possibility, instead of a correct one; and plural, since each religious interpretation, in
one way or other, is a reflection of any interpreter’s need in a climate of incessant change of time
and place. (
One of the characters in the novel, Rude Dawud, Skinny Sudanese guy in sharp black
suit, tie, shades and pork-pie hat, and a dreadlocked in red, yellow, and green shirt. Rude Dawud
is the first one in the novel who gave his interpretation about "whether you say 'Allah' or you say
'Jah', what does it matter ?". He talked to Fasiq Abasa, the mohawked Indonesian, molded into
in prayer five times a day, very simple, and very polite. Yusef is the main character in the novel.
Rude Dawud and Fasiq are talked while smoking ganja in their hand. As Fasiq stood up, Yusef
noticed he had a Qur'an with him.
Rude Dawud : "...I was just saying to brother Fasiq here, brother, you know ? Whether you say 'Allah' or if you say 'Jah' what does it matter ? We are all brothers, right ?"
Fasiq : "Right."
Rude Dawud : "We all come from single pair, right ?" Yusef : "Subhana'Allah" I said smiling.
Rude Dawud : "Yes, brother! Subhana Jah! It's same, right?" Fasiq : "We're all brothers," said Fasiq.
Rude Dawud : "Brother, we all come from the Earth, you know? We all come the Earth, and we all go back to the Earth…" (p: 31)
Based on the dialogue, Rude Dawud states that it doesn't matter how the way to call the
name of God. Based on his religious interpretation, it's the same way whether you say Allah or
Jah, because we all are coming from the same Earth and will going back to the same Earth. It
proves that Rude Dawud is plural
Yusef is a mostly neutral figure. He faces his own personal issues and does grow over the
course of the novel, particularly sexually. Yusef himself, meanwhile, is attracted to Lynn, a sexy
semi-convert. Lynn believes that truth is relative and plural. The following dialogue between
Yusef and Lynn will show her beliefs.
"...I'm a spiritual person," she said. "I believe in Allah, you know, though I don't always call It 'Allah' and I pray the way I want to pray. Sometimes I just look out the stars and this love-fear thing comes over me, you know ? And sometimes I might sit in a Christian church listening to them talk about Isa with a book of Hafiz in my hands instead of the hymnal. And you know what, Yusef ? Sometimes, every once in a while, I get out my old rug and I pray like Muhammad prayed. I never learned the shit in Arabic and my knees are uncovered, but if Allah has a problem with that then what kind of Allah do we believe in ?"
Lynn thinks about that no matter how the way she prayed and called the name of God,
God will surely accept it. She thinks it is not problem for her to pray with her knees is
uncovered. It’s really big problem for her to pray like that. It’s crucial think for woman Muslim
to cover her “aurat” to pray. It proves that Lynn is breaking the rules as woman Muslim. It's
clearly showed that Lynn believes the truth is relative and plural.
Yusef searched for a new meaning for their faith in a contemporary America. Jehangir is
Yusef’s guide through the unknown world of punk subcultures and this form of Islam so
different from his parents. Jehangir is the mohawked Sufis, a Muslim who diligently pray and
gets drunk and does free sex. Jehangir provides his interpretation to Yusef about Islam in
America.
“...And another thing; we're the minority. We don't have the numbers to go runnin' around demanding the implementation of shari'a or any of that nonsense. Nobody's getting their hand chopped off and we won't be stoning fornicators or tossing homosexuals off minarets like Ali said to do. And sure as shit there's no marrying nine -years-old here, bro. And no religious police cruising the streets to make you're praying.”
“Mash'Allah”
“No killing apostates,” he added. “That’s a big one too.”
“Yeah, Yusef. We have a chance here to do something great.” (p: 73-74)
Based on the dialogue above, Jehangir stated that they live in America, so they don't need
Islamic law. He considers it is a chance for him to do something great. Jehangir earnestly
believed it, though Yusef knew, with his beer and sex and punk rock he had corrupted Islam as
much as anyone anywhere else. Yusef thinks the roundabout dream of Jehangir might have been
that American Islam would forever stay that way, freely shapeless like water.
In the living room of their house, Yusef got strange experiences as a Muslim, wherein a
occupant of the house, wears a burqa, and has never been seen by most of her friends. She is also
an ardent feminist and a fan of Propagandhi. Rabeya gave a story about the marriage of
Muhammad SAW and his wife Ayesha.
"Imagine this girl, and she was no woman, she was only a girl, thirteen years old. Think about that: thirteen years old, with all the prestige and responsibility and burdens of being married to the PROPHET OF ALLAH- THIRTEEN YEARS OLD, THIRTEEN YEARS OLD! Thirteen years old in a time and place that gave no voice to women, and here was this little girl standing up strong to the Prophet... peace and blessings be upon him... and Ayesha looked Muhammad dead in the eyes as she told her mother 'I shall not thank him and laud him, but Allah alone who has vindicated my honor'. Think about that, brothers and sisters. You think you can not criticize Muhammad or it makes you kafr. You think we can't do anything to improve or evolve islam. But little Ayesha, thirteen years old in seventh-century arabia, did it right in Muhammad's face. Al-hamdulillahi Rabbil'Alameen." (p: 82)
At this point in the story, they really felt the emotion coming up through Rabeya’s
trembling vocal folds. Rabeya provides her own religious interpretation in khutbah about ‘do
anything to improve or evolve Islam’ by criticizing and describing Muhammad SAW and His
wife Ayesha.
"Ayesha was a bitch though," (p :82).
Whispered Amazing Ayyub on Yusef's immediate right while listening to Rabeya's
khutbah. Amazing Ayyub provoked by Rabeya’s khutbah and directly gave his interpretation
that Ayesha was a bitch, but Yusef ignored him and just looked down where his forehead would
soon go in sudjah.
After the khutbah and pray, the jamaat broke up into sunna prayers, du'as, and quiet
socializing. In the steady stream of Muslims making their way to the door, Yusef bumped into
Lynn : "...I'm not sure how Muslim all these Muslims are, though." Yusef : "Why do you say that ?"
Lynn : "Well, I mean... from the traditional standpoint... I guess... with women leading the prayers, it could be seen as... I don't know, an innovation... and sometimes the messages of the khutbahs might-" " Personally, I'm not big on the whole 'Islam is this one way, always has been and always must be and any deviation from the norm puts you in the hellfire' approach. I think religion is supposed to be ours to do with what we want. Imams aren't God, and alims aren't God, and like Rabeya kind of said in her khutbah, Prophet Muhammad isn't even God. That's what got me into Islam in the first place, the fact that we don't have things coming between us and Allah like in Christianity. Then I found out that we do, we really do, or they do, I guess I should say.” (p : 83-84)
Based on the dialogue, Lynn actually knows that there is something different with
Rabeya who can provide the khutbah to jamaat and led the prayers. But Lynn considers it's an
innovation. And Lynn states her religious interpretation that Imams aren't God, alims aren't God,
and Prophet Muhammad isn't even God. So, religion supposed to be ours to do what we want. It
proves Lynn wanted to be a Liberal Muslim.
When the first time Yusef and Lynn dating, the kiss came of its volition without asking
for help and from either of them. Likewise, it continued and demanded more of them, like
tongues and hands. Then Lynn's shirt was off and they cascaded onto Yusef's mattress.
Suddenly, Yusef realized that what he did was wrong. And Lynn asked to Yusef sarcastically.
Lynn : "Where's the romance in Islam ?" Yusef : "Romance ?"
Lynn : "Passion."
Yusef : "Passion ?" Yusef had to think about it. "Well, you know, you date after you're married."
Lynn : "Huh ?"
Yusef : "You know, you have a Western background, it might be hard to understand because you were raised to."
Lynn : "So you're saying I can't understand Islam because I wasn't born in the right hemisphere ?"
Yusef : "Well, from a certain..."
Yusef : "Right, but.."
Lynn : "But shit". She snapped. (p :96-97)
Lynn expressed his frustration sarcastically by asking for romance in Islam. Indirectly,
Lynn says she doesn't agree with the way of “date after you're married” that described by Yusef.
Yusef tells, it because Lynn has a Western background. But, Lynn rejected the explanation that
only based on cultural differences. Lynn thought Islam was universal and she found that she was
wrong. It proves that Lynn can't accept the true Islamic teaching. So, she gave a criticism based
on her own religious interpretation.
The next day, Yusef meets Jehangir and they're playing a throwing-ball. Minutes went
without either of them saying a word, the casual pat-sound of their hands stopping football
flights becoming all the more apparent. Then Jehangir finally talk. The ball went back and forth
almost rhythmically as they talked, becoming in its beats and pauses a part of conversation.
Jehangir : "...you know what, Yusef Ali ?" Yusef : "What ?"
Jehangir : "I don't believe in hell." Yusef : "You don't ?"
Jehangir : "Nope"
Yusef : "I think that's fairly pivotal to being a Muslim" Jehangir : "Probably so."
Yusef : "What does that mean ?"
Jehangir : "I don't think it means anything."
Yusef : "You don't ? You don't think it means anything whether or not you're a Muslim?"
Jehangir : "Maybe. Maybe not, Yusef…” Yusef : “How can you—“
Jehangir : “Because La ilaha illa Allah, that’s how. I’m so Muslim, fuck Islam.” (p :104-105)
Fuck islam danced out his lips with the same romanticism as his deep drunken spiels.
From the dialogue above, it shows that Jehangir has his own religious interpretation as
being Muslim. He doesn't believe in hell. He just believe in Allah, because based on his
interpretation about "la ilaha illa Allah". But, in the true islamic teaching, based on Al-Qur'an
(Al-Baqarah: 39) had mentioned about hell.
“And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally.”
(Al-Baqarah: 39)
He said that fiqh (Islamic Jurisprudence) is worthless. It proves that he ignored the true Islamic
teaching. And adhere the faith based on his own religious interpretation.
4.1.2. Believing in the freedom to practice religious beliefs.
The explanation from part two which Islamic Liberalism deals with believing in the
freedom to practice religious beliefs is concerned that there should not be any persecution
against whomsoever based on his or her opinions or religions. Belief in God which is personal
nature cannot be forced because it is a choice that develops based on truth received by someone.
At this play, for the first time Yusef wanted to make a Fajr prayer in his new messy
house, Yusef were surprised by the place he would pray.
In this situation, Yusef just keeps his prayer. Because, there's no place is cleaner than
their living room to get prays in the house. The condition of filthy house illustrates how
carelessly they are.
Came back in the afternoon and collapsed in a smelly beat-up recliner on the front porch.
Yusef meets Umar. Yusef frozen in the recliner as Umar walked up the steps. Then they both
startled by a shrill whine whose source was unknowable because its sudden volume consumed
the whole world.
"...sounding like some outer-space animal as the pitch climbed until our ears hurt and kept going, kept going, reaching higher still until finally descending in a familiar melody.
It was an electric-guitar adhan. With the second Allahu Akbar, I realized it came from the roof..." (p: 12)
Yusef went inside and upstairs on a mission. Yusef climbed out the window onto the roof
where Jehangir stood with guitar hanging off and Fasiq who sat close to the roof's edge with a
ganja in hand and the Qur'an in his lap. Umar stood leaning on the bathroom windowsill and said
that what Jehanagir did is bid'ah. And Jehangir replied.
“Okay, so it's bid'ah.”
“You know, it's only Muslims who use term 'innovation' to mean something bad” (p: 14)
It shows how Jehangir starts to do his own religious exploration in Islam. Jehangir
improves adhan with the electric guitar. Jehangir thought it's an innovation. It is a lack of
Islamic morality of a person who use the term 'innovation' to changes the true Islamic teaching.
On the friday, Yusef shocked by the house is also a place of 'Jumma' (friday prayer).
They are holding jumaa in the living room. And they also had girls who didn't cover their hair as
“On the friday the living room doubled as a masjid, mostly for kids from the campus who couldn't identify with MSA. They were nowhere near being ersatz mumins of Fasiq's level, but you still had girls who didn't cover their hair, guys who went to clubs down on Chippewa and so forth...” (p: 18-19)
It’s ironic for men and women Muslims together pray ‘Jumma’ in living room without
seeing the rules to held the ‘Jumma’. Friday prayer is compulsory for all except a few. A very
clear hadith on this matter was given. It was reported from Tariq bin Shihab from the Rasulullah
SAW, that He said:
“The Friday prayer in congregation is an obligation on every single Muslim, except for four: an owned slave, a woman, a child and a sick person.” (Hadith No. 1067, Book of Salat, Sunan Abu Dawud, Vol. 1)
It took awhile for Yusef to really adjust to that atmosphere in the house. At the
beginning, Yusef is interested with a khutbah which given by Rabeya, the girl who lead the
jumma.
“Rabeya's khutbahs, though lacking the gleaming punk melodrama
promise of Jehangir's, hit me with the feeling that we had done a great deal for Islam just by sitting there to hear her.” (p: 19)
“But I felt like there was nowhere else in the world that she could give a khutbah to men, and for that maybe we would be the vanguard of
something new.” (p: 19)
From the quotation above, it indicates their freedom to practice their religious belief.
Yusef began to be affected by the lifestyle of the house. Yusef knows there are something
differences between the Islamic teaching in the house and the true Islamic teaching which he
know. But he indicates it was something new.
The following week, the Jumma was held again in living room with Fasiq as Khateeb
(the deliver of khutbah). Fasiq stood by the hole in the wall in which the direction of kiblah in
the house. His khutbah, only a few minutes long, revolved around ayats 19 and 20 from
"Allah sent 'suitable things' to grow on the earth and with Him were treasures of everything in the world and He only sent them down in a known measure". (p: 37)
To Fasiq this meant that all things from
