An Analysis Of Islamic Liberalism Found In Michael Muhammad Kinght’s Novel :The Taqwacores

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 MEDAN 2015

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

NIP. 19541117 198003 1 002 NIP. 19750209 200812 1 002 RahmadsyahRangkuti, MA.Ph.D

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 ways of writing prose.

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), and the ultra-fundamentalist band Bilal's Boulder

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”

“....actually liberal Islam is not different with the idea of Islam that developed by Nurcholish Madjid and his group. 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 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 and then deconstruct our unexamined assumptions about basic things like meaning in language

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 interpretations and plural and Believing in the freedom to practice religious beliefs.

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 as the literary element. The writer uses this book as the guidebook in analyzing.

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 literature have much in common, but they also have their different characteristic. For instance,

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 reflection of social structure, class struggle and others.

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 the character in the environment such as economic status, profession, religion, family and social

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 Taqwacores, by analyzing their attitude or behavior.

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. Postmodernism has changed the intellectual paradigm of systems myths, dogmas, and old habits

(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 irrationality and relativism.

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 replaced by the multiverse (Nyoman Kutha Ratna, 2004: 153).

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 Assyaukanie, Saeful Mujani and Ahmad Sahal. In March 2002, they established the Jaringan

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 theologies.

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 religions must be protected. 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.

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 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.

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 authority. Liberal Islam considers that religion is private and that individual rights be protected.

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 only the very significant or related data were used in the process of making the analysis of this

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 already taken and finally make the conclusion.

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 related to the topic.

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 philosophy to anyone who’ll listen.

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 accordance with the theory as well as the elaboration of these quotations.

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 four or five long orange points and Yusef Ali, an orthodox Sunni from Pakistan who are diligent

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 woman giving a khutbah and lead them all to pray. The woman is 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. 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. Then, they talked about Rabeya's khutbah.

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..."

Lynn : "I thought Islam was universal. I thought it was for everyone. I thought it applied to every society at every corner of the earth."

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.

“I’m so Muslim, fiqh is worthless. No madrassa of imperfect human beings can claim ownership of my deen. Allah’s not entrusting the alims with shit. Let them give their jerk-off fatwas about how long a man’s beard should be, fuck all of ‘em.”(p :106)

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.

"...I went back down the hall and into the living room. Noted the pizza box that had been a prayer rug, the praying kid was gone and the sky outside those windows was just light enough for me to see fully all the filth and ruin the room, including the living ruin on the couches. The scene was enclosed in walls covered with punk posters, 8 1/2 x 11 flyers for local shows, stains, scuffs and around the smashed-in mihrab, various plaques and posters of Arabic caligraphy: Qur'anic ayats, 99 Name of Allah, a green Saudi flag wearing anarchy symbol in black spray paint and so on..." (p: 9)

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 mu'mins (the believers).

“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 Suratul-Hijr.

"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 nature were a blessing from Allah and He only gave us what we could handle. Though Fasiq's talk gave no specific mention of marijuana. It proves that Fasiq has his own interpretation about Marijuana based on ayats 19-20 Suratul-Hijr. Indirectly, Fasiq said that Marijuana is not one of khamr.

As usual, strangeness Khateeb is not much different with his jamaat. The jamaat was full of Liberal Muslims.

"The jamaat was an almost silly mish-mash of people: Rude dawud's pork-pie hat poking up here, a jalab-and-turban type there, Jehangir's big mohawk rising from a sea of kufis, Amazing Ayyub still with no shirt, girls scatterd throughout-some in hejab, some not and Rabeya in punk-patched burqa doing her thing. But in its randomness it was gorgeous..." (p: 37)

It shows how they practice their religion freely. Allowing women with hejab and no hejab and Amazing Ayyub was shirtless join to pray Jummaa is something wrong in true Islamic teaching. It looks like they don’t have the rules for doing the pray or they think is not a problem to pray like that. They are just praying like what they want to pray

In another day, Yusef saw Fasiq sitting on the roof and Qur'an in his hand. Then Umar's adhan filled the house. They lined up in front of the hole in the wall, Saudi's spray-painted flag and Imam Rabeya. Umar gave iqamah. With a look down at his feet, Yusef wondered why in all his sholat he would pray behind a woman. Jehangir stood on Yusef's left. On Umar's right stood Amazing Ayyub. On Jehangir's left was Fasiq Abasa. On Ayyub's right stood Rude Dawud.

“Allahu Akbar” said Rabeya, hands to covered ears. Then came a brief silence, followed by Fatiha and al-Kauthar, shortest sura in the whole Qur'an. (p: 67)

It looks like the men don't know about the rules in Islam that prohibiting woman as Imam. According to Al-Quran (An-Nisa: 34) explains that the leader must the man.

“Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.” (An-Nisa: 34)

But based on their religious, ethnic, and culture backgrounds they live it is impossible not to know about it. They just let freedom for anyone who is able to become Imam without seeing the basic rules of Islamic teaching.

In addition to being a place to live, a place of prayer, and a party at night, Jehangir wants to hold a Muslim punk show in the house. Jehangir invites all Muslim punk bands in the whole America to appear on his event. The event is “The Taqwacores”. All the bands that will perform stayed and lived together in the house. And made sholat together.

Someday they want to make a sholat together, they made wudhu in the kitchen sink and then moved the table to pray right there because it was the only part of the house with any space left on the floor. There were only nine or ten of them to the jamaat. Jehangir was there, and Dee Dee Ali, and the others from various bands. Jehangir and Dee Dee Ali politely bickered, each tried to get the other to lead before Jehangir finally announced a brilliant solution.

"How 'bout we both lead ?"

"How the fuck would we do that ?" asked Dee Dee Ali

"We both stand up in front, and we both do all the Allahu Akbars" (p: 225)

Dee Dee Ali shook his head, put his arm around Jehangir and together they walked to where the imam would stand. The two imams looked at each other unsure and gave a roughly

synchronized Allahu Akbar. It was a clumsy prayer: Jehangir and Dee Dee Ali stood feet-to-feet, the rest of us feet-to-feet behind them as they darted looks at each other to stay together.

For the friendship it might looks good. But, in true Islamic teaching it's looks like a clumsy thing to lead prayers with two imams. However, prayers only to be led by one person. It shows the freedom of their practice religion clearly.

When they get in Asr time, they also made Asr prayer with another imam. The imam is a riot girl had a tattoo of angel wings on her shoulder blades in a little top with her black bra straps showed.. Yusef joined into Asr prayer as makmum (congregation). But, Yusef prayed in a state of impurity from his earlier ejaculation.

“One of the taqwacore riot girls had a tattoo of angel wings on her shoulder blades. I noticed them when she led our Asr in a little top with her black bra straps showing. During the prayer I noted that we hadn't made Zuhr. I also realized that I prayed in a state of ritual impurity from my

earlier ejaculation.” (p: 231)

Another woman becomes a Imam for their prayers again. This woman looks different from the previous women priests. She led the Asr prayer with her little top that showed her black bra straps and a tattoo of angel wings on her shoulder. She was being a priest for men by showing her private parts. And Yusef as one of guys who became a makmum that prayed in a state of impurity. It looks like legitimate for them to made such Asr prayer.

Finally, the event Muslim punk show titled “The Taqwacores” is occurred. And Jehangir's dream came true. A line of Muslims and punks started at the door and wrapped around the block. The bands were all backstage, including Bilal's Boulder, the ultra-fundamentalist muslims. The Muslims and punks paid their four dollars, poured in, circulated, socialized, ordered drinks and took their places. Then, Bilal's Boulder came out. All the bands pretty much

got same reaction when they first appeared on stage. The Bilal's Boulder guys looked scary. Their jalabs and turbans were gone. Their heads were shaved. They went shirtless, their arms covered in tattooed Qur'anic ayats. They wore green suspenders and combat boots. They stated that it has entered Isha prayer time. Then, their drummer went up to microphone and made adhan. And they were all praying.

“This is the proper qiblah, insha'Allah," he said, walking to the far wall. Everyone stood behind him. "Make your lines straight". I don't think he knew how many kafrs were standing behind him, but they all joined the salaat like they'd been doing it for years. Half the Muslims were drunk anyway. But when he said Allahu Akbar each and every last soul in the room put his or her hands to their ears. We hadn't put any rugs down. The floor was cold and grimy and wet from snow melting off our feet. The stages lights switched up. Red, blue, yellow, green. When we sat up from our first sujdah I noticed Umar a couple of rows ahead. I was sure he loved these guys.” (p: 238)

The Bilal's Boulder, ultra-fundamentalist Muslims became imam to lead the prayers. Another muslims, including women and kafrs stood on the same line behind him. They all made sholat on the cold and grimy floor without any rugs, while the stage lights switched up red, blue, yellow, and green. It illustrates how they're just thinking about doing prayers without seeing the rules to do so.

4.2. How the life of the community with the ideology in The Taqwacores

Based on the previous problem, it is already noticeable how they live with the ideology. However, to clarify how their lives with the ideology of Islamic Liberalism, the writer will analyze it to show their lives clearly. From the previous chapter based on many references the writer had explained how the concept of ideology Islamic Liberalism. This community of friends has developed a trusting relationship in which to express their questions and conflicts toward

Islam and Liberal what is. Important in this conceptualization of community, is that it exists not as a structure or organization, but rather as a symbolic construction that allows people to preserve their individual interpretations and meanings, while at the same time provides a unifying theme or concept.

The ideology makes their lives free, especially in doing Islamic teaching. Yusef was basically the most straight characters became affected by his friend's lifestyles in the house that they lived together. Especially on friday, during the day they made jumma with many congregation (including women) from their campus. And they made party punk show, drink all night long, and fornication during the night.

“If friday afternoon meant jumma, friday nights meant my home would play host to stupid wasted kids from all walks of life. Everyone in the house would unload their CDs by the stereo and fight for turns at DJ.” (p: 38)

At the first time, Yusef was annoyed with people in the house. He felt uncomfortable with the state of the house like that. The house is full of strange Muslims. Those seem like living in a zoo.

“It was so easy to imagine them, each in their standard costumes: spikes, mohawks, burqas, patches, tattoos, sunglasses, pork-pie hats, hoodies. And then there was me. What the hell was my place in that zoo ?” (p: 45)

Yusef began to be affected by the liberal lives in the house after he met Lynn and fell in love with her. Lynn is one of congregations that often come to the house to join Jumma. Lynn thought that the house was cool for holding Jumma at the day and party during the night.

“...how on on friday afternoons you'd have all these Muslims here listening to khutbahs and then at night all the punks come in for beer and ass. It's like two entirely different worlds in the same house.” (p: 83)

However, to enable them to do a qualified analysis, they must provide them selves by enriching references much more than this thesis.

REFERENCES

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Hadith. Sunan Abu Dawud. No. 1067, Book of Salat, Sunan Abu Dawud, Vol. 1

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Binder, Leonard. 1988. Islamic Liberalism: a Critique of Development Ideologies. Chicago: University of Chicago Press.

Bright, William. 1992. International Encyclopedia of Linguistics. New York: Oxford University Press.

Husaini, Adian and Nuim Hidayat. 2002. Islam Liberal : Sejarah, Konsepsi, Penyimpangan, dan Jawabannya. Depok: Gema Insani.

Kasim, Razali. 2005. Introduction to Literature. Medan: USU Press.

Knight, Michael Muhammad. 2004. The Taqwacores. Berkeley: Soft Skull Press.

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and Writing. New Jersey: Prentice-Hall, Inc.

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Taylor, Rhicard. 1981. Understanding The Elements of Literature. London: The Macmillan Press LTD.

Watt, Ian. 1995. The Rise of The Novel Studies in Defoe, Rhicardson and Fielding.

Berkley and Los Angles, University of California Press.

Wellek, Rene and Austin Warren. 1962. Theory of literature. New York: Harcouth, Brace, Jovanovich.

APPENDICES

BIOGRAPHY OF MICHAEL MUHAMMAD KNIGHT

Michael Muhammad Knight (born 1977) is an American novelist, essayist, and journalist. His writings are popular among American Muslim youth. Within the American Muslim community, he has earned a reputation as an ostentatious cultural provocateur. He obtained a master's degree from Harvard University in 2011 and is a Ph.D. student in Islamic studies at the University of North Carolina at Chapel Hill.

Knight's father, Wesley Unger, was the thirteenth of twenty children born to a Pentecostal preacher in Berkeley Springs, West Virginia. A participant in outlaw motorcycle club culture, Unger was mentally ill and abusive, causing Knight's mother to escape with him when Knight was two years old. Knight grew up in Geneva, New York, raised by his mother in a Roman Catholic family of Irish descent. Knight's first exposure to Islam came when he was 13 when he discovered Malcolm X through the lyrics of the hip-hop band, Public Enemy. After reading Alex Haley's Autobiography of Malcolm X at 15, Knight's study of Islam intensified and he converted to Islam. It was also at 15 that Knight met his father for the first time since he was two years old; when Knight informed Unger that he was Muslim, Unger told Knight that he was a white supremacist. At 17 Knight traveled to Islamabad, Pakistan, to study Islam at Faisal Mosque. He

came close to making the decision to abandon this course of study to join the war against Russian rule in Chechnya. On August 2, 2009, he married Sadaf Khatri in San Jose, California.

NOVEL THE TAQWACORES

After disillusionment with orthodox Islam, Knight wrote two books, Where Mullahs Fear to Tread and The Furious Cock, which he printed as xeroxed zines. In winter 2002 he wrote The Taqwacores, which told the story of a fictitious group of Muslim punk-rockers living in Buffalo, New York. Characters included a Straight edge Sunni Muslim, a drunken mohawk-wearing Sufi punk, a burqa-wearing riot grrrl and a Shi'a skinhead.

Knight originally self-published the novel in a spiral-bound, xeroxed form and gave away copies for free. The book was later picked up for distribution by Alternative Tentacles, the punk record label founded by Jello Biafra. An encounter with Peter Lamborn Wilson led to The Taqwacores being published by Autonomedia in 2004.

The Taqwacores was intended as Knight's farewell to Islam, but encouragement from readers caused Knight to reconsider his relationship to the faith. The novel has since inspired the

start of an actual taqwacore scene, including bands such as the Kominas, Vote Hezbollah, and Secret Trial Five. Carl Ernst, specialist in Islamic studies at UNC, called The Taqwacores a “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.

The Taqwacores’ burqa-wearing riot girl, Rabeya, and her dialogue from the novel has been adapted in the Rapture Project, an ongoing puppet show regarding religion in American culture and politics. Rabeya, who in one passage of The Taqwacores gives a Friday sermon and leads the mixed gender group in prayer, also influenced author Asra Nomani to organize a mixed gender prayer held March 18, 2005, in New York and led by Qur'an scholar Dr. Amina Wadud in support of women as imams. Knight worked security at the Wadud prayer.

The Taqwacores opens with the poem “Muhammad was a Punk Rocker”. The Taqwacores quickly spread underground among young Muslim Punks and other misfits caught between the racism and bigotry of the communities in which they now lived and the conservatism of religion and culture in which they were raised. The Taqwacores became a movement of Muslim Punks. The first bands to use the term Taqwacore are The Kominas, Vote Hezbollah and the Sagg Taqwacore Syndicate. Other bands on the scene include Diacritical, Secret Trial Five, Noble Drew, Fedayeen, Sarmust and other bands under SG-Records. Vote Hezbollah composed a song to Michael Muhammad Knights poem “Muhammad was a Punk Rocker”.