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Suudi Arabistan’ın Selefi/Hanbeli ilim geleneğinin yetiştirdiği önde gelen isimlerden olan Âiz el-Karnî, sadece Arabistan’da değil aynı zamanda tüm Arap dünyasında saygınlığı olan bir ilmi şahsiyettir. Onun etkinliğinin ülke sınırları dışına taşmasında ilmi ve edebi yönünü vaiz/davetçi kişiliği ile mezcetmesinin rolü büyüktür. Zira el-Karnî, sayısı binleri aşan vaaz ve derslerinde dinleyicisinin duygularına hitap ederek sözünü tesirli kılmasında ilmi birikimi kadar edebiyatçı yönünü de kullanmıştır. Onun edebi yönünü yansıtan eserlerinden birisi de Makâmâtu’l-Karnî’dir. el-Karnî bu eserinde, klasik Arap edebiyatında “makâme” olarak bilinen edebi türe öykünmüş ve İslam dünyasının günümüz meseleleri karşısında kendi görüşlerini güçlü bir edebi dille aktarmaya çalışmıştır.

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.

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.

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-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.

As charismatic leaders, the role of religious leaders (kyai, ‘ulama, and muballigh) in Muslim community is central. Their charisma stems from their deep knowledge of religion and good conduct. Consequently, they are the persons whom the people obey, listen to their advice, and imitate their conduct. Although their expertise is religion, their role in community expands beyond this expertise. People usually come to them for a number of purposes, ranging from family matters to social ones, from business affairs to politics. The government also benefits from them by asking their support for the government’s program. Their support takes several forms, such as issuing the fatwa and direct involvement in the program. On the other hand, the kyais and ‘ulama also benefit from the government. They receive large amount of money from the government to support their activities, such as the development of their madrasahs and pesantrens. Since the last decade of the twentieth century, Indonesia has witnessed the emergence of Salafi movement. Supported by the same global movement, this movement has produced Salafi leaders, well-known as ustāḍs. They graduated from the Salafi education institutions in Yemen and Saudi Arabia. Some of them are alumni of the Saudi-sponsored higher education, LIPIA (Institute of Islamic and Arabic Studies) in Jakarta. In addition to the r activities in teaching the students in their pesantrens, these ustāds actively hold religious teaching in public mosques, offices, or private houses. Their religious gatherings have attracted the following, and thus they become new religious leaders, religious elite, who challenge the existing religious authorities: kyais, ‘ulama, and religious leaders of mass organizations. The challenge of this group has been consciously sensed by the leaders of mass Muslim organizations, because of the conversion of some of their activists. Community responses to Salafi movement differ, ranging from verbal to violent action. This article discusses how this new religious elite emerges and challenges the existing religious leaders.

Pendidikan Islam yang sejatinya menjadi wadah keilmuan cenderung lebih merepresentasikan gerakan keagamaan yang menaunginya. Kondisi ini membawa madrasah dan sekolah Islam sebagai instrumen untuk memperkuat eksistensi dan ideologi masing-masing. Kecenderungan ini bersamaan dengan demokratisasi yang dijalankan sejak reformasi 1998, di mana gerakan keagamaan memperoleh ruang dan momentum. Studi ini bertujuan untuk menganalisis dan memetakan kecenderungan dinamika pendidikan Islam di Lombok yang direpresentasikan oleh tiga gerakan keagamaan, masing-masing Nahdlatul Wathan, Muhammadiyah dan Salafi. Sesuai fokus kajian, dipandang relevan metode kualitatif dengan pendekatan sosiologis dijadikan sebagai cognitive framework dalam analisis hasil penelitian. Studi ini mem-buktikan bahwa hubungan kelompok keagamaan dengan pendidikan bersifat dialektis. Keragaman gerakan keagamaan menentukan corak ideologis pendidikan Islam. Sebaliknya, pendidikan Islam berkontribusi dalam memperkuat perbedaan dan jarak antar kelompok keagamaan. Abstract: Religious Movement and Ideological Afiliation of Islamic Education in Lombok . Islamic education as scientific means tend to represent more as Islamic movement that supervise them. This problem bring madrasah and Islamic education as the instrument to strengthening their existence and ideology respectively. The fenomena is a long with a democratication which began since reformation era in 1998, wherein Islamic movement gained space and momentum. The aim of this paper is to analyse and map the dynamics of Islamic education in Lombok represented by such three religious movements, as Nahdlatul Wathan, Muhammadiyah and Salafi. This study utilizes qualitative methode with a sociological approach as cognitive framework. This paper argues that the relationship between the Islamic groups with Islamic education is dialectis. The diversity of religious movements determines the ideological pattern of Islamic Education. Conversely, Islamic education contributes to strengthening differences and distance between among denominations. Kata Kunci: Nahdlatul Wathan, Muhammadiyah, Salafi, pendidikan Islam, Lombok

Sebagai model pendidikan Islam tertua di Indonesia, pondok pesantren (pontren) mempunyai peran strategis dalam pelestarian ajaran Islam, terutama terlihat dalam transmisi tradisi bermazhab melalui kegiatan pembelajaran fikih dengan kurikulum dan referensi sejumlah kitab-kitab klasik yang bersifat doktrinal dan monoton. Hasil penelitian terhadap 12 (dua belas) pontren di Kalimantan Selatan dengan pendekatan studi kasus melalui metode wawancara mendalam, observasi, dan dokumentasi menunjukkan kuatnya tradisi bermadzhab dalam fikih yang ter- institusionalisasi dalam kurikulum dan sistem pembelajaran fikih. Hasil penelitian menunjukkan bahwa di dalam pembelajaran fikih, baik yang diselenggarakan melalui sistem klasikal atau nonklasikal, bandongan/wetonan, ceramah dan atau diskusi, pelembagaan mazhab terlihat pada bahan ajar/kitab fikih yang digunakan dan konsep serta paradigma guru tentang mazhab. Hal tersebut berimplikasi pada terciptanya alumni yang eksklusif dalam memahami dan menyikapi perbedaan pendapat.Abstract: the Paradigm of Islamic Legal School Adherents in Pondok Pesantren (Islamic boarding school) of South Kalimantan. As the oldest model of Islamic education in Indonesia, pondok pesantren has strategic role in the preservation of the thought of Islam, especially noticeable in transmission of the tradition follow mazhab through learning activities with curriculum and several classic books as references in doctrinal and monotonous approach. Result of study in twelve (12) pontren in South Kalimantan in case study approach through indepth interviews, observation, and documentation methods showed strong tradition in follow madzhab institutionalized in the curriculum and learning systems of fiqh. The study also showed that in the study of fiqh, both held by a classical (bandongan/ wetonan) or non-classical system (lecture or discussion), the institutionalization of mazhab appear on teaching materials/book of fiqh used, concepts and paradigms of teachers on mazhab. These conditions may lead to boosting the creation of exclusive alumni in understanding and addressing differences of opinion amongst Islamic legal schools.Kata Kunci: hukum Islam, fikih, madzhab, pondok pesantren, salafi, khalafi

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).