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This research aimed to understand the characteristics of the pesantren’s culture, which is based on transnational culture. This study utilized a mixed-methods approach, including interviews with pesantren leaders and students and participant observations within the pesantren community. The findings revealed that transnational culture within pesantren is influenced by global Islamic discourses and practices while maintaining traditional Indonesian cultural elements. Understanding these characteristics is crucial for policymakers and educators to address the evolving landscape of Islamic education in Indonesia. Further research is needed to explore the impact of transnational culture on the development of pesantren in the future. The Salafi’s Islamic Boarding School, Zād al-Maʿād, was chosen as the research site for that purpose. The approach employed in this research is cultural anthropology with data collection tools in documentation studies, observations, and interviews. The findings emphasize the adaptability of Salafi pesantren to local customs and traditions, showcasing a unique blend of global ideology and local practices that contribute to the movement's continued success in Indonesia. Based on qualitative analysis, the boarding school is also an agent of Islamic preaching in spreading Salafi’s understanding and a center for the cadre of Salafi’s preachers from a young age. The Salafi’s network can use its program to organize various international programs.

The phase of Islamic resurgence in Indonesia since the 1980s and 1990s is characterized by the emergence of new dynamics within the Islamic movement, which have reshaped the religious landscape. One of these is Salafism, which was introduced through the Islamic movement originating from the Middle East. This group promotes the purification of Islamic teachings amid the various challenges faced in advancing the development of the movement. Therefore, this study focused on Apolitical Salafi group (political quietism), which has grown significantly in Indonesia. This qualitative study involved data collection through observation and in-depth interviews with key Salafi figures, followed by thorough data analysis. The results showed that Apolitical Salafi movement provided a new space for religious da’wah (preaching), specifically among the upper-middle-class and millennial generation in society. Conversely, this movement also avoided association with general elections, political parties, democratic practices, and resisted rulers because these activities are considered secular. In conclusion, Apolitical Salafi movement created a paradoxical ideological space for religion. This means that religious identity of Salafi Muslims should conform to its teachings, and as Indonesian citizens, they need to avoid interference in political affairs (political isolationism).

A biographical study through the lens of Mills' sociological imagination and Erikson's identity crisis provides a unique understanding of Dr Fauzi AR, a dedicated Islamist. Fauzi grew up in a devout Muslim family in Kauman, Yogyakarta, the heartland of the modernist Islamic organisation Muhammadiyah. He was educated in Muhammadiyah schools and eventually became a qualified medical doctor. He was politically active in the Islamic United Development Party and joined Laskar Jihad, a Salafi-Wahabi paramilitary group, during the inter-religious conflict in Maluku in 2000. This article argues that the political turbulence during the democratic transition in 1998--1999 led Fauzi to have an identity crisis, which spurred his desire to participate in jihad (holy war). Afterwards, Fauzi became a reformed "maverick post-jihadist," in that he was unpredictable yet competent. He was unorthodox in his methods, remaining active in mainstream political Islam through the United Development Party while also engaging in physical jihad, which is contradictory because participation in partisan politics is forbidden by the Salafi doctrine. He also remained a heavy smoker although smoking is forbidden by Salafi religious decree. He further defied Salafism by supporting his wife in an unsuccessful bid for a seat in the national parliament as a member of the secular-nationalist party Gerindra in the 2009 election. This case study of Fauzi AR reflects the complex and multifaceted nature of political Islam and Islamic movements in the post-Soeharto era, including those who resorted to extremism and violence to achieve greater Islamisation of society. [ABSTRACT FROM AUTHOR]

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This contribution investigates how people in Northern Nigeria appropriated and converted digital technology into the Islamic infrastructure. Using ethnographic and netnographic methods, I examine three 'infrastructural outcomes' or 'infrastructural components' of Salafi digital practices: the cyber imam figure; new notions of Islamic community (cyber ummah); and the notion of algorithmic religiosity. I propose the term 'cyber imams' to describe a set of Salafi scholars who use digital infrastructure to engage in digital da'wah, attract followers, and cultivate religious authority online. The cyber ummah is a dynamic cluster of different types of social media formations that have become a palpable and tangible community of believers through online interactivity and the experience of presence. I define algorithmic religiosity as the ability of social media algorithms to be used to shape certain religious subjectivities, build religious collectivity, and cultivate discrete religious authority. These tropes are enabled and afforded by the emergence of Islamic digital infrastructure. [ABSTRACT FROM AUTHOR]

The Majelis Taklim, rooted in Salafi principles, fundamentally interprets Islam based on the Al Quran and the sunnah of Prophet Muhammad. A significant number of Majelis Taklim members belong to the bourgeois class. This bourgeois inclination bears specific implications for the culture of consumerism and the ideology of capitalism, prompting a thought-provoking inquiry into the connection between the Salafi madhab and the culture of consumerism. To decipher this enigma, the concepts of Ideology and Consumerism become the theoretical framework in this research. This study adopts a phenomenological approach, utilizing statements from multiple subjects who are members of Majelis Taklim and also serve as the data sources. The data collection technique is an open interview to explore a more empirical narrative, and the data analysis technique used in this research is interpretation. The data analysis shows a paradox between the aspects of religiosity that are comprehended and the social practices in acts out. This paradox occurs because (1) high-branded products are a symbol of social class in their circle; (2) adopting a glamorous style does not violate Majelis Taklim doctrine; and (3) their entry into the community is driven by a desire to undergo hijrah and broaden social connections. [ABSTRACT FROM AUTHOR]

After the reformation era in 1998, Islamic education, either Pesantren or Madrasah, has witnessed significant growth. Unlike during the Dutch, Soekarno, and Soeharto eras, when Islamic education remained marginalized, Indonesia recently houses the biggest Islamic education system where thousands of Pesantren become homes to Muslim children. Nonetheless, the fall of the later regime in 1998 has hitherto marked the prominence of Pesantren education nationwide along with the rise of Salafi-based Pesantren. This article aimed to discover three novel ultra-conservative variants of Salafi-based Pesantren and their contestation against other Islamic organizations promoting social tension and prejudice. Therefore, using a qualitative research method, the study's main aim is to identify how Islamic school institutions develop influenced by the movement of Islamic groups in Indonesia, specifically Islamic boarding schools. In doing so, this study interviewed 190 informants from 39 of 8 provinces. This study unveiled three Salafi-based Pesantren variants: Salafi jihadis, Salafi Wahabi, and Salafi Haraki. These three variants of Salafi gained little attention from previous studies. [ABSTRACT FROM AUTHOR]

Salafi community in Ambon have developed since the arrival of Laskar Jihad during the 1999 Ambon Conflict. Social dan religious competition has divided them, which is not only triggered by their interpretation of Islam but also by their efforts to gain religious influence and socio-religious dominance within the Islamic society. The research method used in this research is qualitative phenomenology. The research results found that for the Salafis, love for their homeland was proven during the COVID-19 pandemic; Salafi groups in Ambon also implement all policies issued by the Indonesian government without exception. Religious moderation is a fair and balanced attitude that does not exaggerate or belittle religion. Another characteristic of the moderation attitude shown is constantly repairing and avoiding damage. Salafi community in Ambon continue try to protect their faith, soul, reason, honor, lineage, and property. They respect fellow religious people, regardless their religious background and beliefs.

A biographical study through the lens of Mills’ sociological imagination and Erikson’s identity crisis provides a unique understanding of Dr Fauzi AR, a dedicated Islamist. Fauzi grew up in a devout Muslim family in Kauman, Yogyakarta, the heartland of the modernist Islamic organisation Muhammadiyah. He was educated in Muhammadiyah schools and eventually became a qualified medical doctor. He was politically active in the Islamic United Development Party and joined Laskar Jihad, a Salafi-Wahabi paramilitary group, during the inter-religious conflict in Maluku in 2000. This article argues that the political turbulence during the democratic transition in 1998–1999 led Fauzi to have an identity crisis, which spurred his desire to participate in jihad (holy war). Afterwards, Fauzi became a reformed “maverick post-jihadist,” in that he was unpredictable yet competent. He was unorthodox in his methods, remaining active in mainstream political Islam through the United Development Party while also engaging in physical jihad, which is contradictory because participation in partisan politics is forbidden by the Salafi doctrine. He also remained a heavy smoker although smoking is forbidden by Salafi religious decree. He further defied Salafism by supporting his wife in an unsuccessful bid for a seat in the national parliament as a member of the secular-nationalist party Gerindra in the 2009 election. This case study of Fauzi AR reflects the complex and multifaceted nature of political Islam and Islamic movements in the post-Soeharto era, including those who resorted to extremism and violence to achieve greater Islamisation of society.

Tujuan penelitian ini yaitu untuk melakukan penafsiran Firanda Andirja tentang ayat-ayat Tauhid dalam Tafsir Juz’Amma. Penelitian ini merupakan penelitian kepustakaan (library research), yaitu suatu jenis penelitian yang membatasi kegiatannya hanya pada bahan-bahan koleksi perpustakaan dan studi dokumen saja tanpa memerlukan penelitian lapangan. Metode penelitiannya adalah model penelitian tokoh. Penelitian ini menggunakan teknik pengambilan data yang berhubungan dengan ayat-ayat tauhid dalam penafsiran Firanda Andirja yaitu kitab tafsirnya yang menjdi sumber primer. Metode yang digunakan dalam menganalisis data adalah metode deskriptif analitis, yaitu mendeskripsikan data yang telah dikumpullkan, kemudian diuraikan untuk menemukan jawaban yang dapat mendekati masalah yang diangkat, dibedah secara mendasar, sebelum diimplementasikan ke dalam sebuah gagasan untuk mendapatkan kesimpulan bagaimana Firanda Andirja menafsirkan ayat-ayat tauhid dalam kitab tafsirnya. Setelah jelas penafsiran Firanda Andirja tentang ayat-ayat tauhid, kemudian ditarik kesimpulan, proses penarikan simpulan ini dilakukan secara deduktif. penggunaan metode deduktif dilakukan untuk membuat kesimpulan yang eksplisit dari masalah umum. Hasil dari penelitian yaitu menemukan pemahaman mufasir tentang ayat-ayat tauhid dalam Tafsir Juz ‘Amma. Di antaranya mengafirmasi trilogi tauhid (ar-rububiyah, al-uluhiyyah, dan asma’ wa shifat), membedakan kata Rabb dan Ilah. Melihat sumber-sumber yang digunakan mufasir dalam menafsirkan ayat-ayat tauhid dalam Tafsir Juz ‘Amma. Sumber tersebut adalah bi al-Ma’tsur (Riwayat), di antaranya sumber dari Al-Qur’an, hadis, perkataan sahabat, tabi’in, kitab-kitab terdahulu. Dan sumber penafsiran bi al-ra’yi (ijtihadi). Menemukan upaya yang dilakukan mufasir dalam mengembalikan ajaran tauhid yang murni. Upaya tersebut adalah membantah paham liberalisme dan pluralisme, mengharamkan ucapan selamat natal, dan meluruskan tujuan dari ziarah kubur.

Modern Salafi narrative always depicts the Ashꞌarites as a group of rationalists with insufficient mastery of hadith sciences. It is claimed that lack of knowledge in hadith sciences is the reason behind their misguided interpretations of religious texts on divine attributes. This study aims to examine this notion by tracing Ashꞌarite tendencies among hadith authorities and exposing their approach to anthropomorphic expressions in hadiths. It gathered data from sources that deal with ahādīth al-ṣifāt (prophetic traditions regarding divine attributes), providing a qualitative analysis of the data. This article argues that hadith experts espoused Ashꞌarism since its emergence in the tenth CE/fourth AH century forming a group referred to as Ashꞌarite traditionist-theologians (muḥaddith-mutakallim). Originating from Iraq and Khorasan, the school gradually expanded to various cities in the Islamic world before it reached the golden era during the Ayyubid and Mamluk periods. When dealing with anthropomorphic expressions in hadiths, Ashꞌarite traditionist-theologians appeal to the tawqīf principle to eschew extreme literalism. They proved that the application of tafwīḍ and taꞌwīl in reading those texts does not contradict the way of al-salaf al-ṣāliḥ (righteous predecessors). [ABSTRACT FROM AUTHOR]

Salafi community in Ambon have developed since the arrival of Laskar Jihad during the 1999 Ambon Conflict. Social dan religious competition has divided them, which is not only triggered by their interpretation of Islam but also by their efforts to gain religious influence and socio-religious dominance within the Islamic society. The research method used in this research is qualitative phenomenology. The research results found that for the Salafis, love for their homeland was proven during the COVID-19 pandemic; Salafi groups in Ambon also implement all policies issued by the Indonesian government without exception. Religious moderation is a fair and balanced attitude that does not exaggerate or belittle religion. Another characteristic of the moderation attitude shown is constantly repairing and avoiding damage. Salafi community in Ambon continue try to protect their faith, soul, reason, honor, lineage, and property. They respect fellow religious people, regardless their religious background and beliefs. [ABSTRACT FROM AUTHOR]

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.

Salafi is a transnational Islamic movement. In Indonesia, the spread of Salafism is influenced by graduates from the Middle East. As a conservative movement, the Salafi community in Jakarta has been different from its early days. Today they are a movement that enjoys modernity and negotiates its ideology. This research aims to investigate and analyze the occurrence of glocalization on the global ideology of the Salafi movement with local aspects in Jakarta, and to what extent this glocalization influences the transformation of their dakwah media to localize their ideology for acceptance on a local scale. This research uses the theory of glocalization through media by Jan Servaes and Rico Lie. The first concept of glocalization through media theory explains it from a transformationalist perspective. Second, this theory explains hybridization in glocalization. Third, it explains globalization, localization, and cultural identity. The three concepts in this theory become a reference in research related to the Salafi da'wah movement in Jakarta. The results of the discussion and analysis of the glocalization media of the Salafi da'wah movement in Jakarta show that in responding to globalization, the Salafi community at the Nurul Iman Blok M Square Mosque is transformationalist. They hybridize their global ideology by negotiating the Pancasila ideology which is a local ideology so that the process of glocalization of da'wah can be accepted by the local community. Through the media, one of their preachers also hybridizes ideology with a display that represents local symbols by wearing a black skullcap or national cap that is identical to the Indonesian cultural cap. Salafi communities in Jakarta also hybridize their fundamental ideology with media products as global or Western products in the context of media glocalization. [ABSTRACT FROM AUTHOR]

This article provides an overview of the development of contemporary Salafi movements in Maluku following the 1999 conflicts. The emergence and spread of the Salafi movement in this region has been significant over the past two decades, extending throughout Muslim communities in Maluku. This article explores the origins and connections between the Salafi movements in Maluku and nationwide and examines how local Muslims have responded to these developments. Through qualitative analysis using descriptive methods, data was collected through observations and interviews with key figures from both within the Salafi community and local community leaders. The findings show that the presence of the Salafi movements in Maluku is notable, particularly through their involvement in education and politics (da’wah). These movements can be characterised as purist while also encompassing educational, social, and political dimensions within Malukan society. The multifaceted approaches employed by this group have contributed to its growing acceptance among local Muslims. [ABSTRACT FROM AUTHOR]

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.

This research started from the researchers' anxiety about the spread of information in the mass media, both print and electronic at the national and international levels about the attitudes and acts of intolerance committed by a number of alumni of the Al-Mukmin Islamic Boarding School, Ngruki, Sukoharjo. In this study, researchers will focus on the PAI curriculum and learning content of religious tolerance at PPIM Ngruki. This method of this research uses a qualitative approach. Meanwhile, the object of this research is the curriculum and implementation of Islamic religious tolerance learning. PPIM Ngruki is a Salafi Islamic boarding school. In the implementation of learning, PPIM Ngruki has two orientations, namely hard line and soft line orientation. These two learning orientations at PPIM Ngruki work since 1972-2008. The lesson contains: religious inclusiveness, equality, respecting and respecting other religions.

This paper highlights the scholarship of a Moroccan Muslim luminary, ʿAbd Allāh ibn ʿAbd al-Qādir al-Talīdī. Although his scholarship is recognised by numerous scholars across the globe and appreciated through his works, there has been no academic studies, especially in the Malay language that explores the history, the scholarship, and the contribution of al-Talīdī to the intellectual tradition of Islam. This paper attempts to fill this gap by conducting a library study and a targeted analysis within his works. It also provides an overview of al-Ṣiddīqiyyah al-Ghumāriyyah school due to its tremendous influence on al-Talīdī. The study of this scholarship will further explain the Salafi and Sufi polemics that underlie the neo-traditionalist endeavours in Morocco. Subsequently, al-Talīdī’s work Bidāyat al-Wuṣūl bi-Lubb Ṣiḥāḥ al-Ummāhāt wa al-Uṣūl will be given a detailed analysis for it is not limited to only ṣaḥīḥ ḥadīths but covers all important acceptable ḥadīths. The work can be regarded an extended version of al-Nawawī’s 40 ḥadīths, yet without limitation to a particular theme such as in Riyāḍ al-Ṣāliḥīn or Bulūgh al-Marām. This study finds that the diversity of stances and conflicts within the circle of al-Ṣiddīqiyyah al-Ghumāriyyah prove that ijtihād has been constantly practised alongside the zāwiyah tradition. Although al-Talīdī was not well known as a nāqid in the contemporary ḥadīth scholarship, he has contributed to the education of the public through Bidāyat al-Wuṣūl. This demonstrated that the verification of ḥadīth and the sifting away of rejected ḥadīths are significantly crucial in the modern discourse of Islam. [ABSTRACT FROM AUTHOR]

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.

Arabic is one of the materials studied in modern (khalafi) and traditional (salafi) Islamic Boarding Schools (Pesantren). Reading comprehension ability (Mahārah Qira’āh) is one of the crucial skills in learning Arabic. This study aimed to determine the extent of the differences in the qirā’ah ability in Pesantren Khalafi and Salafi in West Aceh. This study uses a comparative method. To collect the data, the researcher employed tests on 50 students of Pesantren Salafi and 50 students Pesantren Khalafi. Whereas to analyze the data researcher employed the Mann Witney statistical test with a = 0.05. The results of this study showed that there was a difference between the Mahārah Qirā’ah ability of Students in Pesantren Khalafi and Salafi with the statistical value of reading lined texts (p-value (0.011)

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.

The Salafist community, which is marginalized from mainstream media in Indonesia, represents the ideology of Salafus Salih through the mediatization of religion. Salafists originally preached traditionally but later utilized radio and television and then websites and social media. This ideological representation through the mediatization of religion increases the number of followers so that they can reproduce social formations to maintain the status quo. For this reason, this study aims to reveal how Salafists represent the conservative ideology of Salafus Salih through the mediatization of religion on Rodjatv's Instagram. Using a critical paradigm and mediatization of religion theory with virtual ethnographic methods, this study explains how the conservative ideology of Salafus Shalih in the mediatization of religion through three media metaphors, media as a channel, language, and environment, is instilled by the Salafi group to its followers. The results revealed that the Salafi da'wah content in Rodja's media interpellated the new Salafis and imitated the religious way of Salafus Salih while creating a large number of communities or congregations. The new Salafi followers then interpellated (re-interpellation) and imitated (reimitation) to the next follower. The series of re-interpellations and limitations ultimately constituted the Salafi da'wah and the ideological congregation of Salafus Salih. [ABSTRACT FROM AUTHOR]

This article examines Ibn Taymiyya's (d. 728/1328) unprecedented fatwas allowing menstruating female pilgrims to perform the ṭawāf al-ifāḍa , an essential rite of the hajj. In normative jurisprudential law, menstruating women are obliged to stay in Mecca and fulfil this rite only after returning to ritual purity. However, women in Ibn Taymiyya's time found the prospect of staying in Mecca a difficult one, predominantly due to the risk of returning home without the protection of the hajj caravan. For modern pilgrims, bureaucratic and financial obstacles also make extending one's stay in Mecca a difficult task. This paper examines how Ibn Taymiyya's application of ḍarūra enabled him to provide legal recourse for the numerous female pilgrims affected by the consequences of menstruating while on the hajj. It also explores the extent to which contemporary scholars have engaged with his landmark ruling in order to assist Muslim women today. [ABSTRACT FROM AUTHOR]

This paper examines recent deployments of Wittgenstein’s thought, by Mustafa (2018) and Asad (2020), in defense of the Islamic “traditionalism” of Ibn Taymiyyah and the Hanbali school. I will briefly summarize the key features of Wittgenstein’s thought crucial to this, and then examine their ramifications. I argue that Wittgenstein’s position actually undermines any claim to interpretive authority, whether of the “rationalist” or salafi “traditionalist” sort. Secondly, the approach to religious language most commonly associated with Wittgenstein—so-called “Wittgensteinian Fideism” may pose bigger problems for traditionalists than the influence of classical philosophy or “rationalist” theological responses to modern skeptical challenges.

Challenged by Salafi Islam, Sufism managed to reassert itself in Egypt by acquiring new roles in society while emphasizing commitment to the Sharia. This article explores the role played by the religious organs of the state in promoting Sufism under President Hosni Mubarak, in the context of growing challenges to religion-state relations during this period. Focusing on the thought of ʿAlī Jumʿa, the Grand Mufti of Egypt (2003–2013), and the current Shaykh al-Azhar Aḥmad Muḥammad Aḥmad al-Ṭayyib, it also assesses the contribution of popular preachers, many of whom were graduates of al-Azhar, to this mystical discourse. The study aims to demonstrate that these popular preachers shared with the Azharite scholar some form of identification with theoretical mysticism, reflecting a broad inclination towards Sufism within Egyptian society. The Shaykh al-Azhar and the Grand Mufti sought to prove the compatibility between spirituality with its esoteric and introspective basis and Islamic law with its more worldly and structured dimension, by incorporating a theosophical debate within an apologetic exchange with Western thought. While this encounter with mysticism did not represent a new phenomenon, the novelty was in its political direction, in which a Sufi-oriented worldview became a tool to strengthen the regime's position in its struggle against Islamist movements. The regime's growing dependence on its religious institutions to counter the challenge of political Islam enhanced the bargaining-position of al-Azhar and Dār al-Iftāʾ, providing them leverage to advance the path of Islam and mitigate the regime's secular orientation. While many popular preachers backed moderate Islamism, the religious officials of al-Azhar and Dār al-Iftāʾ relied on mysticism to support a highly supervised state-sponsored Islam. The reliance on the spiritual path to support diverse political trends demonstrates the all-encompassing and dynamic nature of theoretical mysticism as it was infused with rationalism, new knowledge, politics and a Sharia-based worldview. [ABSTRACT FROM AUTHOR]

How ṣifāt traditions (hadiths with explicit anthropomorphic content) should be construed remains contentious in the history of Islamic theology. Contrary to most other Islamic scholars, the Hanbalites and modern Salafis prohibit all forms of interpretation, especially ta'wīl (figurative reading). In their perspective, ta'wīl reflects rationalistic epistemology that prefers reason to revelation. They claimed that all hadith authorities held a negative perception of ta'wīl until Ash'arī theologians altered their opinion in the 4th/10th century. This article argues that ta'wīl acceptance made by hadith scholars was not caused by the theologian's rationalistic influence. Instead, it was a response to ahl al-ḥadīṭh's radical anti-rationalism, which amounted to anthropomorphism. Through examining the thought of Abū Sulaymān al-Khaṭṭābī (d. 388/998), a prominent scholar of hadith in the 4/10 century in dealing with ṣifāt traditions, this study demonstrates how ta'wīl played a vital role in a reform effort that aimed at eliminating the anthropomorphism tendency within traditionists and aṣḥāb al-ḥadīth in 4/10 century. [ABSTRACT FROM AUTHOR]

Copyright of DAYAH: Journal of Islamic Education is the property of DAYAH: Journal of Islamic Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article reveals the existence of the salafī community with its various social and religious effects as a new phenomenon of religious diversity in Kendari. Since the presence of the Islamic Center Muadz bin Jabal, the social and religious life of Kendari has indicated some shifts both socially and culturally. Since this issue has not been explored, it is aimed at providing an overview of the existence of ICM as salafī community and its implications for society in a comprehensive manner. This research is qualitative research with a sociological approach with functional and interactional theories. This study shows that the ICM as salafī community has a big influence on presenting new religious phenomenon. They have taken over some religious stages which have been dominated by old communities such as NU and Muhammadiyah, reinforced by the presence of their mass media. The thoughts of salafī, which were initially opposed, began to be accepted by the public and the government, for the salafī in Kendari is generally tolerant, socializing, and adaptable. although there are small groups that are still extreme and less tolerant. Keywords: Salafī; social transformation; Islamic Center Muadz bin Jabal; Kendari; يكشف هذا المقال عن وجود مجتمع السلفي كظاهرة جديدة للتنوع الديني في كنداري مع آثارها الإجتماعية والدينية المختلفة. منذ وجود المركز الإسلامي معاذ بن جبل (ICM)، أشارت الحياة الإجتماعية والدينية في كنداري إلى عدد من التحولات الإجتماعية والثقافية. لم تتأثر ظاهرة الحياة الإجتماعية للتنوع الجديد بالبحث العلمي الذي يقدم نظرة عامة على وجود السلفي وآثاره على المجتمع بطريقة شاملة. هذا البحث هو البحث النوعي مع النهج الاجتماعي مع النظريات الوظيفية والتفاعلية. توضح هذه الدراسة أن المركز الإسلامي معاذ بن جبل كمجتمع السلفيين له تأثير كبير في تقديم ظاهرة دينية جديدة. لقد استولوا على عدد من المراحل الدينية التي سيطرت عليها المجتمعات القديمة مثل نهضة العلماء (NU) والمحمدية(Muhammadiyah)، معززة بوجود وسائل الإعلام الجماهيرية. فتقبل أفكار السلفي بين المسلمين بزيادة التقاليد الرمزية السلفية بينهم. فالبحث يدل على أن السلفيين في كنداري متسامحون وناشؤون الإجتماعية وقابلون للتكيف عامهم. ثم يتم قبوله من قبل الجمهور والحكومة بسهولة، على الرغم من وجود قليل منهم ما يزالون متطرفة وأقل تسامحًا وتعارض موقف السلفيين الذين يعتبرون غير متناسقين. الكلمات المفتاحية: السلفي،التحول الاجتماعي، المركز الإسلامي معاذ بن جبل، كنداري Kajian ini bertujuan untuk mengungkap eksistensi komunitas salafī sebagai sebuah fenomena keberagamaan baru Kota Kendari dengan berbagai efek sosial keagamaan yang ditimbulkannya. Sejak hadirnya institusi Islamic Center Muadz bin Jabal (ICM), kehidupan sosial keagamaan masyarakat Kota Kendari terindikasi telah terjadi sejumlah pergeseran sosial kultural. Fenomena kehidupan sosial keberagamaan wajah baru tersebut belum tersentuh penelitian ilmiah yang memberikan gambaran eksistensi komunitas ICM sebagai salafī dan implikasinya terhadap masyarakat secara komprehensif. Penelitian ini adalah sebuah penelitian kualitatif dengan pendekatan sosiologi dengan teori fungsional dan interaksional. Penelitian ini menunjukkan bahwa ICM sebagai komunitas salafī telah mewarnai Kota Kendari. Para ustadz dan pembina mereka telah banyak berkiprah dan mengambil alih sejumlah panggung keagamaan yang selama ini dikuasai oleh komunitas lama seperti NU dan Muhammadiyah, diperkuat oleh kehadiran media radio dan tv mereka. Paham-paham salafī yang awalnya banyak ditentang masyarakat mulai diterima dan tidak dipersoalkan lagi, bahkan tradisi simbolik salafī seperti memakai jubah dan memperpanjang jenggot semakin marak di masyarakat. Penelitian ini menemukan bahwa salafī di Kota Kendari secara umum toleran, bersosialisasi, beradaptasi dan lebih terbuka sehingga mudah diterima masyarakat bahkan pemerintah, meski terdapat kelompok kecil yang masih ekstrim dan kurang toleran bahkan tidak menerima sikap salafī lainnya yang dianggap tidak konsisten terhadap manhaj salafī. Kata Kunci: Salafī; Transformasi sosial; Islamic Center Muadz bin Jabal; Kendari

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.

On the surface, Islam in Kenya presents a continued competition between Sufi-oriented orders and the Salafi-minded Muslims. This article argues that the controversies between "traditional" and "modern" forms of Islam in the country is an indication of the plurality of ways in which Muslims, in a minority context, makes sense of their religious identities. Changing political circumstances in Kenya in the colonial and the post-colonial eras changed the conditions of Muslims in Kenya, thereby explaining their present attitude towards the state. Since the commencement of the war on terror in 2001, Kenyan Muslims have been confronted with rising radicalization amongst certain members of the community and increasing cases of kidnapping and extra judicial killing targeting members of the Muslim population. The result is a complex and problematic relationship with the state, characterised by Muslims' continuous demands for justice and equal treatment as citizens by the state. [ABSTRACT FROM AUTHOR]

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

Copyright of Al-Banjari is the property of Pascasarjana UIN Antasari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article describes changes in the 'religious geography' of Thailand's Malay-dominated southern provinces of Pattani, Yala and Narathiwat since the 1960s. These have been led by a range of religious entrepreneurs returning to these parts of southern Thailand from the Middle East and South Asia. We begin by conceptualizing local Islamic diversity in ways that move beyond binaries such as the new and old schools (kaum muda-kaum tua) and accept that the vast majority of Malays in southern Thailand remain conservative, rural traditionalists. We provide relevant details about the background, overseas educational influences and the forms of religious activism pursued by leaders of local modernist, reformist and revivalist religious franchises. We also point out the different strategies pursued by these religious entrepreneurs and that the operational centres for many of these movements are located in Yala. This article argues that Middle Eastern influences in southern Thailand have been exaggerated, while South Asian influences have been overlooked, and that the Malaysian State of Kelantan has played an important role in diversifying the religious geography of these southern provinces. [ABSTRACT FROM AUTHOR]

Copyright of Studia Islamika is the property of Center for the Study of Islam & Society of UIN Jakarta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Transmitting Hadith with full isnād (chain of transmitters) connecting back to Prophet Muhammad (peace and blessings of Allah be upon him) has been considered as an exclusive privilege for Muslims and one of the significant traditions of past Ahl al-Hadith (scholars of Hadith). In modern times, when isnād are no longer examined to determine the authenticity of Hadiths, the tradition is still preserved by the scholars with Sufi inclination whose credentials and works have been widely renowned. On the other hand, an indifference shown by some of modern Salafis has been used by their opponents to question their qualification and expertise in Hadith criticism. This article aims to examine how Salafis assess the importance of isnād tradition in modern times. This research is qualitative in nature. The data was mainly collected from modern and pre-modern biographical dictionaries. The research finds that pre-modern Salafis showed equal interest in preserving the living isnād tradition to their Sufi peers albeit a minority of them did ignore its importance. A more careful examination suggests that this minority opinion was not a total rejection of isnād tradition, instead, it should be seen as contention over excessive remarks regarding the importance of isnād, as well as a prevention from endorsing Sufism. [ABSTRACT FROM AUTHOR]

Salafi thoughts and the phenomenon of violent extremism are frequent subjects in political and international studies. A comprehensive study in the field of international relations that based on the interaction between structure and agency, can explain the issue. The main objective of this paper is to study the Salafi- Extremist Islam. Salafist- Extremist groups tend to perform violent struggle to gain power and overthrow governments in order to restore the Islamic caliphate. The main question of this article is that: how International System has affected Salafi- Extremist Islam, during the post-cold war era? Theoretical framework of this paper is Constructivism. Research method in qualitative content analysis. In this regard, we tried to analyze this extremist movement and show how the international system affected these groups.