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Islam sebagai agama besar mengalami dinamika yang panjang sehingga dalam perjalanannya terpecah menjadi beberapa kelompok pemikiran. Dari sekian banyak gerakan pemikiran Islam yang ada, salah satunya adalah gerakan Salafi dan HTI. Keduanya dipengaruhi oleh kebangkitan kembali gerakan Islam di Timur Tengah yang berkembang pesat di Indonesia (sebelum HTI dilarang oleh pemerintah Indonesia pada tahun 2017). Penelitian ini mencoba menelusuri pemikiran kedua gerakan tersebut dan menelusuri bagaimana kedua gerakan tersebut dapat berkembang, khususnya di Yogyakarta. Penulis menggunakan metode deskriptif kualitatif dalam penelitian ini dan menggunakan wawancara mendalam serta studi pustaka untuk memperoleh data. Secara umum studi ini menunjukkan bahwa gerakan dakwah salafi lebih bersifat apolitis, sedangkan HTI sangat politis. Perbedaan ini bersumber dari bentuk tafsir dalam memandang dakwah Nabi Muhammad SAW. Tak ayal perbedaan antara keduanya terus menjadi perang pemikiran. Perluasan kedua gerakan Islam ini di Indonesia pada umumnya dan Yogyakarta pada khususnya tidak lepas dari metode dakwah kampus yang dinilai efektif karena mahasiswa memiliki rasa ingin tahu yang tinggi dan lebih terbuka terhadap sesuatu yang baru.

Pertumbuhan akun-akun dakwah yang berprinsip pada ajaran Salafi di media sosial semakin berkembang secara masif. Instagram @khalidbasalamahofficial menjadi salah satu akun yang saat ini menyebarkan dakwah Salafi. Kehadiran akun tersebut memberi warna baru di tengah keberagaman akun-akun sekuler yang dapat menyesatkan umat. Kendati bersifat formalistik dengan menekankan prinsip dakwah Salafi, akun ini mampu menarik perhatian pengguna Instagram dengan melihat pertumbuhan followers yang terus meningkat. Penelitian ini bertujuan untuk mengetahui strategi yang dibuat oleh tim Khalid Basalamah (KHB) Digital Studio dalam memproduksi sebuah konten dalam menarik perhatian pengikutnya. Rumusan masalah yang diambil dalam penelitian ini meliputi bagaimana strategi tim official dalam menyajikan konten di akun @khalidbasalamahofficial yang menarik perhatian pengguna Instagram. Penelitian ini menggunakan metode kualitatif dengan studi kasus (case study) pada akun @khalidbasalamahofficial. Hasil penelitian menunjukkan bahwa pemanfaatan media Instagram efektif untuk menjangkau pengguna pemula dalam mempelajari dakwah Salafi. Strategi yang dilakukan oleh tim official ialah dengan memilih tema-tema ringan, tidak menimbulkan kontroversial. Sehingga dakwah Salafi yang disampaikan oleh Khalid Basalamah dapat mudah diterima oleh pengguna yang ingin memulai untuk mempelajari dakwah Salafi, The growth of da'wa accounts based on Salafi teachings on social media is growing massively. Instagram @khalidbasalamahofficial is one of the accounts currently charged with Salafi preaching. The presence of this account gives a new color amid the diversity of secular accounts that can mislead people. Even though it is formalistic with the principle of emphasizing Salafi preaching, this account is able to attract the attention of Instagram users by seeing the growth of followers that continues to increase. This study aims to see the strategies made by the Khalid Basalamah (KHB) team of Studio Digital in producing content to attract the attention of their followers. The formulation of the problem taken in this study includes how the official team's strategy is to present content on the @khalidbasalamahofficial account that attracts the attention of Instagram users. This study uses a qualitative method with case studies on the @khalidbasalamahofficial account. The results showed that the use of Instagram media was effective in reaching novice users in learning Salafi da'wa. The strategy adopted by the official team, namely by choosing light themes, did not cause controversy. So that the Salafi da'wa delivered by Khalid Basalamah can be accepted by users who want to start learning Salafi da'wa

Terrorism has long plagued the global community in its goal of achieving sustained peace and security. Through the decades, terrorist groups have had varying levels of success in achieving political goals and realizing their groups ultimate objective(s). In addition, there have been a multitude of prominent ideologies in terrorist groups that have proved impressionable throughout modern history. This article aims to determine if certain ideological groups are more effective than others in achieving their goals and whether terror groups exploit certain ideologies or, conversely, if certain ideologies produce terrorism. By conducting a comparative case study of published research and utilizing primary source documents along with statistical information from the Global Terrorism Index (GTI), it is my aim to determine how ideology affects the effectiveness of a group. The primary ideology of interest in this article is the Salafist ideology adopted by many of the most prominent terror groups today.

The comparative research investigates differences between the United States and Azerbaijan’s applications of strategic communications to counter terrorist recruiting. The key differences lie in cultural and religious narratives as well as target audiences. The U.S. Constitution formally protects freedom of speech and freedom of religion, and the anti-terrorism strategic communications of the U.S. government do not generally target a domestic audience. Azerbaijan formally and informally protects historically established religious traditions, insofar as those traditions guarantee non-violence. This requires regulation of religious freedom by Azerbaijani policy makers. These differences are due not only to the religious dissimilarity between the countries but also to institutional legacies. Whereas the United States has prioritized the freedom of expression in its organization of strategic communications, the government of Azerbaijan has constructed narratives of multiculturalism countering religious radicalization. The lessons from how U.S. institutions emphasize freedom of expression in their strategic communications to counter terrorist recruiting may help Azerbaijan boost the effectiveness of its domestic propaganda. This research uses concepts from counterterrorism, communications, political science, history, and sociology, and draws from academic literature, policy documents, and media materials in English, Azerbaijani, and Russian., http://archive.org/details/developmentofstr1094559673, Outstanding Thesis, Colonel, Azerbaijan Army, Approved for public release; distribution is unlimited.

This article seeks to analyze the evolving development and contestations regarding the interplay of Islam and politics in Malaysia's public space for a period of 60 years (1957-2017) since its independence as a nation-state. A crucial element in this discourse is the official position of Islam as the "religion of the federation" in the Malaysian Constitution, which simultaneously guarantees the freedom of other religions embraced by almost half of the country's population. The population became even more diverse ethnically and religiously upon the formation of the Federation of Malaysia, which replaced Malaya, on September 16, 1963. Closely related to the discourse of political Islam in Malaysia, the evolving concepts of "religion" and "secularism" in Malaysia's Islamic context have undergone considerable shifts as a result of constant public engagement by an assortment of politicians, commentators, scholars, bureaucrats, and civil society activists. As the argument develops, Malaysia's interaction with Islam has been essentialized by political interests such that boundaries are hardened between what is considered Islamic and un-Islamic. The increasingly rigid positions adopted by Islamic stakeholders have arguably worsened both interreligious and intra-Muslim relations, with progressive Muslim voices increasingly finding themselves marginalized in the state-controlled political environment.

The objective of this thesis is to apply commonly held statistics in the world of missiology regarding folk Islamic practices to the least likely country for such practices to be found, Saudi Arabia. Saudi Arabia is believed by most to be the birth-site of an austere, strict, orthodox form of Islam, responsible for the nature and nurture (education, promotion, and financing) of Islamic extremism. Conversely, I posit that through tracing the development of Wahhabism and its current global influence on Islam, its literalist interpretation becomes a profitable tool for the student of anthropology, missiology, and cross-cultural studies to gain a deeper knowledge of what is folk Islam, and more importantly why it is practiced. I argue that the presence of folk Islam, from an orthodox Islamic assessment, such as found in Saudi Arabian Wahhabism, is perceived as a gauge to measure the presence of spiritual warfare. Wahhabism is discussed in voluminous proportion, however, is comprehended minimally. A profitable examination into the methodology of Wahhabism/Salafism requires mapping its development using adherence to the identifying principles of Ahl Sunnah wa’l Jama’ah as a map key to trace it back to the path upon which Muhammad and his Companions were on. From its preoccupation with broad attempts to categorize every action as permissible or prohibited, I hold it apparent to recognize that Saudi Arabia functions religiously under the assumption that through enforcement it is protecting its constituents from a believed greater evil. Accordingly, the nucleus of this research is an embarkment upon which to show that in Wahhabism, man is either serving/worshiping Allah (tawhid) or His creation (shirk), or, saved or unsaved.

The U.S. government, influenced by a secular tradition of separating church and state, is challenged by the intersections between the role of religion in foreign policy and the demand to deal with faith-based tensions and significant conflicts around the world, particularly al-Qaida. The U.S. policy approach to al-Qaida and religious extremism over the last twelve years is an approach that overwhelmingly omits faith-based diplomacy. This paper examines a faith-based policy approach to defeating al-Qaida: first, addressing shortfalls and limitations in past and current National Security Strategy; second, characterizing the current global nature of the al-Qaida organization, including its theology and ideology; and, third, recommending faith-based policy initiatives, including the advocacy for greater U.S. policy and strategy emphasis on the promotion of religious freedom worldwide.

This is a study of the Salfist-Jihadist movements appeal to the Islamic Population resulting in their growing popularity and ability to re-seed extremist groups with willing new members. Not all Salafists are terrorists, nor are all terrorists Islamic movements. The United States must read, study and learn from jihadi writings, counter the Salafi-Jihadist's Offer of perpetual Jihad to the Islamic Community, make the Islamic Community the Center of Gravity in action as well as in speech, and define the military mission within Islamic Lands. Misunderstanding over US intentions in Islamic Lands has counters being offered by governments of Islamic Nations. The battle against extremism is a skirmish, while the real battle wages within the minds and perceptions of the Islamic Community.

Osama bin Laden and Dr. Ayman al-Zawahiri enticed tens of thousands of Muslims from around the world to travel to Afghanistan, swear allegiance to bin Laden and the cause of Al Qaeda, fight and even die for that cause. Bin Laden united faithful Muslims under his ideological banner by making relevant the historical context of authentic Islam and promoting jihad not only as a religious obligation, but a legally sanctioned and moral responsibility of every good and true Muslim. This monograph explains Al Qaeda's narrative as a jihadist organization that currently poses the greatest threat to United States and Western interests around the world. The first section offers an explanation of terms that people commonly use to describe an enemy they may not fully understand - these terms include fundamentalist, extremist, Salafi and jihadi. The next section provides a historical overview of the threat the United States faces in Afghanistan today. After explaining the roots of Al Qaeda in Afghanistan, the paper details the organization's ideology and goals as well as the historical basis for this ideology, reaching back to the Prophet Muhammad and the origins of Islam. The paper argues that in order to defeat bin Laden and Al Qaeda, it is necessary to understand the roots of Al Qaeda's Islamic narrative and the environmental context that allowed these concepts to gain such a following. By understanding the true nature of the threat, United States political and military leaders will be better able to formulate plans and develop operations that counter the effectiveness of Al Qaeda's messages and provide alternatives for those currently engaged in jihad against America.

Many countries, including the United States, face social movements that promote terrorism, violence and intimidation, and do so under the cloak of religion. The terrorists use of religion as a cover causes problems for Western countries because of strong traditions and laws pertaining to religious freedom. While domestic terrorism is not limited to followers of Islam, the use of domestic terror in the name of Islam is of immediate concern for governments around the world. The paper first briefly describes the history of Islam, the theological underpinnings of violence in Islamic tradition, and the development of Revolutionary Salafism. Next, this paper examines the strategies of several countries to monitor, control, or eliminate Salafist and religious extremist organizations and individuals that teach terrorism as an acceptable method of political and social reform. The paper concludes with recommendations for U.S. domestic policy., USAWC Strategy Research Project

This thesis examines intelligence strategies that law enforcement officials may use to combat transnational Islamic terrorism in the United States. Many of the concepts discussed in this thesis come from U.S. Intelligence Community approaches. Others are familiar to both intelligence and law enforcement professionals. The thesis focuses on Islamic terrorism, most notably promoted and conducted by al-Qa eda, though a number of the techniques can apply to other terrorist threats. The religious foundations of Islamic terrorism and the milieu in which it flourishes provides both a strategic and tactical backdrop for what has been cast as a global jihad a violent, worldwide religious campaign with political objectives. The unique ethnic and religious characteristics also present specific challenges for law enforcement intelligence operations, most notably in collecting human intelligence. Processing collected threat intelligence and developing defensive plans require a broad, multi-layered strategy to be successful in meeting the challenges posed by a geographically pervasive terrorist threat. As this thesis argues, local jurisdictions must work in tandem with national-level organs to create an effective system that will identify and prevent potential terrorist operations in the United States., The original document contains color images.

Статья посвящена изучению имамов как сословия на материале Республики Адыгея. Большое значение имеет рассмотрение политики государства по формированию лояльных имамов, инте- грированных в Духовные управления. Однако ставка только на тех имамов, которые работают в ДУМах, не отвечает вызовам, стоящим перед духовным сословием на Северном Кавказе в начале XXI в. В 1990-х гг. сложилась целая группа имамов, придерживающихся салафизма, не интегрированных в ДУМы, но имеющих большой авторитет у единоверцев. Автор приводит данные о количественном составе имамов в Адыгее, предлагает их классификацию. Подчеркивается, что авторитет имамов в регионе для мусульман небезусловен. На Северном Кавказе претерпевает динамику пред- ставление о возрасте и о самой категории "старшие мужчины". Для религиозной молодежи большим авторитетом будут религиозные деятели, возраст которых неважен, зато важны знания и лидерские качества, которыми могут обладать и ровесники "молодых мусуль- ман". Для небольшой части молодых мусульман авторитетами являются не имамы в своей мечети, а исламские ученые, которые могут находиться за тысячи километров от них, так называемые "электронные имамы"., Paper examines the Imams as class in the Republic of Adygea. Author draws attention that the state is making great efforts regarding the formation of a new generation of loyal Imams. However, the State supports only on those imams who work in Muftiates. Imams in the North Caucasus can be divided into three groups. The first and second are incorporated into the official Muftiate. The first group - so called traditional Imams, they as a rule did not receive special education, and they are mainly engaged in appreciation of ritual practices. The second group - young (30-35) imams, who were educated abroad, usually in Egypt, Turkey and the UAE. Some imams in the Adygea have descendants of Muhajirs arriving home from Syria, Kosovo and Turkey in the 1990. The third group - the Salafi imams, are beyond the control of the Muftiates. This group is very influential in Daghestan. The author emphasizes that the authority of the Imams is not absolute. Now in the North Caucasus representation of the age is in dynamics. For religious youth are highly respected religious leaders, whose age is not important. For the part of young Muslim Islamic scholars and those who may be thousands of miles away from them, so-called "electronic Imams" has more authority than Imam in the local mosque. Deserves special attention the phenomenon of youth Jamaat. The influx of young people these Jamaat rather expresses their protest against the modern orders of the North Caucasus.