Islamic Fundamentalism Research Articles

The Prominent Role of Tarekat Education as A Social Change Basis for Stemming Radicalism in Lamongan

This article examines the role of Tarekat (Sufi) educational institutions in promoting social change in Lamongan, Indonesia, a region known for Islamic radicalism. Tarekat institutions have often been seen as disconnected from social change, primarily seen as ascetic and otherworldly, not concerned with social issues. However, this study argues that these institutions can play a crucial role in countering radicalism. While government efforts to counter radicalism and deradicalisation focus on conventional methods, tarekat institutions remain undervalued as cultural assets in this context. The research uses a qualitative phenomenological approach, including interviews, observation and documentation. Findings suggest that Sufi educational institutions are instrumental in curbing the spread of radicalism, particularly in Solokuro, Lamongan. The curriculum, which emphasises peace and love, contributes significantly to deradicalisation efforts and provides an effective cultural countermeasure to radicalism in the region.

Possibilities of analyzing the network connectivity of ideological and monothematic radical online communities on VKontakte

The article discusses the possibilities of applying social network analysis methods to search for network connectivity of audiences of single-issue (anti-vaxxer, eco-radical, antinuker) and ideological (radical Islamist, left-wing and right-wing) radical online communities of the VKontakte social network. To determine the network connectivity between online communities of ideological and single-issue radicals using a dictionary of linguistic markers, an automatic search and selection of communities was performed by screening the selected units. Then, a weighted graph of connections was constructed and analysed. In the graph, the nodes are communities, and the edges connect communities that have at least one common subscriber. The analysis of the following metrics is illustrative: weighted degree, degree centrality, and weighted betweenness centrality. To assess the strength of connections between single-issue communities and communities of ideological radicals, the degree of assortativity was measured by compiling a matrix that describes the assortativity of communities by their type. It is shown that, despite the communities’ different sizes and information activity, this approach makes it possible to assess their network connectivity.

Religious Encounter, Contradictions and Social Crisis in Cooch Behar (1872–1950)

This article analyses the discourses on the social crisis in borderland Cooch Behar between 1876 and 1950. Some historians in this issue observed that ‘centuries of contact between the two communities (Hindu and Muslim) were bound to result in a mutual understanding’ in this region. However, after the arrival of the orthodox upper-class Muslims and the formation of the Muslim League and other fundamentalist organisations, tensions and various violent activities have been conducted by orthodoxies in Cooch Behar. Islamic fundamentalism in the decade of Indian independence was very much active and frequently perused their activities against the Indian integration of Cooch Behar. In this line, this article aims to examine the process of deterioration of Hindu–Muslim religious composite and syncretism culture that turned into social contradictions and crises in the 1940s. Yet unused historical archival records from the National Archives of India and West Bengal State Archives are the key sources for this study.

Game-based Learning of Fundamentals of Islam

Back in the old days, our method of learning Islamic Education was always the traditional way which included pen and paper and two-way communication between a teacher and the student. In this digital era, a new method of learning has been implemented which uses electronic devices. Learning Islamic Education often creates boredom among young students, and this will affect their concentration and understanding. To cater to this problem, a game-based learning method needs to be implemented in classrooms. The scope of the project is for young learners of Islamic Education in primary school. This study aims to research the effectiveness of game-based learning methods by using video games. The development of the game is based on the Game Development Life Cycle (GDLC) methodology. GBL Model is the model that was used to ensure it fits for education purposes. Results show that most players understand the learning content and suggest there is room for improvement.

SALAFISME DI INDONESIA

This research examines the dynamics of the Salafism movement in Indonesia. Built on the doctrine of Islamic purification, Salafism has evolved into political and social movements with various forms, such as puritan Salafi, haraki, and jihadi. The study highlights the development of the Salafi movement in Indonesia and its contestation with mainstream Islamic groups such as NU and Muhammadiyah. Using critical discourse analysis, the study explores how the identity and religiosity of the Salafi movement are constructed. It reveals the strategic use of social media by Salafi groups to disseminate their teachings. Social media has become an effective tool for attracting followers, particularly among youth and celebrities involved in the hijrah movement. Despite criticism for being overly textualist and conservative, the Salafi’s religious identity is strongly established through distinct symbols of clothing and rituals. This has led to ideological contestation with mainstream Islamic movements that predate their existence in Indonesia.

Confronting Rifles with Words: The High Islamic Council of Mali and Non-State Armed Groups

Abstract Since the 2012 Tuareg rebellion and the takeover of large areas in the north of Mali by Islamic fundamentalist groups, Muslim religious leaders in the country have spearheaded important negotiation initiatives under the auspices of the High Islamic Council of Mali (HCIM). On more than one occasion, these initiatives have led to the liberation of detainees or the possibility of humanitarian convoys reaching communities caught in the midst of the armed conflict. Why were these initiatives successful (or unsuccessful)? How did religious leaders convince non-state armed groups to adopt conduct that complies with basic humanitarian norms? Drawing on desk-based and fieldwork research conducted as part of the Generating Respect Project, this article seeks to answer these questions and to identify the endogenous and contextual factors that contributed to the successes of the HCIM and its negotiators.

Waves of Islamic Radicalism

Islamic radicalism has become a constant disturbing issue in world politics. Since the early 1980s, the dormant madness of Islamic radicalism has exploded in vicious waves of terrorist attacks around the world. Previous studies, though they contributed enormously to understanding this issue, fell short in analyzing the process that led to the dominance of Islamic radicalism and the damping of Islamic moderateness. This article (a) models the rise and fall of Islamic radical/ moderate waves utilizing Fourier series and the damping notion of waves (2) Identify and test empirically the factors that advance/hamper radicalism using time-series and panel data from 1980 to 2015 across six Islamic countries: Algeria, Bangladesh, Egypt, Jordan, Morocco, and Turkey.

Countering Radicalization in the North Caucasus

Abstract By the mid-2010s, a significant decrease in the number of jihadists in the North Caucasus, in addition to internal ideological differences, was facilitated by fundamental factors: the lack of mass support in local Muslim communities, the anti-terrorism activities of the state, its informational and ideological support, and the policy of post-conflict integration. The number of supporters of the Caucasus Emirate decreased due to the split after the 2014 Olympics in Sochi; in 2015, the Caucasus Emirate officially ceased its activities, and after 2017, the flow of radical Islamists leaving Russia and joining ISIS stopped—violent extremism has begun to de-escalate in the region. To reduce ethnoreligious extremism and strengthen the integration of Muslims into Russian society, the federal government adopted a multi-level deradicalization strategy, including anti-terrorism operations and a large-scale policy of co-optation and support for moderate Russian Muslim leaders and their traditional communities.

The Role of Islam in ‘Radical Islam’: An Evaluation of Phenomenon and Terminology Accuracy

Abstract Mentions of “radical Islam” can be heard weekly, if not daily, on various media platforms. The “umbrella” term “radical Islam” is often used to describe extremist interpretations of Islam that involve violence and terrorism, therefore the term by itself encompasses several concepts, which lack clear definitions not only in academia, but also international legal system. The research question is: “What concepts constitute “Radical Islam” and whether their terminology corresponds to Islamic teachings”. Aim of this paper is to compare proposed terminologies of different authors, to propose a more unified terminological framework while analyzing the term “radical Islam” itself. Methods included but were not limited to literature analysis, document analysis, context and content analysis. The obtained results include terminology comparative analysis, and a new terminology framework proposed by the authors which contributes to the originality of the research.

ISLAM JAWA: Perpaduan Antara Syariat Dan Kearifan Lokal Dalam Perspektif Sosiologis

This article explores the combination of Islamic law and local wisdom in Java in a social and cultural context. The da'wah approach used by the Walisongo, Islamic preaching scholars in Java, emphasizes harmonization between Islamic teachings and local traditions. Through art, culture and social structures, Islam was well accepted by the Javanese people who previously adhered to Hindu-Buddhist religion in the 15th and 16th centuries. This phenomenon creates a unique identity known as Javanese Islam, which is inclusive and moderate. Although most of the Islamization process took place in harmony, this article also examines the tension between traditionalist Islamic groups who support syncretism and modernist groups who encourage a purer application of Islam. With a sociological approach, this article explores how Islam was adapted into the lives of Javanese people and how this acculturation formed a new social order where religion is not only understood as a belief system, but also as a social force that interacts with local culture.

Social Problems of Islam in Modern Indonesia in Muslim Academic Periodicals

The purpose of the article is to analyse the modern Muslim intellectual tradition in Indonesia in the context of analysing the social problems of Islam. The novelty of the study lies in a comprehensive and comparative analysis of the main trends and directions in the development of Muslim social thought in modern Indonesia. Methodologically, the article is based on the principles proposed in intellectual and social history, which allows us to perceive Muslim intellectuals involved in the study of the social problems of the Ummah as an imagined community, and their ideas as invented traditions. The article analyses 1) the theoretical and methodological foundations of modern Indonesian sociology of Islam, 2) national specifics and regional features of the development of Islam in Indonesia in modern Muslim thought, 3) the problems of transformation and contradictions of the radicalization of Islam through the prism of understanding and interpreting this dimension of the modern social history of Islam. It is assumed that Muslim intellectuals make a significant contribution to the consolidation of modern identity by analysing both the social characteristics and characteristics of the Ummah, as well as the threats faced by the Indonesian model of Islam in a secular society in the context of the actualization of the ideas of radical Islam. The author's main conclusions include several points: 1) professional Muslim intellectuals make a major contribution to the development of modern Muslim sociology, 2) specialised journals published by Islamic universities play a leading role in the production and relaying of social knowledge based on Islam, 3) modern Muslim intellectual tradition is the subject to fragmentation, but, in general, the scientific tradition of the Ummah actualizes moderate trends in Islamic Sociology, based on the principles of interdisciplinarity.

The Rhetoric of Islamist Radical Organizations as a Method of Manipulating the Consciousness of Believers in the Late 20th – Early 21st Centuries

The article examines the influence of specific radical movements of Islam on their adherents through the linguistic attitudes. In the introduction, the author examines the general global reasons due to which a person in modern society is especially susceptible to various types of involvement in destructive cults. The main part of the article is devoted to the consideration of practical examples of verbal manipulations used by the Islamists. The paper also mentions extremist and terrorist organizations whose activities are prohibited on the territory of the Russian Federation and discusses their distorted interpretations of classical theological texts. By analyzing specialized literature in Russian and Arabic, as well as empirically, the research reveals the ways to influence the personality of a believer through the language. The author of the publication personally held many meetings in pre-trial detention centers with those under investigation and accused on extremist and terrorist charges and collected a large amount of empirical material. A conclusion is drawn about the main linguistic manipulations of Islamist organizations.

ISLAMISME, MODERASI BERAGAMA, DAN SOLO GENEOLOGI PEMAHAMAN MODERASI BERAGAMA KELOMPOK ISLAM DI SOLO

The diversity of beliefs, religions and cultures of the Indonesian nation is an inevitability that often causes friction between residents. Some groups force their beliefs on other groups and even commit violence in the name of religion to achieve this goal. This is what drives the government through the Ministry of Religion to promote Religious Moderation so that Indonesian people do not get caught up in religious fanaticism. This study is a library research that uses books and journals as the main documents with the background of the city of Solo which is known as one of the pockets of the Islamic movement. The study found that the extreme understanding of Islamic groups is based on their belief that Indonesia is not an Islamic country that must be Islamized and based on their understanding of wala' wal bara' which forms an understanding to be hostile to infidels and reject their leadership. Therefore, strengthening literacy and dialogue are the means that must be carried out to change this extreme understanding.

Salafism between purism and politicking: Chieftaincy struggles, party competition, and the Anbariya movement in Dagbon, Northern Ghana

Abstract The dynamics of Salafi activism in African settings have gained attention in recent years. In the light of the regional spread of jihadist militancy, Salafi-jihadist groups such as Boko Haram and al-Shabaab have made international headlines. At the same time, Salafi groups and activists across the region have not shied away from ‘playing politics’ and engaging with secular elites and political parties. What explains this Salafi involvement in secular party politics? This article addresses this question based on a case study of the Ghanaian Anbariya movement, an influential Islamic group that was created by the eminent cleric Afa Ajura in Dagbon in the 1950s and gradually evolved into a major pillar of homegrown Ghanaian Salafism. Identifying the Anbariya as a reformist group in the sphere of political Salafism, we contend that the movement’s sustained involvement in the political process has been inextricably linked with a protracted chieftaincy rivalry pitting against each other the Abudu and Andani royal gates of Dagbon. As we explore the Anbariya’s involvement in this conflict and in Ghanaian party politics, we highlight the potential of communal cleavages for shaping the political preferences of religious actors.

Aspects of Islamic Radicalization in the Balkans After the Fall of Communism, red. M. Dragnea, J. Fitsanakism, D. Trifunovic, J.M. Nomikos, V. Stamevski, A. Cupcea

Aspects of Islamic Radicalization in the Balkans After the Fall of Communism, red. M. Dragnea, J. Fitsanakism, D. Trifunovic, J.M. Nomikos, V. Stamevski, A. Cupcea

Indo-Muslim Interactions in the Mojaddedi Tradition: Observations on ʿAndalib’s Nāla-ye ʿAndalib

Abstract Sufism in South Asia has enjoyed a rich heritage of interactions with Indian cultures, religions, and learned traditions. Sufis have continuously exchanged ideas and practices with adherents of Indian religions, as well as reactionary trends opposing such discourse. The reformist Sufi Mojaddediyya (“Renewal”) movement, founded by Ahmad Serhendi (1564–1624), with its call for a return to a pure Islam, is a remarkable example of such anti-hybridization dynamics. “Pure” refers, among other meanings, to a kind of Islam that is stripped of religious innovation (bedʿa), including non-Muslim traditions, beliefs, and social and moral norms adopted by Muslims. By means of textual and intertextual analysis, this article tries to shed light on the position of the Mojaddedi “pure Mohammadi way (tariqa Mohammadiyya khālesa)” towards Indo-Persian and Indo-Muslim interactions. For this purpose, we shall examine closely the Nāla-ye ʿAndalib (The Nightingale’s Lament), the Persian masterpiece by the founder of this path, Mohammad Nāser ʿAndalib (1693/4–1759).

Indo-Muslim Interactions in the Mojaddedi Tradition: Observations on ʿAndalib’s Nāla-ye ʿAndalib

Abstract Sufism in South Asia has enjoyed a rich heritage of interactions with Indian cultures, religions, and learned traditions. Sufis have continuously exchanged ideas and practices with adherents of Indian religions, as well as reactionary trends opposing such discourse. The reformist Sufi Mojaddediyya (“Renewal”) movement, founded by Ahmad Serhendi (1564–1624), with its call for a return to a pure Islam, is a remarkable example of such anti-hybridization dynamics. “Pure” refers, among other meanings, to a kind of Islam that is stripped of religious innovation (bedʿa), including non-Muslim traditions, beliefs, and social and moral norms adopted by Muslims. By means of textual and intertextual analysis, this article tries to shed light on the position of the Mojaddedi “pure Mohammadi way (tariqa Mohammadiyya khālesa)” towards Indo-Persian and Indo-Muslim interactions. For this purpose, we shall examine closely the Nāla-ye ʿAndalib (The Nightingale’s Lament), the Persian masterpiece by the founder of this path, Mohammad Nāser ʿAndalib (1693/4–1759).

Aspects of Islamic Radicalization in the Balkans After the Fall of Communism, by Mihai Dragnea, Joseph Fitsanakis, Darko Trifunović, John M. Nomikos, Vasko Stamevski, and Adriana Cupcea (eds.)

Aspects of Islamic Radicalization in the Balkans After the Fall of Communism, by Mihai Dragnea, Joseph Fitsanakis, Darko Trifunović, John M. Nomikos, Vasko Stamevski, and Adriana Cupcea (eds.)

Transformation of Religious Education System in Postcolonial Morocco

This article examines the changes in the Islamic education system in the Kingdom of Morocco during the period of independent development. The primary objective of the study is to explore the unique Moroccan experience of integrating two distinct educational systems: Islamic and secular. The Moroccan practice may serve as a valuable example in light of the pressing issues of countering Islamist radicalism and extremism. The paper discusses the historical context, the reasons for governmental and societal attention to this topic, and the key stages in the transformation of the religious education system. An analysis of the prospects for Islamic education in contemporary Moroccan society is also provided. The research draws on official documents from the Moroccan Ministry of Education, national legislation, and royal speeches addressing this issue. It is demonstrated that throughout the second half of the 20th century and into the early decades of the 21st century, Moroccan authorities viewed the Islamic education system as a primary tool for influencing the political sphere, a key institution for shaping national culture, and a means to strengthen loyalty to the state. It is asserted that reforms in the Islamic education system in Morocco have enabled it to become more modern and relevant while simultaneously preserving the cultural traditions and uniqueness of the country.

Idealized Past, Exclusivist Present: Right-wing Appropriation of the Decolonial Rhetoric in Malaysia

ABSTRACT Scholars have often assumed that a decolonial agenda would empower emancipatory and anti-racist movements. Nevertheless, there is also increasing recognition by scholars that the language of decolonization has been co-opted to support right-wing ideologies and majoritarian agendas, most prominently in India and Turkey. Similarly, in Malaysia, right-wing actors use decolonial rhetoric to criticize ethnic, religious, gender, and sexual minorities and silence their demands for equal rights. These actors have justified their intolerance by labelling any perceived threats to heteronormative Malay Muslim identity as examples of “Western imperialism” or “Chinese colonialism.” This article illustrates how decolonial vocabulary has been transformed into Sinophobia and homophobia by a right-wing Islamist group in Malaysia. It shows how revisionist nativist historiography, racism, and conspiracy theories can be integrated with moralistic calls for decolonization. Tracing developments over the past decade, the paper demonstrates how persistent dissemination, intellectual laundering, and innovative marketing strategies have helped mainstream a nativist Islamist decolonial agenda in Malaysia.