Radical Islamic Organizations Research Articles

Reforma sądownictwa w Izraelu: iskra, która doprowadziła do wojny 7 października

In the center of the Middle East, surrounded by millions of hostile Arabs, the best way to guarantee its existence Israel must project an image of an invincible power to deter its enemies from attacking. This is the main component of Israel’s security concept. However, On October 7, 2023, it seemed that Israel lost its deterrence when Hamas, joined by other Islamic terror groups, launched a surprise attack, including firing rockets, brutal raids of fighters, and kidnapping hostages. Although Israel has a strong and sophisticated army with technological superiority, the Islamic organizations felt confident launching the attack. This paper aims to explore the factors that encouraged Hamas and the Islamic resistance front to go on the attack. The October 7th attack came after ten turbulent months characterized by civil protests, strikes, and demonstrations of thousands of Israelis who struggled against the intentions of Netanyahu’s government to change the Judicial system. A study of public statements given by Islamic leaders can shed light on the mindset of radical Islamic organizations. The central claim is that Hamas and the Islamic groups perceived the civil struggle in Israel as the fulfillment of the religious vision written in the Quran. The conclusion is that Israel’s military power is not enough to maintain deterrence and project power toward Islamic organizations, but social cohesion is needed, too.

ISLAM JAWA DAN PEACEFUL ISLAM SEBAGAI KONTRA RADIKALISME ISLAM DI PEDALAMAN RIAU, SUMATERA KONTEMPORER

This article is the result of research on the locality of Islam in Indonesia post-reformation, focusing on the rural areas of Riau, Sumatra. The study examines the dynamics of local Islam in three regencies, namely Siak, Pelalawan, and Rokan Hulu, in the province of Riau, uncovering various interesting phenomena. The Riau Malay Islam, which has deep historical roots influenced by Sufism, has developed a pattern and character of peaceful Islam. This peaceful Islam character is shaped through the acculturation of local traditions and culture. At a glance, this peaceful Islam seems to be a collective identity of the Riau Malay Muslims that is unchanging. However, this is not the case. Post-reformation Islam in Riau has undergone dynamic changes. The rise of radical Islamic ideologies promoted by several radical Islamic organizations has led to a shift in the mindset of the Malay Muslims from moderate and peaceful to more radical. Amidst this shift in Islamic thought in modern Riau Malay, networks of Javanese Muslims from various pesantren in Java affiliated with the Nahdlatul Ulama (NU) organization have been promoting the spirit of Javanese Islam, which is peaceful, akin to the Malay Islam inherited from their ancestors. In this open social structure, each actor plays a role in interpreting Islam within the mentioned social structure.

Политический ислам в мусульманском мире

The article is devoted to the study and analysis of the influence of political Islam on the political situation in the Muslim world. It is shown that the influence of political Islam in the field of politics of the Muslim world is limited, but the influence of the terrorist activities of radical Islamic groups and organizations should not be underestimated. Radical, traditional and moderate political Islam directly affects the political situation only in thirteen Islamic states with stable ruling regimes, as well as in secular Turkey. At the same time, in all these states, except for the theocratic Islamic dictatorships - Afghanistan and Iran, as well as the Emirate of Qatar, the authorities severely suppress any manifestations of radical political Islam. In twenty quasi-Islamic and secular Muslim states, political Islam does not have a significant impact on the political situation and processes. In some states of this part of the Muslim world, the authorities are forced to actively combat the cross-border terrorist activities of radical Islamic organizations. In almost a quarter of the states of the Muslim world, the political situation is currently unstable, which does not allow us to fully adequately assess the influence of political Islam in these states.

Redefining the islamic defenders front's (FPI) identity after its dissolution by the indonesian government

This research aims to understand how identity redefinition occurs and what cultural variables result in identity redefinition.The Indonesian government has disbanded several mass organizations throughout the years. To ensure its survival, the group hid among the crowds. Meanwhile, the Islamic Defenders Front (FPI), which the government disbanded in 2020, was renamed the Islamic United Front, and it maintained a milder stance toward the government to survive. Several research has examined the government's rationale for abolishment. However, research on how organizational actors react to their organizations' dissolution is still scarce. The research examined the former Islamic Defenders Front (FPI) members' perceptions of their organization's dissolution by the government in 2020. The study utilized a qualitative research design. The data collection methods included observation, purposeful sampling interviews, and documenting former members' actions and behaviors after the disbandment. The data analysis was performed inductively to ascertain the former FPI members' subjective opinions of the organizational redefinition. The findings indicated that former FPI members reinvented their identity after the government's disbandment as a means of survival by adopting more lenient, accommodating, and inclusive views toward the government and other mass groups. Also, the disintegration of radical religious groups may catalyze a new relationship between radical Islamic organizations and the state.

Darussalamah Al-Mubarok Islamic Boarding School Strategy Cianjur West Java In Preventing Radicalism Through Asatiyyah Islamic Religious Education

Wasatiyyah Islamic Religious Education remains an important issue today, especially sincesocial conditions are faced with the challenges of increasingly open radicalism movements.Wasatiyyah Islamic Religious Education can be used as an anti-radicalism movement. Thisthesis analyzes the problem of wasatiyyah Islamic religious education at the DarussalamahAl-Mubarok Islamic Boarding School, Cianjur, West Java. There are three questions posed:First, what are the symptoms of Islamic radicalism in Islamic boarding schools? Second,how to prevent Islamic radicalism in Islamic boarding schools? How can the concept ofwasatiyyah Islamic education be used as a solution to prevent radical Islamic education? Inorder to answer the above problems, qualitative data collection was carried out throughobservation, interviews, and documentation at the Darussalamah Al-Mubarok IslamicBoarding School, Cianjur, West Java.There were 10 informants interviewed by the researcher. The results of the study show that:First, in concept and practice the symptoms of radicalism are characterized by anunderstanding of shariah which is the main doctrine in radical Islamic organizations suchas: shariah understanding of the Leadership System ( Daulah/Khilafah ), Application ofIslamic Law ( Tahkim al-Syariah ), War ( Jihad ), Mahdhah Worship, and Loyalty toMuslims and Deliverance from Kafirs ( Al-Wala' wa Al-Bara' ). Second, after experiencingchanges in Islamic boarding schools to prevent with wasatiyyah Islamic education. Third,practically wasatiyyah Islamic education has succeeded in changing the understanding andactions of pesantren elements (clerics, ustadz, santri, and other administrators). Due to thissocio-religious change, Darussalamah Al-Mubarok Islamic Boarding School hopes: to re-adapt to the wasatiyyah Islamic education environment or adapt the community environmentto the needs of the pesantren; to position the aim of the pesantren as a regulator ofcommunity relations with other diverse social systems; and to maintain the identity of thepesantren as a wasatiyyah Islamic institution.Keywords: Pesantren, Islamic Radicalism, Wasatiyyah Islamic Education.

Влияние фактора политического ислама в современном мире

The article is devoted to the problem of the influence of the factor of political Islam in the modern conditions. In order to reveal such influence, the author examines the situation in 45 UN member stat es, where more than 50% of the population adheres to Islam, tentatively subdividing these states into Islamic, quasi-Islamic and secular. His analysis shows that the influence of the factor of political Islam in the field of politics of the Muslim world, and, consequently, in the global political space, is limited. The direct impact of political Islam on political processes is visible only in 12 Islamic states with stable political regimes and secular Turkey. In all these states, except for theocratic Islamic dictatorships Afghanistan and Iran, as well as Qatar, the authorities severely suppress any manifestations of radical political Islam. The interreligious Sunni-Shia conflict exerts a significant impact on the political situation in a number of Islamic states. In 20 quasi-Islamic and secular Muslim states with stable political regimes, political Islam, if present, is only on the periphery of the political field. At the same time, in some of the states in this group, the authorities have to fight cross-border terrorist activity of radical Islamic organizations. In almost a quarter of the states of the Muslim world, the political situation is currently unstable. Herewith, one of the factors of political turbulence in these states, along with ethnic and clan conflicts, is the terrorist activities of both international and national radical Islamic groups and movements.

HISTORY OF ISLAMIC CIVILIZATION DURING THE REFORM PERIOD

This study aims to examine or study the role of the development of Indonesian Islamic civilization during the reformation period. This research is a library research that is qualitative in nature. Library research is research conducted by collecting library data, reading, recording and processing research materials related to the issues discussed. Learning history at the beginning of independence aims to instill a spirit of nationalism, bearing in mind that at this time, Indonesia still had to struggle to maintain its independence. Islam in Indonesia has existed since the 7th century and became more widespread in the 13th century. The success of the spread of Islam in Indonesia is among the most dynamic by cultivating religious and political da'wah. Since the era of independence, Islam has developed rapidly. This study aims to examine the existence of Islam in Indonesia today, with an overview before the reform era and after the reform era. The Islamic movement can be said to be very influential. This can be seen from the cancellation of Islamic organizations and parties. Despite its dominant influence as a result, Islam did not become the official ideology of the Indonesian nation state after independence, as in the Jakarta Charter incident, Islamic figures preferred Pancasila as the principle of a pluralistic state. Based on the results of written research that reform is defined as standing as ishlah, which in the ushul fiqh rule "keeps something good from the old and accepts what is better than the new." Therefore, Islamic leaders are required to understand the global situation and have influence in Indonesia. After the reform, there were also various radical Islamic organizations, terror, and these movements demanding the application of Islamic law in all forms of order promoted by certain Islamic movements. These issues make Islam a very sensitive issue, claims against Muslim representation, blasphemy, exclusivity and confusion between religion and politics without criticism. Liking this condition actually complicates the development of Islam in Indonesia, it must consolidate and strengthen the interests of Islam

(STRENGTHENING THE VALUE OF RELIGIOUS MODERATION TO IMPROVE THE RELIGIOUS CHARACTER OF STUDENTS IN THE ERA OF SOCIETY 5.0)

Religion is one aspect that is integrated with the life of Indonesian society. To realize the era of society 5.0, religious moderation has an important role to maintain harmony between religious rights and national and religious obligations. One of them is for students in the campus environment, for example getting used to harmonious behavior in interacting with fellow friends in religious life. Religious moderation is the most perfect action in dealing with problems in various local areas that have religious diversity. Meanwhile, Islamic religious learning seeks to provide students with religious knowledge so that they have the willingness to learn and have faith and devotion to Allah SWT. The purpose of this study was to determine the importance of strengthening the value of religious moderation to improve the religious character of students in the era of society 5.0. This research method uses a qualitative approach. Meanwhile, there are 2 ways to collect the data, namely by document and observation, while the document is taken from several published journals and observation which is based on observations made in 4 places in the Tulungagung campus. In the era of society 5.0, with the existence of digitalization in all things, it is increasingly becoming a challenge for the realization of a complete understanding of religious moderation. Seeing this, it is necessary to have strategies and implementations that can be used as references so that religious moderation can be strengthened and developed in society in general and students in particular. The characters applied here are tawasuth, tawazun, i`tidal, tasamuh, musawah and shura. The implications of embedded PAI learning affect the character of students, especially the religious character of students and the absence of radical Islamic organizations in universities, and it is not allowed to cover the face (niqob ) for woman.

Kekhilafahan Islam, Globalisasi dan Gerilya Maya: Studi Kasus Hizbut Tahrir Indonesia

<p class="06IsiAbstrak"><span lang="EN-GB">This paper aims to explain the role of radical Islamic organizations in the era of globalization. The case study taken in this research is Hizbut Tahrir Indonesia (HTI). As a transnational organization, Hizb ut-Tahrir grew and crossed national boundaries, including arriving in Indonesia and playing an essential role in shaping public opinion in Indonesia. This study uses qualitative research methods to collect data through online observation, which is described by content analysis. The findings of this study are Hizb ut-Tahrir Indonesia is part of the players of globalization. This is evidenced by the organization's involvement in 50 countries and five continents globally supported by their global media. In Indonesia, although the Government disbanded it in 2017, Hizb ut-Tahrir's activities are still strengthened and maintained through globalization instruments such as the internet. HTI then carried out virtual guerrilla activities to keep the idea of a caliphate grounded.</span></p>

Framing religious outbidding: al-qaida, islamic state, and intra-religious competition

ABSTRACT How do political and religious leaders and organizations delegitimize rival perspectives within their own religious tradition? What kind of frames do they use to undermine the arguments of others? Although there is a rich literature that studies interreligious violence and how religious organizations use faith-based symbols and narratives to justify action against “the other”, intra-religious dynamics of competition and how public theologies, strands, and perspectives within religions compete have been understudied. In this article, I introduce the concept of “outbidding frames”. I show how two radical Islamic organizations, Al-Qaida and the Islamic State employed different frames against the like-minded groups and actors within their tradition. Using organizations' publications and statements, I identify common outbidding frames based on political legitimacy; loyalty; morality; (anti)secularity; and methodology.

KHAIR’IN CİHADIN GELİNLERİ ROMANINDA SÖMÜRGECİLİK SONRASI DÖNEM İSLAMOFOBİ VE GÖÇMEN KRİZİ

Islamophobia is frequently encountered as an inevitable reality in today's political and social life. Especially, Islamophobia-based hate crimes witnessed in the media deeply affect Muslim immigrants living in Western society and even lead them to be seen as potential terrorists. In particular, it can be easily said that the relationship between the West and Islam bears the traces of colonialism. The clear similarities between Western imperialism and radical Islam testify to this common legacy. This post-colonial Islamophobia affects immigrants as mentioned above, but the real blow strikes Muslim women immigrants. In Western society, the dress of Islam for women attracts enough attention and Muslim women are mostly targeted by hate crimes because they cannot integrate into society in this way. This situation accelerates the process of exclusion and marginalization of Muslim women immigrants and strengthens the hand of radical Islamic terrorist organizations in recruiting militants. This is one of the biggest obstacles to the creation of a multicultural environment, a source of problems stemming from Western imperialism and radical Islam. At this point, the works and discourses of Muslim-origin authors are of great importance in terms of digging into the depths of this problem and finding solutions. The works of these authors, who address immigration issues as an insider and identify the root sources of the problem, have the potential to play a key role in overcoming today's political and social impasse.
 In this context, the aim of this study is to put the reality of Islamophobia in Western society on a theoretical ground, to clarify the colonial connection of this fear and to discuss the problem with quotations and examples from Tabish Khair's novel Jihadi Jane.

MAKNA PERDAMAIAN DARI SUDUT PANDANG PEREMPUAN GENERASI Z

This research describes the meaning of peace from the perspective of generation Z women. This generation is also called the millennial generation or today's young people. Z generation women are part of the current generation of young people, who certainly have different perspectives in interpreting peace in this country.There is sufficient evidence regarding the increasing attitude of intolerance among students and today's students.From a number of results of studies of high school students and college students it was revealed that 9.5% of respondents tended to be intolerant of minority groups.From the Campus Islamic Research it was found that 65% of student respondents supported sweeping actions carried out arbitrarily by radical Islamic mass organizations (Directorate General of Higher Education Ministry of National Education, 2007).This fact is interesting to examine further about how generation Z women interpret peace in this country. This research is applied qualitative research and uses the Interpretative Phenomenology Analysis (IPA) approach.The results show four main categories related to the meaning of peace from the perspective of generation Z women, namely making peace with themselves, not easily suspicious and prejudiced with others, respecting differences, and easily forgiving others.Â

The development of the South Tyrolean autonomy following the declaration of dispute settlement in 1992

Since the second half of the 19^th century, only a few regions in Europe have been so caught up in the crossfire of conflicts of interest between great powers, the states of Southeast Europe and many non-state actors like Macedonia has. The term Macedonia is understood to represent a central Balkan region with unclear borders that are difficult to define up to the present day and historically changing borders under this name and political and cultural-political claims that are still in contrast to one another today. The population in the central Balkan regions was ethnically much more heterogeneous until the middle of the 20^th century than in the present. Mass violence, displacement, forced migration and assimilation processes changed this since the 1870 s. Despite all this, the multi-ethnic character of the region as a whole continues to exist, albeit significantly reduced and significantly changed in its design compared to 1870. The political explosive, especially in the relationship between Albanians/Albania/Kosovo and Macedonia on the one hand and Macedonia and Bulgaria on the other hand, as well as between North Macedonia/Slavic Macedonians in Northern Greece and Greece is still tense. In addition, there is a growing influence of radical Islamic organizations in this area which are funded and directed from Turkey and the Gulf States.

THE DEPICTION OF WOMEN AND THEIR ROLE IN RELIGIOUS ISLAMIC TERRORISM WITHIN THE TERRITORY OF THE RUSSIAN FEDERATION (2000 - PRESENT)

The gender issue and gender inequality in particular is considered one of the major problems in the changing modern world especially in the discourse of security. Women and children are often the main target of many forms of violence and abuse in national and local conflicts. Military confrontation with non-state actors has clearly showed that the issue of women in terrorist organizations has come to the foreground for the Russian Federation as early as in the early 2000s. Islamic religious groups of the North Caucasus, which have been known for their idea of patriarchal society, shape a stereotypical image of women which gives an opportunity for radical Islamic terrorist organizations to take advantage of women manipulating them and forcing certain behavioral patterns on them (the phenomenon of female suicide bombers). Another critical issue is consciously motivated radicalization political views by those women in order to spread separatism not only among religious society but among secular society as well. The main aim of this article is the analysis of the depictions of women and their role in the context of the key security threat of the modern society that is international terrorism. The idea that international politics is a male-dominated discipline has been altered making the world search for new ways of addressing global security challenges. This can only be made by re-evaluating women's traditional roles in traditional societies; addressing the issue of religious laws dominating over secular laws; reducing the influence of armed conflicts on women and children being recruited to join extremist groups and terrorist organizations. The work is based on the open sources from the news, anti-extremism services, Federal Service of National Safety, which include female terrorists' personal data, interviews with their relatives and court reports. The analysis includes the data about 91 women, who were in some way engaged in terroristic acts on the territory of the Russian Federation since 2000. Such complex analysis, along with the methods of content analysis allowed for more substantial conclusions to Russian researchers who studied the age of female terrorists, the reasons for their radicalism, geography of female terrorism in the Russian Federation, as well as to observe how the depiction of female terrorist evolved.

The Transformation of Radical Islam in a Post-Industrial Society

In a post-industrial society, radical Islam has undergone significant evolutionary changes, that contributed to its transformation from a religious ideology to a political one. The key element of the updated doctrine was the idea of creating a world Islamic state - caliphate - through global jihad. This article explores a new stage in the history of the phenomenon of Islamic radicalism, which has developed outside the Muslim world, where it has acquired features of a specific subculture. Global jihad is gaining popularity among young Muslims in Europe, the US, and Southeast Asia. A variety of cultural manifestations of Islamism, united by the term jihadi-cool, form an attractive image of a Salafist-jihadists through a special manner of clothing, new types of music (jihad rap and jihad rock), etc. Members of this subculture tend to join terrorist organizations, spread radical ideas among young people and attract new supporters. One of the most important causes of the radicalization of Muslims in Europe and the Americas is considered to be the complex socio-economic and cultural preconditions created by Western policies towards the States of the Middle East and the local Muslim diaspora. As part of the research, a historical-genetic analysis of the evolutionary transformations of Islamic radicalism has been conducted. The statistical method has been used to track the number of terrorist acts in the EU and the USA. Content analysis has been applied in the article in order to examine lyrics of jihad-rap musical compositions. The interdependence of jihad-rap popularity and the general interest in the ideology of jihad has been assessed based on the analysis of statistics of search queries. Biographical methods have been used to study the relationship between belonging to a jihadist subculture and joining radical Islamic organizations. The results of the study demonstrate, first of all, the high adaptability of Islamic radicalism to the changing conditions of the global world. Secondly, they indicate the specific evolution of a phenomenon that gradually overcomes sectarian differences. And third, they note increasing prevalence of this destructive doctrine in Europe, USA, South and Southeast Asia. All the results confirm that Islamic radicalism is not a local phenomenon, but a real threat to global political stability.

Ethnicization of religion in practice? Recasting competing communal mobilizations in coastal Karnataka, South India

We examine the competing processes of ethnicization taking place among Hindu and Muslim religious communities in the coastal region of Karnataka state in South India in the broader context of hegemonic ascendancy of Hindu nationalism in the country. We describe how an array of militant Hindutva organizations use an institutionalized system of religious vigilantism and violence against minorities to construct an ethnicized, exclusivist moral community of Hindus in the region. This construction of an ethno-Hinduism by a clever depoliticizing of caste inequalities and violence seeks to produce and naturalize religious difference into an incorrigible and exclusivist ethnic identity that thrives on a continuous process of enemy-making. Responding to this predatory ethnicization executed by militant Hindutva organizations, and capitalizing on the pervasive sense of alienation and anxiety of the Muslims in the region, radical Islamic organizations engage in a counter-predatory ethnicization of Muslim communities in the region. These organizations, while officially articulating secular positions, use the language of self-defence and securitization, coupled with radical Islamic identity for mass mobilization, to create an exclusive Islamic moral community, often mirroring the tactics of Hindutva vigilante organizations. We conclude that these competing processes of ethnicization of religious identities and the emergence of a ‘vigilante public’ will have far-reaching consequences for the central facets of democracy such as citizenship and secularism while leaving the socio-cultural spaces in coastal Karnataka highly polarized on religious lines and peaceful co-existence of religious communities challenging and undesirable.

The Question of the Legitimacy of the Hashemite Regime in Jordan: the Islamic Radical Organizations, the Western Territories and Israel

Abstract This article explores the question of the legitimacy of the Hashemite regime in Jordan. Jordanian public opinion, on the one hand, recognizes the regime, in large part because of its genealogical descent from the Prophet Muhammad. Radical Islamic organizations, on the other hand, reject it for its ties to the West and Israel. The article examines how the views of Islamic movements towards the Hashemite regime have evolved. The Muslim Brotherhood originally recognized the legitimacy of the Hashemite regime, but changed that position in response to Jordan’s 1994 peace treaty with Israel. al-Qāʿidah and ISIS have never recognized Hashemite rule as legitimate. They have tried to undermine its political stability and, indeed, to overthrow it, rejecting its secularism and cooperation with Israel and the West. The terrorist organizations al-Qāʿidah and ISIS find support and sympathy among Jordanians, but as they committed more terrorist attacks, the Jordanian public has turned away from them and its support for the Hashemite regime has grown. The Hashemite regime thus remains stable and strong and enjoys legitimacy in the eyes of the majority of Jordanians.

Strategi Pembelajaran Pendidikan Agama Islam Berbasis Moderat Di Perguruan Tinggi Keagamaan Islam

The rise of radicalism and terrorism in Indonesia which is done by some Muslims shows that educational institutions are less successful in forming moderate Muslims. Through educational institutions under the organization of moderate Islam, Muhammadiyah and Nahdlatul Ulama proved to be able to produce a generation of Moderate Muslims. This phenomenon is very interesting for the researcher to investigate more deeply about the Learning Strategies of Islamic Educational Learning in Forming Moderate Muslims (Multi-Case Studies at the University of Muhammadiyah Malang (UMM) and Malang Islamic University (UNISMA). The focus of study is Learning Strategis of Islamic education Learning for moderate Muslims. learning plan Islamic education consists of (1) making curriculum, (2) making syllabus, (3) making SAP (4) inner preparation from lecturers such as prayer Dhuha, tahajud, praying for students, practicing sholawat Nuril Anwar. followed by presentations and student discussions, lastly the lecturers present explanations related to the problems in the discussion. Fourth, the implications of PAI learning are embedded by some moderate thoughts on students and the entire academic community, the inherent shohihah aqidah and ahlussunnah wa al jamā'ah, and the absence of radical Islamic organizations in the university, and it is not permissible to cover faces for women.

Impacts of the Religious Policies Enacted from 1965 to 1980 on Christianity in Indonesia

Abstract Between 1965 and 1980, the Indonesian government issued three religious policies. These had both positive and negative impacts on Christianity in Indonesia. As a positive impact, the Indonesian Council of Churches (DGI) and the Supreme Council of Indonesian Bishops (MAWI) were motivated to work together in lobbying the government. The policies also boosted the growth of local leadership in Catholic churches. However, the policies also brought a negative impact in that it became difficult for churches to obtain an IMB (Building Permit). In mid-eighties, Christianity could still perform religious services in churches without any disturbances, but after the 1990s, churches with no Building Permit were banned by some radical Islamic organizations. Preaching the gospel was considered violation of the law and a Christian could be sent to prison for performing this activity.

Strategi Lembaga Takmir Masjid Nahdlatul Ulama (LTM NU) Temanggung Dalam Mencegah Radikalisme Agama

The background of this research is the potential for religious radicalism in mosques in Temanggung Regency. They are a radical group that has several ways to control the mosque. This article describes the strategy of the Mosque Organizers Institution Nahdlatul Ulama (LTM NU) of Temanggung in preventing religious radicalism in the mosque. This study uses a descriptive qualitative approach with data collection methods namely interviews and observations. The results of the study stated that there were several strategies carried out by LTM NU of Temanggung in preventing radicalism. First, strengthening the management of mosque takmir refers to Aswaja Annahdliyah’s Islamic values. Second, revitalization of idarah, imarah, and ri’ayah management. Third, revamping the management structure of the mosque. Fourth, mobilizing the spirit of religious leaders to strengthen moderate Islamic studies. Fifth, the movement of NU coins (koin NU) in the mosque. Sixth, assisting the mosque when there are problems or not. Seventh, synergy between the Autonomous Agency (Banom) and institutions under NU. Eighth, the mosque’s clean movement. Ninth, identify local lector who are preachers at the mosque. There are several challenges and opportunities in implementing the strategy. The first challenge is the low understanding of the organizational management of mosque takmir. Second, limited religious knowledge from the mosque manager. Third, the structure of Aswaja Annahdliyah teachings has not been structured. Fourth, the massive offer of radical Islamic activities in NU mosques. Fifth, the doctrine is strong about the strategy of mastering mosques from radical groups. Sixth, infiltration of individuals / radical Islamic organizations. Seventh, the strong funding from abroad in the construction of mosques. The opportunity, first is the strong family culture in the community. Second, awareness of the dangers of radicalism. Third, the dominance of NU residents in the mosque’s takmir structure. Fourth, the massive implementation of mosque takmir training. Fifth, the existence of Islamic religious instructors in the villages dominated by NU residents. Sixth, the implementation of the competition for destitution management. Seventh, program support from autonomous body (Banom) / NU institutions. The impact of this strategy to prevent religious radicalism gave birth to the awareness of takmir officials to guard mosques from radical groups. While in the short term, the management of the mosque takmir is set up to 90 percent of the total mosques that have joined LTM NU Temanggung, and there are dozens of mosques that will join LTM NU of Temanggung.