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This research aims to describe the lecture of An Najach majelis taklim and its function for people empowerment activities. The research method uses qualitative-descriptive methods through the interview, observation, and documentation. The place of the research is at An Najach majelis taklim located in An Najach Islamic boarding school in Magelang. The results showed that first, the lecture materials are normative, emphasizing individual piety and not prioritizing issues related to living together in pluralism and multiculturalism; second, in addition to multicultural values, religious lectures contain some anti-multicultural values, such as truth claims, prejudices, stereotypes against other groups, stigma and judgment, and hate speech; and third, An Najach represents the capable majelis taklim to empower people in the spiritual, economic, educational, and social aspects. This research recommends the importance of professionalism in managing majelis taklim and good communication with the audience and people. This research enriches studies on the development of Islamic societies, especially in people empowerment based on majelis taklim.

This research aimed to discover the meaning of the Majelis Taklim for upper-middle-class worshipers and how simulacra-simulation and hyperreality processes occur in the Salafi Majelis Taklim. This research was a qualitative descriptive study which explored data through participatory observation, in-depth interviews, and documentation. The data was analysed by Miles and Huberman’s analysis through three related sub-processes, namely data reduction, data display, and conclusion drawing/verification. Jean Baudrillard’s simulation-simulacra theory was used as the primary research framework. The results of data analysis revealed that (1) Majelis Taklim became a mean of hijrah for the members. The hijrah referred here is the conversion from non-Salafi to a Salafi movement. It is an ideology that Muslims must return to the Qur'an and the Sunnah of the Apostles to become more religious, increase social piety, and stay away from restrictions (usury, photos, polytheistic acts, etc.). (2) With media’s support, Majelis Taklim became a simulacrum for the simulation process, which ultimately led to hyperreality, especially signs consumption practices (fashion, worship groups). (3) Hyperreality occurred in religious life.

Majelis Taklim is a Non-Formal Islamic Education Society, as a forum for connecting silaturrahim, intensify ukhuwah Islamiyah, increasing faith and devotion to Allah subhanahu wa ta'ala , and popularize Islamic Da'wah. The purpose of this study is to find out how the Majelis Taklim’s efforts in improving recitation. This study uses a descriptive qualitative method in which the writer describes the efforts of the Majelis Taklim in increasing recitation through interview techniques to woman as a member of Majelis Taklim with a population of 40 person. The sampling technique that using is total sampling techniques.

Sufi tradition has grown significantly in the modern Muslim world, including Indonesia. Currently, Sufism has been not only practiced by villagers, peasants, and non-educated people, but also practiced by urbanites, national elites, and educated people. Moreover, it has experienced significant innovation in terms of its practices and organization. This article takes an in-depth look at the innovationof Sufi tradition socially and structurally in Indonesia. It argues that majelis dzikir and shalawat in Indonesia, like Nurul Mustafa, has represented a new Sufi group that arises out of tarekat group, a group that has been considered as ‘official institution’ in implementing Sufism. The Majelis Nurul Mustafa has strong basis in urban society, rises from urban majelis taklim, introduces Sufi teaching to its jamā`ah that mostly urban teenagers and youths uses popular methods to attract the interest of those groups to attend its ritual as the complementary of its activity.