Introduction

The proliferation of new Islamic preachers in Indonesia has seriously undermined conventional religious authorities. The media savvy of Abdullah Gymnastiar (popularly known as Aa Gym) serves as an example. Marketing himself to be an Islamic self-help psychology and celebrity guru through his TV channel and publishing company, he has significantly shifted traditional and hierarchical forms of religious authority towards a more familiar and relational kind of authority (Hoesterey 2008, p. 98). He masterfully commanded the media and learnt from secular sources of self-help manuals for Sufi wisdom (Watson 2005, p. 773). Another example is Felix Siauw. Despite coming from a Catholic background with limited understanding of Islamic tradition, he has successfully drawn a large audience of Muslim youth in many occasions both online and offline. Hew (2018, pp. 64–65) found that Felix has more than four million followers on Facebook, two million followers on Twitter, one million followers on Instagram, and 20,000 subscribers on YouTube in 2017. He is one of the leading social media preachers in Indonesia today (Hew 2018, pp. 64–65).

The new media allows the Muslim public to choose which religious authority fits their intellectual capacity and preference. Like various TV channels which are offered by a service provider, customers can choose which programme suits their taste and individual leanings. As a result, they have the freedom to determine which religious agents are qualified and fulfill their social and spiritual needs. Turner (2007, p. 118) argues that in terms of access, the new media is basically democratic. In a democratic atmosphere, Muslims can find suitable religious opinions in accordance with their own preference in which Hosen (2008, p. 164) called “Fatwa Shopping”. When people feel that a religious edict (fatwa) does not fit their wish, they attempt to seek a second opinion. This fact reveals an opening trend of religious authority whose reception shows a surprising diversity in religious life. The democratizing potency of mass media technologies, according to Eickelman and Anderson (1999, p. 2), will have a good effect on strengthening civic pluralism, civil society and a challenge to authoritarian domination in Muslim-majority countries.