Salafi Group Research Articles

PARADOKS KOMUNIKASI-DAKWAH FUNDAMENTALIS SALAFI: KASUS MASJID NURUL JAM’IYAH JAMBI

This article aims to analyze the dawa-communication paradoxes of the salafi-fundamentalits by questioning of what is the da’wah form of salafi-fundamentalist, so it is often labeled as intolerant and the term of fundamentalism is accused of being negative? The study focuses on the case of Masjid Nurul Jami’yyah, Jambi. By using qualitative research conducted with interview, observation and documentation, this paper concludes that da’wah of the salafi group is strickly and rigidly done. They are using the top-down communication approach as a seculer model of communication that tend to force da’wah recipients, and ignoiring the Islamic communication model emphasizing egalitarianism and two ways communication giving the recipient the freedom to accept or reject the da’wah message. The paradox of the salafi dawah lies not in the character or substansce of fundamentalism that they stand for, but in the way of da’wa-communication they use. The term of fundamentalism has absolutely no problem in a person’s religious context. Conversely, improper preaching can make the term fundamentalism being negative.

The Sources of Public Support for A Violent Extremist Group: The Case of Lashkar-e-Taiba in Pakistan

This paper explores Pakistani public support for the Lashkar-e-Taiba (LeT,also known as Jamaat ul Dawa, or JuD), which is one of the most competent and lethal Pakistan — based and — backed militant groups operating in India and elsewhere in South Asia. Contrary to common perceptions that Islamist militant groups are inherently revolutionary, this study, using data from a country-wide survey of 7, 653 Pakistanis carried out in 2013, argues form a social psychology perspective that the sense of significance that a violent extremist group may bestow on its in-group members is the essential factor in conditioning sympathy and support for that group. We posit that the LeT, a Salafi group based in Punjab, is most likely to be supported by Salafis and Punjabis as these are the societal groups most likely to believe that the LeT accords them significance. By analyzing data from a novel dataset derived from a nationally-representative survey of Pakistanis, we find strong support for these contentions.

COMMUNITY ACCEPTABILITY TO THE SALAFI MOVEMENT

The study of Salafi is generally focused on the perspective of social movements with the political opportunity structure, resources theory, and collective action frames. The three approaches to social movement theory lead to the same estuary, which is an analysis of emerging factors and the development of a social movement. Unlike the previous studies, this article focuses on the acceptance of the Islamic community's acceptability patterns to the Salafi movement. The interesting phenomenon of this movement is the so massive infiltration occurring. The community is so rapidly accepting the style and the system of sustainability offered by various Salafi groups. This article uses a sociological approach to the basis of structural-functional and interactionist-symbolic theories of experience in both the individual and collective levels of the followers of Salafi. Methods of collecting data through interviews, observations, and documentation with the research subject of 30 members of the Salafi group are not grass-root. The results showed that structuralist-functionally, the phenomenon of public acceptability due to the currents of modernity, shifting the concept of the family, shifting the meaning of religious authorities, and ease of access to information technology. Symbolically-symbolic, the phenomenon is the result of individual interaction with the social environment and the search for alternative religious identity.
 Keywords: Salafi, Movemnt, and Islam

Jaringan Intelektual Dan Ideologi Pesantren Salafi Jihadi: Studi pada Daerah “Zona Merah” Terorisme di Bima

This article aims to investigate the relationship between Intellectual networks and ideological with the development of radicalism in the "Salafi Jihadi" pesantren. There are many typelogies in the pesantren that develop in the Bima Regency. Among them are Islamic boarding schools that are affiliated to the jihadi salafi group, such as the UBK pesantren. Intellectualnetworks and ideological allegedly contributed to the emergence of radical values ​​in the learning process in the pesantren. This study uses qualitative phenomenological methods, in which the researcher reveals data in accordance with the natural setting. While the data collection instruments used were in-depth interviews and all forms of observation. It was found in this study that intellectual networks are a network of knowledge that shapes the religious understanding of religious teachers in the pesantren. This network is formed through the scientific sanad of religious teachers at UBK pesantren with Islamic organizations outside the pesantren. This network is suspected as a container in supplying what is called values ​​or ideology. Ideology formation in a person is more influenced and determined by how strong the network that is closest to the individual is pushed.

PONDOK PESANTREN ISLAM AL-MUKMIN NGRUKI: STUDI TENTANG FAHAM KEAGAMAAN SALAFI

Ngruki pesantren is one which was founded on the basis of Salafi, i.e. the religious view which strives to purl Islamic teachings originated from Al Qur'an and As-Sunnah based on Salafi tradition and culture. The main theme of Ngruki pesantren is the purification of Islamic teachings as ad-Dien wa Daulah by upholding Islamic Syari'ah in a complete way. As Salafi group, there are a number of their teachings and doctrines which may look contradictory to the mainstream in the community. Salafi teachings and doctrines are being internalized more through hidden curriculum: taklim, tausiah, and the cultural environment of the pesantren. Due to the external factors, their socio-religious behaviors often emerge to the surface, and this is considered by certain people as the form of "Salafi radicalism."

Study on Social Cohesion of The Salafi Group in Banyumas District

The title of this article: "Study on Social Cohesion of the Salafi group in Banyumas". The purpose of this study was to determine and find out on social cohesion in the group of Salafi.The methods of this research was used by qualitative approach and its analysis of data using interactive methods. Results from this study: 1) That the Salafist Group came in Banyumas region approximately the 1980s. Formally, this group has no organization, so they do not have a leader, despite having members of the congregation. If a person be a leader, then the informal nature, and designated are their teachers. 2) Salafi groups are hard to get back to the Qur'an and Sunnah and follow what is done by the as-Salaf as-Ṣāliḥ (السلف الصالح ) as generation of Companions, Tabi'in and Tabi'it Tabi'in in conducting all activities of life; 3) The social cohesion within the Salafi group is so strong. It is caused by the similarity in following the teachings of which are known to them, recognition of the truths taught by their teachers, and intellectual relationship (study) conducted with its members continuously and do not want to learn except to their teachers.

Swedish Puritan Salafism: A Hijra Within

This article focuses a Swedish puritan Salafi group that advocates a clear stance against the immorality and impurity that they perceive the surrounding Swedish (or “Western”) society to represent. “Members” advocate a puritan Islamic lifestyle, based on what they perceive to be the examples of the prophet Muhammad and the “pious predecessors”. The article analyzes issues pertaining to segregation/integration and emigration (hijra), according to the official ideology, and attempts to probe into how the group negotiates their particular minority situation being Swedish Salafis. Questions often touched upon, more or less explicit, concern whether a Salafi at all should live in Sweden and how he or she should relate to the surrounding Swedish society and to “others”, those not considered part of the in-group. The article analyses ideological and normative claims and frames this within the contemporary Swedish setting and the presumed growth of Salafism.

HUKUM TOLERANSI KELOMPOK SALAFI TERHADAP KELOMPOK ISLAM LAINNYA DI KABUPATEN BANYUMAS

Islam as a religion has a doctrine full final, complete, comprehensive and universal, so that the texts that became the guiding principle is universally viewed as well. In the real level, especially in need of interpretation, often leading to problems of its own because each group has a flow that allows the results are different interpretations. This is like the Salafi group based its interpretation on groups considered heretical Islamic sects other, so that a constraint when a dialogue about the development of tolerance values. Despite the rejection of the dialogue is actually contrary to the Qur'an itself. Key words: Salafi, tolerance, interpretation, heretical innovation