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This journal discusses the Importance of Understanding the Interpretation of Mutasyabih Verses to Prevent Wahabiyah Understandings at MTs Al-Fauzi Cinta Rakyat with the aim of analyzing how important understanding the meaning of mutasyabih verses is and what effect they have on education. This type of research is Qualitative Research with a descriptive data presentation model and the research instruments are observations and interviews with the principal, deputy principal and several students. Al-Quran consists of two types of verses, namely muhkam verses whose meaning is clear and mutasyabih verses whose meaning is not clear so this makes the scholars have two views, namely the salaf scholars and khalaf scholars, there are scholars who support takwil on verses mutasyabih (ulama' khalaf) and there are also ulama' who reject the existence of takwil on mutasyabih verses (ulama' salaf). Lately there have been many wahabiyah teachings spreading in the name of themselves as salafi and saying that Allah resides in the Throne. The results of this study found that understanding the interpretation of the meaning of mutasyabih verses is very important in the world of education in order to prevent Wahhabism and errors in belief.

Relics of holy people have been attractive among Muslims of all generations due to their mundane and spiritual importance. Sufi scholars are, especially, notable for their particular interest in relics, which form an integral part of their beliefs and practices. They venerate relics through which they seek blessing (tabāruk) and intercession (tawāṣul), among others. Meanwhile, the modern Salafi scholars criticized the Sufis’ perspective on relics, claiming that their actions constitute bid’ah (innovation), kufr (infidelity), and syirk (associating partners with Allah). This paper, therefore, examined the modern Salafis’ criticism of the religious attitudes of the Sufis on relics. It adopted both historical and exegetical methods to achieve the set objectives. It has been discovered that relics have spiritual values, and Muslims of all generations, especially the companions (ṣahābah), have used them for different spiritual purposes. It is also clear that both the Salafis and Sufis venerate and seek blessing from the relics, though Sufis are more prominent in the practice. The paper identified excessiveness and arbitrariness in the disposition of the Sufis to the relics, which engendered deification of them as the yardstick for the Salafis’ criticisms. Therefore, it concluded that advocacy for the desecration of relics on the part of modern Salafi scholars lacks merits. Instead, machinery to checkmate arbitrariness should be advocated for.

This article examines the trend of hijrah among young Muslims by taking the case of the participants at the Nurul Iman Mosque, Blok M Square, Jakarta. They actively participate in regular Islamic learning held at the mosque and frame their participation as a form of hijra (migration) to the Salafi path. Our study draws on an anthropological approach by conducting participatory observation and in-depth interview. We explore the young Muslim motivations and initial introduction to Salafism. We examine how they view hijrah and how they practice it in their individual and social lives. The result of this research shows that the Salafi youths view hijrah as a process to become better Muslims. In practice, they have applied the teachings of Salafism in their everyday lives in terms of behaviour, dressing, and interaction. The narrations of the Salafi youths suggest that they have undertaken various forms of negotiations in practicing their hijrah

This study aims to analyze the traditional Islamic practice of Nahdlatul Wathan (NW) in positioning and attaching the religious authority of Tuan Guru or Kyai, which is being challenged by the Salafi purification movement. This also determines the efforts needed to desacralize this authority by the Salafi elite who united by the perception that the sacredness of certain people, including Tuan Guru, is unknown in Islam, and even contradicts Islamic teachings with claims based on the salaf manhaj. Data collected was based on the phenomena from the ideological contestation at the elite level of the two religious groups that affect the pattern of religion and the internal interaction of religious people in Lombok. It was then analyzed using the contestation theory framework operationally formulated by Antje Winner. Based on empirical tendencies, the result showed that the desacralization of religious authority is not solely influenced by theological factors of religious understanding rather by the struggle for the religious authority of religious elites in the public sphere. This indicates the increase in the number of Salafi preachers who carry the purification theme in various mosques and Majlis Taklim, the higher the probability of seeing educational institutions as a new challenge for Tuan Guru to maintain religious authority. The implication is that there is social fragmentation and conflict involving sectarian sentiments of religious groups, where the contestation of religious elites contributes.

Penafsiran Alquran di youtube saat ini mengalami lonjakan peminatnya, hal ini tidak lain berkat efektivitasnya untuk menggaet pendengar lebih banyak dan sebagai upaya penyesuain zaman. Dalam hal ini, terdapat salah seorang ustadz yang menarik untuk dibahas dalam kaitannya dengan penafsirannya di youtube, yaitu ustadz Abdul Qadir Jawas. Artikel ini berupaya untuk menjelaskan penafsiran ustadz Abdul Qadir Jawas di youtube. Adapun jenis penelitian ini adalah observasi dan library research. Metode yang digunakan adalah deskriptif-analitis. Sumber data terdiri dari primer dan sekunder; sumber primernya adalah video di youtube yang berjudul "Ustadz Yazid bin Abdul Qadir Jawas - Tafsir Ayat Kursi (QS. Al-Baqarah, Ayat 255" dan sumber sekundernya adalah segala data yang mendukung penelitian ini. Adapun hasil penelitiannya adalah dalam kaitannya dengan penafsiran Alquran di Youtube tentang tafsir ayat kursi, ia menafsirkan dengan bentuk tafsir bil matsur. Selain itu, dalam upaya menafsirkannya, ia menggunakan metode tahlili, memperinci ayat dan menafsirkan dengan munasabah, pendapat para ulama dan lainnya. Terkait corak tafsirnya, bercorakan ideologis dalam hal ini tentu ideologi salafi. Hal ini terlihat ketika ia menafsirakn syafaat. Kecenderungannya untuk menyinggung orang yang katanya menyembah kubur dan lainnya dibahas dan disinggung olehnya.

Parenting is a fundamental tool for the future development of children. Every parent is expected to be able to apply good parenting to their children. However, in reality, not all parents can carry out good parenting. The topic of study about parenting is still an interesting study to date. In this study, researchers examined parenting styles in families prone to radicalism in case studies of Salafi families who were ex-Laskar Jihad. This article examines parenting styles in these families and the factors that influence them. The method in this research is qualitative with a descriptive-analytic model. The research approach is a case study. The study results show that the parents in the family adopt different parenting styles for each child based on their characteristics. For the first child, parents tend to apply authoritarian parenting. For children second to seventh, parents use a democratic-permissive parenting style. As for the last two children, the parents adopted a permissive-authoritarian parenting style. As for religious indoctrination, parents are very authoritarian. The point is to instill religious understanding following what parents want. This research contributes to the importance of parenting in the family, especially in preventing radicalism through an Islamic education approach.

In the last decade, along with the huge social media, religious piety among national celebrities has increased dramatically. This trend is characterized by the emergence of a number of artists with traditional Islamic-Salafi fashion community. Trousers above the ankle, bushy beards, thin mustaches, women's veils and the common term of akhi and ukhti, as well as many other anomalies. Salafi da’wa is, on the one hand, a condensed way of da’wa (not much by fiqh logic). His opinions concentrated more on the actual understanding of the Quran and the Sunnah. But, on the other hand, a lot of artists who are typically middle-class, educated and rationalist suit the community. This article seeks to address the question of why the phenomenon of religious piety of artists is more in line with the trend of the Salafi communities? Phenomenological descriptive methodology is the analysis tool used. To address the above question, the author presents the paradigm of Benford and Snow da’wa. The results of this study reveal that the Salaf da’wa was able to frame its da'wah concepts in accordance with reason, Islamic, modern standards, and to respond to the demands of the Ummah in such a way that many artists followed.

For moslem hijab is pious symbol and submission to God. Using genealogy approach and Foucaults’s power and knowledge, this paper explains about salafi’s hijab concept and its consequences on women’s life. One of salafi’s doctrine is hijab. Salafi women embracing hijab based on salafi’s rule as an ideal shape and type of hijab, although Islam does not establish the specific rules about it. This research reveals that hijab is related to the roles of women in public and domestic area. There are three forms of compliance. First, covering face with cadar and wearing black dresses are major principle. Second, men and women are forbidden to stay at a one place without covering. Third, staying at home for women is obligatory. At the end, the hijab has became source of domestication on women salafi. Hijab bagi perempuan di dalam Islam berarti ketundukan pada perintah Tuhan dan dalam taraf tertentu secara sosial menunjukkan kesalehan. Menggunakan metode kualitatif dengan pendekatan genealogi yang berfokus kepada pelacakan kekuasaan dan pengetahuan yang dikembangkan oleh Foucault. Tulisan ini melakukan pelacakan diskursus hijab pada perempuan salafi dan konsekuensinya. Salah satu ajaran paling utama dalam kelompok salafi adalah hijab. Perempuan salafi melaksanakan interpretasi hijab kelompok salafi sebagai tipe dan bentuk yang ideal meskipun Islam tidak secara spesifik menggambarkannya. Hasil penelitian menunjukkan bahwa wacana hijab dijalankan perempuan salafi tanpa paksaan sehingga mereka selalu menempatkan dirinya di area domestik dan membatasi dirinya sendiri pada area publik. Ada tiga bentuk efek hijab yang membentuk kepatuhan. Pertama, menutup muka dan berpakaian berwarna gelap adalah sebuah keutamaan. Kedua, ikhtilat adalah haram. Ketiga, berdiam diri di dalam rumah adalah syariat. Diskursus hijab yang dipercayai kebenarannya menjadi sumber domestifikasi perempuan salafi.

The article examines Islamic proselytization (dakwah) on Rodja Radio by Salafi preachers (dai). The radio program targets not only Salafis but also non-Salafi Muslims in general. It seeks to analyze the content of dakwah aired by Radio Rodja 756 AM., the leading Salafi radio station located in Cileungsi, Bogor, West Java. This article focuses mainly on current legal, social, and political issues of the Salafi dakwah. The dakwah aired by Rodja Radio intends to encourage the Muslim ummah to return to the way of life that strictly follows the tradition of the Prophet Muhammad and the first three generations of Muslims. The Salafi radio station propagates Islamic puritanism that in many ways contradicts modern values. Rodja Radio preachers demonstrate their reluctance to embrace modern ideas, such as democracy, human rights, women’s rights, and to some extent, art and education. This article reveals that the radio serves as a public sphere where the Salafis disseminate ‘Islamic Puritanism’ on Indonesian air.

For Muslims, the Qur'an and al-Hadith are the main references in Islam. However, in fact Islam appears with various faces. Understanding and expression of Islam becomes diverse, both ideological and political movements. Even not infrequent acts of violence and terrorism in the name of Islam. To bridge very sharp differences, and in order to present a peaceful face of Islam as the message and nature of God (theocentric) and uphold human values (anthropocentric) emerge the spirit of reiterating and making moderate Islam an icon in religion. Islamic moderateism is expected to be a solution to religious extremism which is dangerous for the benefit of the people. Islamic moderateism in the style of maqashid shari'ah reflects moderate Islam which functions revelation, Al-Qur'an and Hadith, reason or reason, as well as proportional social and environmental contexts. Proportionality here still positions revelation as the main source of Islam's existence by being equipped and supported by reason or reason, as well as social and environmental contexts that cannot be ruled out as the source of its teachings. Operationally, the sources of the tersubut teachings can be summarized into: text (al-nash), reality or context (al-waqi'), and subject (al-mukallaf). Nash or text, in the context of moderate Islam - maqasidiy is the source and basis of primary teaching, as a formal object. Whereas al-waqi ', reality or context, is a material-operational object, where the teachings contained in the text and its objectives will be attached to it. While al-mukallaf (subject of teaching) is a person who is intellectually, mentally, and physically ready to accept reality in line with the texts and their maqasid

This paper examines the current landscape of Hadhrami Arab Community in Indonesia. It aims to understand the internal fissures that affect the cohesion within the community. Some scholars contended that the conflicts taking place within the Hadhrami community are due to the Yemeni traditional stratification and nationalist orientation during colonial era. However, they do not include in their analysis the contemporary state of Hadhramis in Indonesia. This paper focuses on the contemporary era and argues that doctrinal contest and competition for religious authority have dominated the dynamics of conflict within Indonesian Hadhrami community. The paper will touch on the debates on the notion of Shi’ism among the so-called sayyids and Salafism among the followers of Al-Irsyad Al-Islamiyyah. It suggests that it is through these two currents of thought that the Hadhrami community in Indonesia not only exercise their power and authority, but also shape and transform their very identity.

This paper explores the role of Salafi formal schools in the increasing influence and proliferation of Salafism in Lombok, East Indonesia, alongside the impacts of this process on educational culture and broader social contexts. Despite intense resistance from, and even violence by, traditionalist mainstream groups, the Salafi movement has developed steadily. This paper argues that the growth of Salafism in Lombok is influenced by contextualizing of proliferation strategies by integrating into Indonesian national education system and selecting of the greater Islamic traditions, rather than ideological and financial support from the Middle East, as it has been highlighted in previous studies and literature. By establishing officially certified schools and formal recognitions from the Indonesian government, the Salafi schools have found a way to successfully recruit a new young generation of Muslims in Lombok and beyond.

DA’WAH AS THE EARLY PREVENTION EFFORTS AGAINST THE SPREAD AND ACCEPTANCE OF ISLAMISM IN RADICAL TERRORISM IN LAMPUNG: This paper is set out from the anxiety if the anarchism in term of acceptance and the spread of Moslem which is done by certain group of salafi in Lampung as the response of the democracy process after reformation era in order to face the political ideology that is pro- democracy and contra with democracy. With a practical analysis, the authors found that the construction of narrative Islamism developed by radical groups in society Lampung only radical Moslem didn’t lead to radicalism and terrorism. The number of the radical group is small. The narratives Islamism spread by radical groups with different patterns of deployment and distribution factors by which identifying and facilitating the transmission of Islamism is generally not accepted by the majority of the Islamic community in Lampung. Most of Lampung people lead the moderate Islamic and cultural Lampung Piil Pesanggiri and Adat Muakhi which are rejected the terrorism.

The title of this article: "Study on Social Cohesion of the Salafi group in Banyumas". The purpose of this study was to determine and find out on social cohesion in the group of Salafi. The methods of this research was used by qualitative approach and its analysis of data using interactive methods. Results from this study: 1) That the Salafist Group came in Banyumas region approximately the 1980s. Formally, this group has no organization, so they do not have a leader, despite having members of the congregation. If a person be a leader, then the informal nature, and designated are their teachers. 2) Salafi groups are hard to get back to the Qur'an and Sunnah and follow what is done by the as-Salaf as-Ṣāliḥ (السلف الصالح ) as generation of Companions, Tabi'in and Tabi'it Tabi'in in conducting all activities of life; 3) The social cohesion within the Salafi group is so strong. It is caused by the similarity in following the teachings of which are known to them, recognition of the truths taught by their teachers, and intellectual relationship (study) conducted with its members continuously and do not want to learn except to their teachers.

Nijerya, Nüfusunun çoğunluğu Müslümanlardan oluşan önemli bir Afrika ülkesidir. Nijerya Müslümanlarının tarihinde Selefîlik önemli bir yere sahiptir. Nijerya halkının Müslüman olmasında büyük katkısı olan Osman b. Fûdî, bid'atler ile mücadele etmiş, sünneti ihya etmeye gayret göstermiştir. Bid'atler ile mücadele eden bir diğer hareket İzâletü'l-bid'a cemaatidir. "Boko Haram" diye meşhur Selefî Cihâdî grup da basında kendinden söz etirmektedir. bu çalışmayla bu hareketlerin tarihleri, görüşleri ve birbirleri ve Selefîlik ile olan ilgilerinin ortaya konulması hedeflenmiştir.

In the midst of various thoughts and applications of sharī‘ah in social life, and due to the historical momentum in nowadays, the method (manhaj) of literal-salafī is one of the most highlighted, appreciated and criticized aspects, both in theoretical and practical perspectives. This article is aimed to explore and describe systematically some aspects of such a method and then put them on the critical analysis framework in the epistemological and sociohistorical perspectives. Such a method has really its own superiorities and attraction in certain aspects, especially in theological and ideological views. That is due to the more consistent reference to the main sources of Islamic law, the Qur’an and the Sunnah. But in another side, there are weaknesses that should not be ignored, both in epistemological and sociological view. Those weaknesses have really been existed in its fundamental paradigms, doctrines, and also because such a manhaj has not yet been sufficiently developed in detail and practical concepts.

The title of this article: "Study on Social Cohesion of the Salafi group in Banyumas". The purpose of this study was to determine and find out on social cohesion in the group of Salafi. The methods of this research was used by qualitative approach and its analysis of data using interactive methods. Results from this study: 1) That the Salafist Group came in Banyumas region  approximately the 1980s. Formally, this group has no organization, so they do not have a leader, despite having members of the congregation. If a person be a leader, then the informal nature, and designated are their teachers. 2) Salafi groups are hard to get back to the Qur'an and Sunnah and follow what is done by the as-Salaf as-á¹¢Äliḥ (السل٠الصالح ) as generation of Companions, Tabi'in and Tabi'it Tabi'in in conducting all activities of life; 3) The social cohesion within the Salafi group is so strong. It is caused by the similarity in following the teachings of which are known to them, recognition of the truths taught by their teachers, and intellectual relationship (study) conducted with its members continuously and do not want to learn except to their teachers.

There are some verses of the holy Qur’an, so called as āyāt mutashābihāt, whose meanings have been revealing conflict of opinions and controversies among the Muslims. To understand such verses ‘ulamā’ apply ta’wīl. Unfortunately, its use is not necessarily accepted by all ‘ulamā’; some accept and some reject it. The level of acceptance is also varies from unrestricted to moderate and very strict way of using. It is so in the level of rejection that varies from fully rejecting it to partially rejecting it with certain tight exception. This article is aimed at analyzing the Salafi’s views on using ta’wīl to understand āyāt mutashābihāt; whether they are liberal or moderate or fully reject it. It is found that the Salafis refuse using ta’wīl, because they consider it heresy, and it will lead to ta‘ṭīl (discarding the original meaning).Abstrak: Sebagian dari ayat-ayat al-Qur’an, yang disebut dengan āyāt mutashābihāt, telah mengundang kontroversi dan perbedaan pendapat di kalangan ulama tentang kandungan maknanya. Untuk memahami ayat-ayat itu, ulama menggunakan ta’wīl. Tetapi penggunaan ta’wīl itu sendiri tidak serta merta disepakati oleh semua pihak; ada yang menerima dan yang menolak. Derajat penerimaan pun merentang dari yang sangat longgar hingga moderat dan sangat ketat. Demikian pula dalam hal penolakannya, ada yang menolaknya sama sekali, tetapi ada pula yang menolaknya sebagian dengan kriteria tertentu yang sangat ketat. Artikel ini bertujuan untuk menganalisis pandangan Salafi tentang penggunaan ta’wīl untuk memahami āyāt mutashābihāt, dengan mengidentifikasi apakah mereka termasuk liberal, moderat, atau menolaknya. Penulis menyimpulkan bahwa tulisan ini bahwa Salafi menolak penggunaan ta’wīl, dan memandangnya sebagai bid’ah, dan akan membawa kepada ta‘ṭīl (membuang makna aslinya).

movement launched by Muhammad ibn ‘Abd al-Wahhab. The idea of this update also gives effect to the modern If Hizbu Tahrir typologized as organic because the fundamentalists of Islam as an ideology seat movement

With Muslims as majority population, religious authority plays important roles in Indonesia. This paper tries to show the map of religious authority in Indonesia both in history and the recent development. The paper shows that, in the past, religious authority in Indonesia were possesed by the kyai and other traditional religious leaders. However, there is an emergence of the new religious elites in Indonesia, the muballigh, the dai and the last is the salafi ustadhs. In addition, this paper also discusses the contestation between the established power of religious authority and the the newly emerged salafi ustadh. Feeling threatened by the changging trend and the influence of the salaf, there are various responses from the existing authorities. The responses vary from discussion to violence. One example is the mubahathah held between Persis and Salafi. Through the event, both parties tried to contest and challenge each other’s authority. Using religious arguments and using some religious symbols, both parties actually try to maintain their religious authority.

This article reveals the tradition in Salafi Islamic boarding school as a unindegineous Islamic istitution in Indonesia. This institution applies Wahabi school, do a purification movement, al-raj’u ila al-Qur’an wa al-Sunah, and exclusivity. The Salafi tradition is grouped into four concepts of thought: Syari’at, Bid’ah, Khurafat and Tahayul. It is intended to straighten the Muslim way of thinking in order to be good Muslims. Meanwhile the knowledge traditions are: in Fiqh, the books that are discussed are:al-Wajiz written by Syeikh abdul Adhim al-Badawi, Mulakhash fiqh by Syekh Fauzan, Sifat Shalat Nabi by Syeikh al-Bani, kitab Bulughul Maram. They all refuse everything that has no rules in Islamic law and opposite to the Islamic believe. The Salafi-Wahabi knowledge tradition that is always emphasize to the text authority and limits the idea’s role will cause the belief that al-Quran and hadis are perfect since they covers all life aspects of man. So, they made simplification that all religions that are not stated in al-Quran and hadis are believed as bid’ah. Meanwhile the doer is believed as a person who needs to be guidanced into the right way, by reminding or violence.

This essay tries to critically evaluate a way of thinking developed among Salafi leader dan PKS as a movement of Islamic revivalism which related to the implementation of Islamic law (syari’ah) into the Indonesian democracy context. There are a number of critical notes was discovered from literary researches and interviews with several leader of the movement. Firstly, basicly both PKS and Salafi leader longing for the implementation of Islamic law in the Indonesian democracy context. Despite the fact that PKS tend to act disparagingly toward democracy, while Salafi clearly repudiate democracy system, however, both of this group agree to “manipulate” this system to strugle for the embodiment of Islamic law with different strategies and substance. Secondly, PKS enters this system while trying to “objectify” Islamic values through preaching dan politics (structurally and culturally). In the same vein, Salafi manipulates democracy to strenghthen their ideological basis and their Islamic puritans awareness through preaching. Regarding politics, Salafi tends to be “pasive”. Lastly, there are indications that the idea of the Islamic law implementation among PKS leader has dynamically changed following the politics dynamics. This often percieved as an inconsistency by the society. Meanwhile, the idea and efforts to implement Islamic law among Salafi leader is limited to the area of family rule and rarely about public rules. The result of this critical evaluation upon the implementation of Islamic law done by PKS and Salafi leaders, up to this point, have not provide a viable recomendation as an ideal model of strengthening democracy system and implementing Islamic law in Indonesia.