Islamic Fundamentalism Research Articles

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.

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).

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.

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

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

STRATEGI BRANDING POLITIK DI ERA MEDIA SOSIAL TWITTER: ANALISIS KEBERHASILAN BRANDING JOKOWI-MA’ARUF AMIN PADA PILPRES 2019

This study aims to analyze the political branding strategy used by the Jokowi-Ma'ruf Amin winning team in the 2019 Presidential Election, especially through the Twitter platform. Amid various religious issues and criticisms of the Jokowi regime's performance, Jokowi-Ma'ruf's electability had decreased. Therefore, the winning team must design an appropriate communication strategy to restore the positive image of the candidate pair. This study uses a qualitative descriptive approach with the help of NVivo 12 Plus software to analyze content from Twitter. The focus of the analysis includes political brand equity indicators, namely brand association, brand loyalty, and brand awareness. The results of the study show that Jokowi-Ma'ruf Amin's political branding strategy is more dominated by brand association and brand loyalty, which reached 42.67% and 36.67%, respectively. Brand association plays an important role in building Jokowi-Ma'ruf's personal branding through the support of political parties such as PDI-P and PKB, while brand loyalty can be seen from the strong support of modernist and traditional Islamic groups such as Nahdlatul Ulama (NU). On the other hand, brand awareness does not contribute significantly to branding strategy, with only 19.33% of the total analysis results. This study highlights the importance of managing brand association and brand loyalty in forming an effective political image on social media

The Concept of an Ideal State According to Fundamentalists: An Analysis of Abu Al Ala Al Maududi's Thoughts and Its Implications for Multicultural Countries

This research examines the concept of the ideal state according to the views of Islamic fundamentalists, namely Abu Al Ala Al Maududi, and its implications for multicultural countries such as Indonesia. Fundamentalism is always attached to certain religious groups that want the purification of religious teachings. Fundamentalists usually believe in the existence of literal (textual) truth, which is usually sourced from holy books that are absolute and basic. The method used in this research is qualitative, with a literature study as the basis for data collection and analysis. The results of this study are Al Maududi's thoughts about the state with the concept of government, which is based on three things, namely Universe, Al Hakimiyah Al Ilahiyah, and power in the field of legislation, which recognizes the Law of Allah SWT as the highest law in the world, and sovereignty, which is only owned by Allah SWT (God's sovereignty), or what is known as a limited popular sovereignty under the suzerainty of God, cannot be applied in Indonesia, even though Indonesia is a country that recognizes the existence of God, which is expressed through the ideology of Pancasila and the Indonesian Constitution. The implication is that if applied in a multicultural country like Indonesia, it will cause conflict and disintegration. In addition, it is feared that it will also cause discrimination against minorities and hegemonize the majority group.

An Analysis of Pragmatic Presuppositions in Political Newspaper Articles

This study investigates the underlying presuppositions present in a newspaper article published in The Telegraph, a British daily. The newspaper article is authored by Con Coughlin, the foreign and defense editor of the newspaper. This article critiques the Russian war, characterizing it as an unjust conflict aimed at countering Islamic radicals who are carrying out attacks on Russia. The study seeks to examine the various types and triggers of presuppositions employed in the essay to accurately depict and illustrate Putin's misguided military campaign. An eclectic pragmatic model is utilized to examine the types and triggers of presuppositions in the selected article. Finally, the study concludes that the Telegraph mainly depend on lexical and existential presuppositions, with a minor role of structural presuppositions, to convey thoughts in the process of vilifying Russia.

When Transnationalism is not Global: Dynamics of Armed Transnational Shi‘a Islamist Groups

Studies of armed Islamism have had a strong interest in “transnational jihadism”, “global jihad”, al-Qaeda and—more recently—Islamic State. In discussions, these three features—transnationalism, global jihad, and al-Qaeda/Islamic State—are highly entangled. This article challenges the (implicit) assumption that armed transnational Islamism is necessarily global, Sunni and mainly concerns al-Qaeda or Islamic State. First, it shows how scholarship on armed transnational Islamism, although sophisticated and multifaceted, is narrow in the sense of typically conflating “transnational” with “global” and ignoring armed transnational Shi‘a Islamists operating regionally. Second, the article demonstrates how bringing the “other Islamists” (back) in changes the broader debate about armed transnational Islamism in three important ways. It fundamentally changes the narrative of the origins, evolutions and spread of armed transnational Islamism, and which key warscapes and events shaped it (when and where). It adds important, hitherto largely overlooked causal mechanisms (how and why). And it introduces a number of conceptual innovations and nuances, which challenge existing typologies (what). Drawing on the warscapes literature, the article shows the importance of going beyond methodological nationalism to trace transnational flows and networks, extending the focus temporally to before and after conflicts formally end, and considering how different warscapes spill over into each other. It contributes to the warscapes literature by emphasizing the importance of regional “-scapes” and transnational organizations in shaping warscapes.

Fasting in Hinduism, Buddhism and Islam: A Comparative Study

Voluntary abstinence from food has been a spiritual purification rite in many religions. Penitence, purification and sacrifice are the major aims. Fasting in Hinduism is the denial of the physical needs of the body for the sake of spiritual gains. Hindus observe a period of fasting during the month of ‘Shravan’ (July/August), a holy month with religious festivals such as ‘Janmastami’ (Lord Krishna’s birthday) and ‘Rakhibandhan’ (when sisters tie a ‘rakhi’ on their brothers). Many Hindus also fast all year round on certain days of week for example, on Monday for Lord Shiva and his wife Goddess Durga. According to Hindu scriptures, fasting helps to create an attunement with the Absolute by establishing a harmonious relationship between the body and the soul. The Buddhist tradition prefers to abstain from eating meat, since this involves the killing of living beings. According to the Buddhist monastic rules, the Vinaya, monks and nuns should have only two meals a day, in the early morning and before noon, and abstain from food for the rest of the day. On festive days, especially at full and new moon, laypeople also follow those rules. There is also some occasional fasting such as the fasting for Lokesvara, which is supposed to cause the birth of a son; fasting for Tara, which frees one from illness and dangers. The Tibetan Buddhist practice of Nyungne (abiding in the fast) has been gaining increased attention. It is two and a half-day practice, which involves the keeping of strict vows, silence and fasting. Fasting the lunar month of Ramadan is one of the five fundamentals of Islam. It has been an obligatory duty ordained by the Almighty Allah for all the adult observant Muslims except who are ill, traveling or pregnant. There are also some other voluntary fasting in Islam. Fasting, in Arabic called Sawm, is abstinence from eating, drinking or sexual activity from sunset to sundown during the month of Ramadan. In Islam, fasting is an important act of worship done for Allah, whereby a Muslim draws closer to his Lord. Because of fasting, the sincerity of faith and devotion to Allah should become all the more evident. The purpose of fasting is to develop God-consciousness (Taqwa), which can lead to the forth of goodness and virtue in life and hereafter. The learning of self-restrains from fasting is capable enough to lead a purer life in this world as well as to an eternal life of happiness in the next. After having a comprehensive study and finding out the similarities and dissimilarities among the fasting tradition of Hinduism, Buddhism and Islam, this paper is mainly aimed at proving the highness and glory of fasting system of Islam in gaining its material and spiritual objectives.

Will Malaysia become an active middle power?

ABSTRACT Malaysia’s economic growth and democratisation since 2003 have vaulted it into the ranks of the middle powers in the international system. However, Malaysia remains hesitant about its middle power status. It has assumed a counterhegemonic or pro-multipolarity role; it has supported some new international rules and institutions; it leads regional governance institutions; and it advocates for small countries on development issues. However, these middle power behaviours are countered by a continuation of traditional Malaysia diplomacy which is inactive in shaping the emergence of superpower China as well as being disruptive and personalistic, most recently because of its embrace of radical Islam. It would require major shifts in international system structures and Malaysian national role conceptions for Malaysia to become a fully active middle power.

Arena and (Re)Stabilization of Reog Bulkiyo Dance Cultural Production

Contestation among traditional art performances, in the technology and information era, creates complex and diverse challenge to the dance of Reog Bulkiyo. In 1999, the dance had to be stopped following the regeneration and economical problem. Although Reog Bulkiyo has been performed again since 2009, the conditions which makes this dance can be produced is still inexplicable. This article attempts to explain why dance experiencing production and activity stagnation. Pierre Bourdieu’s cultural production theory is used to analyze this problem, while ethnographic qualitative is used as the method. This study found that Reog Bulkiyo dance is in the arena of traditional dance art which has a double-tiered structure. The first structure leads to popular culture, while the second structure leads to art culture. In the first structure, Reog Bulkiyo dance group uses relational capital with relatives, social and Islamic groups to survive in the midst of competition with other popular arts. The dance then gains a relationship with the academy and the state which provides relational, cultural, and symbolic capital in the form of granting intangible cultural heritage status. These two relations give Reog Bulkiyo dance group the opportunity to maintain its cultural production.

Radical Islam's View on Indonesia's Government Ideology

Radical Islam's View on Indonesia's Government Ideology

Changing Warscapes, Changing Islamists? Religion, Organization, Strategic Context and New Approaches to Armed Islamist Insurgencies

This framing essay to the Special Issue on Islamists in Warscapes argues for the value of engaging with the concept of warscapes, developed primarily by anthropologists of violence in Africa, for theorizing about armed Islamist groups in protracted conflict situations. The warscapes concept better captures the nature of many of the ongoing conflicts in the Middle East, Africa, and beyond by focusing on its protracted but intermittent nature, temporal and spatial variability, international and transnational dimensions, and production of wartime orders. Within this framework, this article and Special Issue focus on armed Islamist groups, asking whether and why they perform differently than non-Islamist groups and how they evolve through embeddedness in warscapes. The article reviews literature on protracted conflict and warscapes, armed Islamist groups and jihadists, and the study of religion in conflict. It concludes by arguing that the warscapes literature can significantly add to our understanding of armed Islamist groups, and that focusing on armed Islamist groups can enrich the study of warscapes.