Salafi Group Research Articles

Inconsistency of Salafi’s Bid’ah Concept

For the past century, bid’ah (in English know as religious innovation) has been a fundamental sociological problem in modern Muslim life. Regarding this aspect, during the COVID-19 pandemic, Salafi group in Indonesia used a different method to evaluate bid’ah in the rules of Islamic practices. Therefore, this research aimed to illustrate the dynamics of Salafi understanding of bid’ah in Indonesia during the COVID-19 pandemic. The data collected were acquired digitally from the YouTube platforms of the following Salafi figures Syafiq Riza Basalamah, and Firanda Andirja as well as written documents, uploaded websites, such as rumaysho.com by Muhammad Abduh Tuasikal, almanhaj.or.id by Yazid bin 'Abdul Qadir Jawas, and others. The result showed that Salafi provided new innovations in religious practices during the COVID-19 pandemic. This showed the inconsistency associated with Salafi teachings in bid’ah because it shifted from the Qur’an and Hadith. The inconsistency was carried out by quoting the Qur’an and Hadith from the Ashalah (puritanism) and the maslahah (public interest). This was aimed at selecting legal propositions to the conditions of the thaun (plague). In conclusion, the inconsistency of Salafi by accepting bid’ah (new innovations) to gain Covid-19 survival is proof of the acceptability of Salafi fiqh to social change.

Apolitical Salafi: Between Religious And Citizenship Identity In Indonesia

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).

Quo Vadis Modern Salafism: Re-Questioning Salafi's Moderation Value on Social Media

This study examines the value of religious moderation in the Salafi movement on social media in Indonesia. The label of radical movement attached to the Salafi group has been considered a threat to the country's integrity. Their propaganda and schooling, especially on social media, contain some content that will cause social separation. The government mainstreams the campaign for religious moderation to counter radicalism. Hence, several organizations have been dissolved by the government because they are considered dangerous. However, the question is whether all groups linked to Salafi are hazardous and threaten the country's integrity. This article will solve this question using qualitative descriptive research. This research is equipped with a content analysis method. The results found three variants of the Salafi group spread in social media. The three variants are purist, haraki, and jihadist. The three variants have their style, even though purificating Islamic thought is the starting point of their agenda. By referring to the religious moderation indicators by the Ministry of Religious Affairs (nationalism, tolerance, non-violence, and accommodative to local culture), it can be concluded that: First, not all Salafi groups commit acts of violence; Second, not all Salafi groups are anti-nationalism; Third, several Salafi groups have moderate values in their teachings even though they can not be considered as moderate groups.

Seizing the Opportunity: Dynamics of the Salafi-Wahabi Movement in Turkey

Being a secular state after centuries under the Islamic sultanate of the Ottoman Empire, Turkey has been challenged by various internal political turmoil and controversies over religion and its relation to the state. As such, fierce debate has become unavoidable for Islamist and revivalist groups that feel discriminated against for practicing Islam in public spaces. This article discusses Salafism and Wahabism in contemporary Turkey, starting from its inception to its da'wah and development strategies in society. The article used a qualitative approach with a literature review. The data was collected from secondary sources, including research results by scholars and various pieces of information in the mass media that emerged during the era of Recep Tayyip Erdogan until 2022. This article scrutinizes (1) the history of the resurgence of Salafism and Wahabism in Turkey due to the influence of the social and political situation; (2) pro-Islamic political policies in the government providing an opportunity for Salafi and Wahabi to develop in Turkey; and (3) the form and strategy of a pro-active and non-confrontational Salafi group in Turkey. This third part is very urgent for this article because it relates to secular Turkey's social, political, and cultural contexts.

How Salafism Forms Millennials’ Religious Understanding: A Case Study from an Indonesian University

This research explores the development and influence of the Islamic revivalism movement at Hasanuddin University, South Sulawesi. Employing an in-depth case study, this study focuses on three student groups: Kesatuan Aksi Mahasiswa Muslim Indonesia (KAMMI), Gema Pembebasan (GEMAPEM), and the Salafi group within the Campus Da'wah Institute. The research found that these groups act as learning communities and active agents in shaping students' religious understanding and practices. The research also shows that these groups' persuasive and systematic methods are important in spreading their teachings and influence. While this research opens up a new understanding of this phenomenon, several limitations were identified, including the scope of the study being limited to one university and the lack of research on other factors that may be influential. This research contributes to a deeper understanding of the dynamics of the Islamic student movement and its influence on university students in Indonesia.

Ideological Framing, Mosques, and Conflict: Bargaining Position of Salafi Movement in Lombok, East Indonesia

Ideological Framing, Mosques, and Conflict: Bargaining Position of Salafi Movement in Lombok, East Indonesia

Mempertemukan Pendapat Wahabi Salafi dengan Ahlus Sunnah Tentang Sampai atau Tidaknya Pahala Bacaan Surat Al Fatihah Kepada Mayit

The purpose of this paper is to illustrate the sketch that there has been a different point of view between "Salafi Wahabi" and Ahlus Snnah "in understanding whether or not the reading of Surah al Fatihah to the deceased or to people who have died or not, considering this is important because life after death is one stage of the fourth life after the spirit realm, the mother's womb and this world's realm. The Wahhabi Salafi group is of the opinion that the reward for reading Surah Al Fatihah is not for someone who has died, while the Ahlus Sunnah group argues that the reward has arrived. With this writing, it is hoped that several benefits will be obtained for readers and those who need them, including reducing the fanaticism of the madhab/asabiyah schools, secondly, adding to Islamic treasures and so on. the extent of God's mercy to his servant. In this paper, what we offer is to make a meeting point between the opinions of the Wahhabi Salafi and the Ahlus Sunnah, regarding the above, bearing in mind that each of the two opinions has its own arguments and arguments, therefore, in bringing together the two opinions, the author also uses the argument. and argumentation as a tool and a bridge to compromise the two opinions. , The connecting bridge between the two different opinions include: that Allah has given a sign in the Qur'an so that each of you does good deeds according to their respective beliefs, later Allah will decide on the Day of Judgment about the matter that you are in dispute, and also Allah has said in the hadith qudsi which means, I, namely Allah, will follow the prediction of my servant. Therefore, with the above arguments, it is very possible that Allah will decide on the last day that the two opinions above, namely the Wahhabi Salafi group are right and the opinion of the Ahlus Sunnah group is also not wrong, in other words the two opinions are correct. That is the Bridge to bring together these two opinions as proof of Rahman and Allah's womb, and that is what will be discussed in this paper.

Muda dan Anti Bid’ah: Penyebaran Gagasan Salafi pada Mahasiswa di Perguruan Tinggi Negeri Jambi

Salafism was able to develop rapidly after the New Order fell due to the open space for freedom to spread various religious ideas and the genealogy of Salafism before the Reformation. This idea spread to Jambi through alumni of Saudi Arabian universities who moved or settled here. This study aims to explain the Salafi transmission path among students of two Jambi state universities and what religious ideas are conveyed in Salafi taklim. Through observations of salafi group recitations in October 2022 and interviews with 11 informants from among Salafi students, this article found that there are three transmission paths of Salafi ideas in Jambi state university students: First, there are already students who are involved in Salafi recitation when they are students and re-join the group when they are students; Second, through a family that adheres to the Salafist faith; Third, through peers on campus accompanied by motivation to study Islam more intensively because they come from non-religious schools. The speed of information of the digital age and the absence of a government ban on this anti-heresy group, made Salafi recitations still attended by young people with the content of four Salafi ideas, namely Tawhid, Loyalty and Hate (al-Wala' wa al-Bara), loving the sunnah and opposing heresy, and obedience to the government. The number of anti-heresy students at Jambi state universities is still minimal compared to followers of other religious ideas.

Variety of Political Expressions: Study of Khilafatism Discourse on Islamic Salafi Websites in Indonesia

This study aims to analyze the ideology of khilafat discourse on Salafi websites in Indonesia. The presence of the Salafi group is not singular. Salafi groups develop according to the situation. In Indonesia, there are three Salafi groups: Salafi purists, Salafi haraki, and Salafi jihadi. All three also have websites devoted to the da'wah wing and produce discourses according to their respective ideologies. This research is qualitative, and data collection is done using observation and netnography. The objects of this research include three websites, namely muslim.or.id, majelismujahidin.com, and ansyarusyariah.com. The results of this study indicate that the website muslim.or.id represents the salafy purist group because it is a-political. The proof is that the article on this website emphasizes obedience to the legitimate leader even though it does not apply Islamic law as a whole. Meanwhile, the website Majelismujahidin.com represents haraki (political) groups who want to establish an Islamic state in Indonesia. Finally, the website ansyarusyariah.com represents the salafy jihadi group that wants to select an Islamic state and make jihad the primary way to fight for an Islamic state.

Dakwah Salafi Berbasis Kearifan Lokal Mingkabau

This study aims to examine how Salafi da'wah TV, Surau TV, has utilised local wisdom for proselytising. Using a descriptive qualitative approach through field research, the findings illustrate that the local tradition-based Salafi da'wah represented in the Suluah Minang program presents a different face of puritan Islam. The Salafi group, which has been considered to understand Islam textually and reject local wisdom, turns out to consider the existence of local culture as long as it is not ad odd with the principle of monotheism (tauhid). According to audiences, although Surau TV promotes a Salafi perspective, they do not reject the teachings presented on Surau TV, the Suluah Minang program in particular. This is because the themes discussed in this da'wah program do not directly offend religious groups, but it only explains cultural phenomena that are considered to be conflict with religious values through the arguments of the Qur'an and sunnah.

IDEOLOGICAL TRAP IN EDUCATION: Rivalry Discourse on Islamic Literatures in NW and Salafi Schools in Lombok

This study aimed to analyze the ideological contestation between the Nahdlatul Wathan (NW) as a local Islamic group and Salafis as a transnational Islamic group in the Islamic literature, which is utilized as teaching materials in NW and Salafi schools. The rivalry between these two religious groups become a novel phenomenon in Lombok together with the increasing influence of the Salafi group. The success of Salafis in promoting the manhaj salaf, which in many ways contradicts the Aswaja promoted by NW in Islamic practice, has implications for the strengthening of the ideological content in Islamic textbooks in their respective schools. Based on the identification of literature books utilized as teaching materials, as analyzed based on the contestation theory by Antje Wiener and apparatuses of ideology theory by Louis Althusser, this study argues that religious literature used as teaching materials in Islamic schools is an instrument of ideological trapping of religious groups to generate apparatuses of ideology to win the contestation. The teaching materials contain negation of one another, mono-interpretation, and misleading one another. Finally, students only accept particular religious understandings indoctrination without being taught to think critically regarding different religious perspectives. In this context, a state polyce is needed to makesure that the higher order thinking skills of students have been developing, rather than ideological traping of certain Islamic group.

Reinterpellation And Reimitation Of Conservative Ideology Of Salafi Through The Mediatization Of Religion On Instagram Rodja Tv.

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

Reinterpellation And Reimitation Of Conservative Ideology Of Salafi Through The Mediatization Of Religion On Instagram Rodja Tv.

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

Majelis Taklim JN Surabaya sebagai Wahana Hijrah (Transformasi) Bagi Jemaah

In big cities, including in Surabaya, there are many taklim assemblies. This illustrates the great interest of Muslims to perform 'hijrah' and lead to a more religious life. However, there are many religious activities that are no longer carried out in places of worship and are carried out simply. The purpose of this study is to find out the practice of the JN Surabaya taklim assembly as a vehicle for hijrah (transformation) for the congregation. The type of research chosen in this study is a qualitative research with a qualitative-descriptive form of research. The main data collection techniques in this research are in-depth and open interviews and observational participation. The conclusion obtained from this research is that the taklim assembly brings the congregation's hijrah from not having a salafi ideology to a salafi ideology by implementing it in activities and other elements (materials) according to the provisions that must be followed, as salafi indicators. The salafi group, which is based on the Qur'an and the Sunnah, makes life at the time of the Prophet Muhammad sallallaahu 'alaihi wa sallam and his companions the tabi'in and tabi'it tabi'in as a reference.

DEFENDING ISLAMIC TRADITION: Theological Responses of the Hadrami Majlis Taklim Groups toward the Salafi-Wahabi Preaching Movement in Contemporary Indonesia

This article discusses majlis taklim as an informal religious learning group in urban area led by Hadrami descents in Indonesia that functions not only in preaching Islam but also in defending their Islamic traditions and practices toward the criticism of Salafi movement in Indonesia. The data presented here is based on in-depth interview with members and leaders of the group and participant observation. This article argues that Islamic traditions in Indonesia are about knowledge, worldview, values, and mode of behavior for Indonesian Muslims, where the Scripture and the spirit of Scripture is the ultimate reference. In this study, we show how Islamic traditions in Indonesia have been carefully maintained, developed, and transmitted through generations. Despite the strong criticism of Salafi group in urban areas, Islamic traditions have been preserved and disseminated through the majlis taklim groups, including by the Indonesian Hadrami individuals. This study is aimed to look at how Hadrami majlis taklim in the urban area maintains, develops and transmits Islamic tradition to the Muslim community and give theological response to the Salafi group’s attack to their practices. The effort of Hadrami majlis taklim has contributed to the maintaining of religious tolerance in contemporary Indonesia.

Muslims in Koh Yao Noi: Different Perspectives on Tombs (Qubur)

This article is part of the study entitled with an aim to study the meaning creation of the history and background of the Muslims in Koh Yao Noi. Research papers and the field using techniques. The research method in ethnographic cultural anthropology for 6 months was based on five data collection processes. Documentary Research, Informal Interview, In-depth Interview, Participant Observation, and Focus Group, analytic induction was used and the analysis was done by typological analysis. The results of the study of the tomb guard rites revealed that the rituals evolved from gift the reward of good deeds to the deceased person, not Tawassul. The tombs guard rites as a consequence of the controversy over the dedication of merits to the dead. The Salafi group considers unable to act. Because there is no evidence from the text to support and adhere to the viewpoint of the ancestor's scholars (Salaf). The Sufi group from the Santisuk Pondok Institute and most villagers think that able to do. Because of deductive reasoning (Qiyas), It’s considered the tradition of the ancestors, and it is adhering to the resolutions of later scholars (Khalaf). However, despite differing opinions, this did not lead to serious conflicts. because both groups still maintain their identity each party tries to avoid mentioning such issues.

DAKWAH, KESENANGAN, DAN SENSE OF COMMUNITY: SAHABAT HIJRAH PEKANBARU

The topic of fun among Indonesian moslem youth has long been a serious concern for a some of scholars. In several academic studies, fun is often seen as a single variable that has not Islamic tendency, so that fun is considered to endanger the morality of youth. In short, fun culture of Indonesia’s youth is described as a moral panic discourse. This opinion is increasingly finding its momentum when previous studies discussing Islamist groups such as the Salafi managed to find an anti-fun narrative that was echoed by them. However, recent studies have shown that Salafis are also involved in pleasurable activities. This paper does not discuss about fun in the Salafi group, but criticizes previous views which always view fun as a moral panic discourse among youth. It is true that in some cases fun becomes a moral decay source for youths, but in other cases, fun also becomes an instrument for Moslem youth to disseminate Islamic discourse and others. Borrowing the concept of ‘Islamic fun’ from Asef Bayat, this paper explores about the culture of fun among moslem youth in Pekanbaru. This article aims to determine: First, to find out how the Sahabat Hijrah Pekanbaru community uses fun as an instrument of da’wah among moslem youth in Pekanbaru. Second, knowing how moslem youth in Pekanbaru negotiate their Islamic identity through fun activities. Third, knowing the extent to which fun is appropriated into youth da’wah activities such as Sahabat Hijrah community. Finally, this study aims to determine fun as social capital to strengthen the sense of community among moslem youth in Pekanbaru. Through fieldwork (ethnography) by studying data through observation, personal communication and documentation, this article shows that fun and Islam in the Sahabat Hijrah community are related with each other and are continuously negotiated by their followers.

“Perhaps we see it in negative terms, but, ultimately, it is positive”

This article investigates how prominent preachers within Sweden’s most active puritan Salafi group, Islam.nu, relate to COVID-19. The article analyzes material published online between March 1, 2020, and July 31, 2020, which is herein divided into three categories: rhetorical responses, social responses, and theological responses. Salafism is often presented in academic literature and by the media as a current that is at odds with the majority society. The material analyzed shows that the Salafi group upon which this article focuses can rhetorically criticize certain expressions in the majority culture while simultaneously emphasizing the importance of heeding the recommendations of the Swedish authorities. Islam is presented both as an alternative and as a complement. The material also shows how the strong emphasis on proselytizing that is typical for Islam.nu is also apparent in relation to COVID-19.

PRO-KONTRA PEMAHAMAN GERAKAN ANTI-BID’AH KELOMPOK SALAFI

The anti-bid'ah doctrine that has been brought up by Salafi groups in Indonesia is not easily accepted by other Islamic groups. Bid'ah is understood by the salafi movement as something new or made up in a religion that does not have the example of the Prophet Muhammad. Some Islamic groups that are not fully in line with this understanding are traditionalist Islamic groups, Sufis and jama'ah tabligh. Not a few religious practices that are usually carried out by them are categorized as heretical and even heretical by the Salafi Movement. Puritanical religious ideas and tend to be radical with the idea of returning to the Koran and al-Sunnah, pure monotheism, without madzhab and ijtihad sometimes in the realm of application creates friction in the community. Several opinions from the scholars expressed in this study, especially from the salafi group. This study found the inconsistency of the Salafi group towards their anti-bid'ah principles and their application. This can be traced from the principle of returning to the text by not functioning ijtihad, qiyas and takwil. This research also explores various literature related to differences in understanding of heresy between salafi groups and the factors that make them different in responding to new practices in religion, especially what is called bid'ah hasanah.

Women Wearing Niqab in Sudan: a Growing Phenomenon

It has become obvious that the last two decades witnessed a progressive appearance of women wearing niqab among Salafi members. After 2013, and during a period of the regional crisis triggered by the Arab spring, the Salafi groups found a new ground in a traditional tolerant Sufi society. This augmentation of women wearing niqab is influenced by the rise of Salafi-Jihadi groups in neighbouring countries. It is also associated with international, regional and local factors. The gender issue is a barometer to observe the evolution of the Salafi quietist group of Ansar al-Sunna, present in Sudan since 1930, in a context of increased Salafi-jihadi groups in the country. Salafi groups become present in Sudan’s various religious spaces controlling the Qur’anic centres in all Khartoum cities. This paper explores the spread of the Salafi dress in Sudan through the lens of a Salafi group’s transformations.