Salafi Ideology Research Articles

Transformation of Ahlus Sunnah wal Jamaah Values: Between Spiritual Sustainability and the Risk of Commodification

This research aims to look for differences and gaps to find research gaps with previous research. To achieve this goal, the researcher asked the following research questions: first, competition for truth claims and the spread of Ahlusunah wal Jamaah, NU elites and Salafi elites to compete for influence in their preaching to Pasuruan society; secondly, Santri and the community became a source of struggle for influence for the commodification of NU elites. and Salafi elites in the political, economic and educational areas. Questions in the research will be asked of those who really understand and comprehend the themes raised in this research. This type of research uses qualitative research, with Alfred Schutz's phenomenological approach. The data used is primary data or main data. The data obtained comes from interviews with NU and Salafi elites, as well as city residents, as well as information taken from NU and Salafi books. Plus, field notes resulting from the observation process. The main data source is individual interview transcripts with NU and Salafi elites. The results of the research show that the form of commodification of Ahlusunah wal Jamaah Salafi ideology focuses on da'wah, namely returning Islam to the Koran and Hadith and an Islam that is free from heresy, superstition and superstition. The Salafi preaching model is not oriented towards practical politics; it collaborates with the Pasuruan city government.

Abu Abdullah al-Muhajir: ‘the jurisprudence of blood’ and the ideology of ISIS

ABSTRACT In this article, I argue that Abu Abdullah al-Muhajir and his book, ‘Issues in the jurisprudence of jihad’ (Masāʾil fī fiqh al-jihād), has likely been a major source of influence on the formation of the jurisprudential aspect of a new form of the Jihadi Salafi ideology which was epitomized by the practices of Abu Musab al-Zarqawi in the first place and of ISIS afterwards. I point out the similarities between al-Muhajir’s ideas and fatwas issued in his book and ISIS’s views and actions espoused and enacted later on in order to demonstrate how the book contributed to the making of the jurisprudential aspect of ISIS’s ideology. I pick three main themes, which I deemed to be representative of ISIS’s traits, to that purpose. The suicide attacks and civilian casualties that showed a dramatic rise after the invasion of Iraq in 2003 make up the first. The second one is the anti-Shia sentiment and attacks as they follow from it. The last one, maybe an ISIS signature among various intellectual lines and currents of Jihadi Salafism, consists of ‘savage’ or ‘brutal’ acts. Based on these three main themes, I aim to display the influence of al-Muhajir’s standpoints on ISIS’s ideology.

Patterns of Strengthening Conservative Muslims in the Middle of Culture WasathiyahMadurese Society: PAI Approach to Religious Moderation

Conservatism hits all religions, including Islam. Muslim conservatives have found momentum in the last decade as identity politics divides the nation. This study aims to describe the problem of depression in Muslim analysis amid the wasatiyyah culture of the Madurese people. This study uses a qualitative approach with the main data network of in-depth interviews with religious leaders, activists, academics, and the government. Also, direct data observations with the community with relatively long observations; researchers use documents from several online mass media, BPS data. The data collection technique was carried out purposefully, and data analysis was carried out using Aceberg's theory and U analysis. This study found that the pattern of strengthening Muslim destruction in Pamekasan was through the praxis of religious intolerance and aggressiveness, such as burning tourist attractions and besieging the homes of state officials. The action was carried out due to low knowledge, political sociology, and the influence of Wahhabi Salafi ideology. The most responsive Islamic organization is Nahdlatul Ulama (NU). Meanwhile, other mass organizations, such as Muhammadiyah,are less responsive to cases of violence of this kind.

Studi Akidah : Konsep Teologi dalam Pemikiran Asy’ariyah, Salafi dan Wahabi

The schools of thought from Asy'ariyah, Salafiyyah, Wahabiyyah have different but still continuous backgrounds. Therefore, this discussion is to provide an explanation of where the differences lie. The aim of this research is to use the Library Research method by utilizing data and literature in this writing. Ash'ariyah ideology emerged because of differences in Hasan Al-Ash'ari's understanding of the Mu'tazilah school which became a mandatory understanding of society at that time because it was supported by the Caliphate, he used a middle method, namely sticking to the Al-Qur'an and Sunnah but not ignoring it. Sense. The Salafi ideology developed by Ibn Hambal prioritizes the Qur'an and prioritizes the companions of the prophet or Salafus Salih and puts reason aside. Meanwhile, Wahhabiyah claims that faith, knowledge, deeds and worship according to their version are true, beyond their understanding they are called infidels.

Salafist Preachers Struggle to Affirm Allah Attributes in Anthropomorphism Verses on YouTube

The issue of anthropomorphic verses that describe God with human characteristics has been the subject of a long debate between the Ash'arism and Salafist groups. Ash'arism interprets these verses using ta'wil, but the Salafis reject this opinion because Allah can explain Himself, so ta'wil is prohibited. This kind of debate has become public consumption in this era because it spreads through social media, including YouTube. In this article, the author will discuss Salafist preachers' efforts in confirming Allah's attributes in anthropomorphic verses on YouTube, using a three-dimensional Critical Discourse Analysis (CDA) from Fairclough's perspective: micro-level, meso-level, and macro-level. In a micro-level analysis, the author concludes that Salafist affirm Allah's attributes in anthropomorphic verses without takyif and tahrif. In the meso-level analysis, Salafist preachers have an audience mainly Salafist followers. However, some viewers disagreed with the Salafism of NU followers and wrote criticism in the comments column. In macro-level analysis, the Salafist rejection of ta'wil is part of the spirit to secure the authority of Islamic texts, based on the understanding of the salaf. Many people follow the Salafi ideology because The Kingdom of Saudi Arabia supports the Salafists by creating cadres from each country through education so that their ideology spreads throughout the world.

Are religious actors relevant in the prevention of violent extremism?

It is common in public discourse in Europe to draw a direct line between a strict observance of Islam and the jihadi Salafi ideology. Thus, the correlations that may exist between “quietist” Salafism and jihadism are used to justify the surveillance of communities labelled as Salafi. However, the main findings of the research we present in this Nota Internacional on the Muslim communities in the Catalan municipalities of Reus (in the province of Tarragona) and Salt (Girona province) question the use of the Salafi label among scholars and the police. They also reveal the part religious and social actors play in the Muslim community. From this standpoint, we can see how religious actors could perform a major role in prevention of violent extremism (PVE) strategies, not just as potential informants as has been the case in the past, but also as real agents for the implementation of these strategies.

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.

Salafi Madrasas: Ideology, Transformation, and Implication for Multiculturalism in Indonesia

<p class="06IsiAbstrak">Suspicion of Salafi as terrorist and extremist organization increased after 9/11. Many studies have found that the Salafi ideology contains an exclusive and harsh doctrine of Wahhabism. This article examines the Salafi madrasas which was initially exclusive, rigid, conservative, and anti-state symbols, then transformed into a formal Islamic school that is modern and professional in management, as well as integrating the national education curriculum with Islamic curriculum (<em>diniyyah</em>/boarding school) as a strategy to gain state recognition. Although it is not carried out in all Islamic educational institutions it manages, the transformation of the Salafi madrasas is intended to remove the suspicions of the people who consider them terrorist and extremist group. Therefore, this article also explains the Salafi typology which is divided into two based on the movement model, namely the Ideological Salafi (Purification) and the Jihadist Salafi. Through the multicultural education approach that was written by Bikhu Parekh, this research suggests the implications of the ideas of salafism that are disseminated to the multicultural Indonesian society. This research finds that the Salafi campaign in Indonesia has not completely failed. Salafi madrasas have succeeded in transforming through curriculum integration which aims to reject public suspicion that they are terrorist organizations, in fact this strategy actually attracts upper-middle class people to send their children to Salafi madrasas. </p>

Purifying the Religion: An Analysis of Haram Targeting among Salafi Jihadi Groups

Islamic law denotes as haram any forbidden behavior, object, beverage, or food. Despite subscribing to a similar Salafi ideology, very few jihadi groups use violence against haram targets (e.g., brothels, casinos, statues, liquor stores, mixed sex schools, and gay clubs). This study argues that haram-centered violence unites ethnically-mixed jihadi groups by fostering a superordinate Islamic identity that enables them to overcome their collective action problems. As a result, ethnically-mixed Salafi jihadi groups deploy haram targeting much more than homogenous ones. Using new disaggregated group-level data, our analyses demonstrate that the ethnic structure of Salafi jihadi groups shapes haram targeting, both in Dagestan and on a global scale. The article discusses these findings and directions for future research on religious violence.

Общественное мнение о роли примечетских школ в противодействии религиозному экстремизму (на примере Дагестана)

The religious revival and religious education are the most important issues for modern Russian society. The confessional revival manifests not only in the possibility to demonstrate the attitude toward the religion (believer / non-believer), but also in the emergence of radical ideas in the mass consciousness, especially among the younger generation. It is expressed in the manifestation of the extremeness of consciousness, moreover, of religious consciousness, which lead to the practices of forceful resolution of the problems. Empirical data show that the population of Dagestan sees in the mosque school, as an initial segment of Muslim education in the Republic, a potential to oppose radical ideology in modern Dagestan society.  The respondents underline that the maktab teachers raise true Muslims, actively opposing the appearance of destructive phenomena whith religious connotation in the society. At the same time there is a statistically small part of respondents, who critically assesses the role of maktabs in opposing Salafi ideology. The results of the expert survey indicate that the state of the absence of the educational structures control over Muslim education and the ideological attitudes of the maktab teachers create a fertile ground for the emergence of Salafi ideas among the students. The respondents suggest the parents of pupils to control the learning process in the mosque school in the framework the of the Russian Federation laws.

“True, Masculine Men Are Not Like Women!”: Salafism between Extremism and Democracy

Whether we should understand Salafism in general as a security threat, as extremist, and as un-democratic and of concern to authorities is a debated question. In the article, this policy-oriented objective is addressed through an analysis of a specific non-violent Salafi ideology in Sweden, which is compared to the Swedish government’s definition of gender equality. The basic argument in this article is that we can use words like “extreme” as relational concepts, which makes them analytically useful, i.e., when the benchmark is clearly defined.

The History of Al-Maturidy Theology In The Volga Region

Al-Maturidy theology has been considered as a traditional creed for many regions in the world, including Volga region of Russia. Throughout the Soviet period, Muslims in Volga were forced to practice their religion in secretive manner, which eventually caused an interruption in the chain of spiritual continuity. But, after the collapse of the Soviet Union, Muslims in Volga started to return to their ethno-confessional tradition. At the same time, the theological tradition had to compete with the Salafi ideology which begun to arrive in the region from abroad. As such has triggered the Muslim proponents of Maturidy traditions to reclaim their heritage. This study aims at tracing the historical process of the origin and development of Maturidy thought in the Volga-Ural region. It uses descriptive and comparative methods and the theory of continuity and changes. Observing the chronological sequence, the study traces the process of the origin and development of Maturidy ideology. The chronological scope of this study is limited by the period from the tenth century until our time. The study reveals that the al-Maturidy's teachings in the region for all periods of historical development have experienced five periods. Three periods show a rapid development stage and two periods experience a decline.

Population-Centric Counterinsurgency in the Age of Salafi-Driven Insurgencies

Abstract This article explores the relevance of the dominant, population-centered, counterinsurgency doctrine in an era dominated by Salafi-inspired state challengers. Building on Weinstein's (2007) argument, I argue that an insurgent group's emergent nature, shaped by its origin, affects how it will operate and the kind of strategy most likely to defeat it. I investigate the plausibility of my claims through an examination of Boko Haram. I demonstrate the disconnect between Boko Haram's Salafi ideology and its objective of establishing a caliphate, on the one hand, and the strategy of dialogue and socioeconomic reforms to end the insurgency, on the other. In light of this disjuncture, I argue that the key to Boko Haram's defeat lies in the mobilization of international military and intelligence resources to strengthen the Nigerian government's enemy-centered counterinsurgency operation against the group.

IDENTITY CRISIS, CONTESTATION, AND CONFLICT WITHIN THE HADRAMI COMMUNITY OF AL-IRSYAD 1990-2007

At reformation era the identity crisis amongst the members of Al-Irsyad became manifest which directed to split in 20027. This article aims to analyze the Hadrami, the community of Arab descendent, at dealing the issues of Islam and the state at the period of 1990s – 2007. This research find out that at Reformation era, some members of Al-Irsyad suffered from disorientation manifested in the form of internal conflict, contestation, and then split in 2007. It started from the infiltration of the contemporary Salafi which causes its members diverted from the early goals of Al-Irsyad. These disorientated members, based on the Salafi ideology, made movement claimed as a kind of khittah, that is to restore the organization in line with the early goals of Al-Irsyad. This movement, then, created conflict and contestation within Al-Irsyad which 1n 2007 resulted in the split of organization into Al-Irsyad al-Islamiyah and Perhimpunan Al-Irsyad.Key words: Al-Irsyad, Hadrami community, identity crisis, Split, Salafi.

The limit-experience and self-deradicalisation: the example of radical Salafi youth in Tunisia

ABSTRACTThis article gives an example of self-deradicalisation from Tunisia. It addresses the potential of radicalised individuals to de-radicalise themselves from within the Salafi doctrine with no external interventions, in comparison with the state’s religious rehabilitation approaches to tackling radicalism which not only fail but are also counterproductive. Deradicalisation could, of course, involve a more comprehensive rejection of Salafi ideology. This article suggests that an effective type of deradicalisation that is more likely to make the desired change possible is one in which there is a gradual modification of some attitudes and behaviours without abandoning the whole underpinning Salafi ideology. Referring to the personal narratives of 28 individual Tunisian Salafis, the article identifies phases of radicalisation and deradicalisation as the individual voluntarily moves from embracing radical ideology to a more critical understanding and practice reflecting on personal and interpersonal experiences of being radicalised. The research shows that the process of self-deradicalisation is reflective of Salafi youth experience of engagement with radicalism and is more likely to happen in societies that allow political expression and individual freedom that invoke individuals’ critical thinking.

SALAFISME DI INDONESIA : IDEOLOGI, POLITIK NEGARA, DAN FRAGMENTASI

Taking the focus of Salafism study in Indonesia, the article is intended to analyze the important shifts of the Salafi ideology in responding to regional and international political situations, particularly in relation to state policy which has resulted in a wide range of theological implications and pragmatism of the Salafi doctrine., The article also aims to place correctly about the existence of Salafi factions in Indonesia. Implementation of a non-monolithic Salafist ideology in Saudi Arabia has created a polemic and conflict that brought influence and resonated rapidly to the emergence of new forms of Salafism in Indonesia that not only used their approach to religion but also state ideology. Interestingly, fragmented Salafism in Indonesia into some of these factions initially began only from the doctrinal problems to spread into personal and even financial problems.

Attitude Toward Khilafah Establishment:Causal Model of Muslim Fundamentalist Groups in Indonesia

Some Islamic groups think that Islam should be the foundation of the state, and that the system/form of state compatible with Islam is khilafah (an Islamic state encompassing the whole world) and enforcing sharia (Islamic laws) as the constitution. This study aims to test theoretical model about attitude toward khilafah establishment (political attitude) in three Islamic fundamentalist groups. Based on social identity theory, system justification theory and social cognitive motivation approach, this study tries to understand how psychological needs (thee need of uncertainty avoidance and the need of threat management), Islamic ideologies (salafi ideology and daula Islam ideology), and group identification influence attitude toward khilafah establishment and sharia enforcement. Analyses of data from 384 members of JAT (Jamaah Anshoru Tauhid), MMI (Majelis Mujahidin Indonesia) and HTI (Hizbut Tahrir Indonesia) who participated in the research showed a fit in each group between the proposed model and data. Each group showed variability in strength of structural relationshop between variables. Results of this study give theoretical and empirical implications about political attitudes of spme Islamic fundamentalist groups in Indonesia.

Mutilating the Past -- The Islamic State and the Last Song of History

The deliberate destruction of cultural property in Iraq, Syria and Libya by the Islamic State (ISIL) has provoked widespread condemnation from all quarters with the Director-General of UNESCO calling such a campaign “a form of cultural cleansing”. Academic experts, war veterans and professional archaeologists, all agree that the religious motivation from the fundamentalist Salafi ideology is merely a camouflage for this antiquarian carnage, the real purpose of which is to secure economic resources for the terrorist organization by the looting and black marketing of historical artifacts. According to Newsweek, sale of ancient relics now represent the organization’s second largest source of funding, running into hundreds of millions of dollars. In this paper, the authors analyze the destruction of cultural properties carried out by the ISIL in the past and associated violation of the provisions of the Hague Convention, the international ramifications of such actions and their aftermath and also the dangers faced by the remaining UNESCO World Heritage Sites in these countries from the ongoing armed conflict.

Дaғдaрыс теологиясы және қоғaмдық қозғaлыс ретінде сaлaфизм. Сaлaфилік идеология және ислaм әлеміндегі ықпaлы турaлы сaрaптaмa

Дaғдaрыс теологиясы және қоғaмдық қозғaлыс ретінде сaлaфизм. Сaлaфилік идеология және ислaм әлеміндегі ықпaлы турaлы сaрaптaмa

Salafism in Lebanon: from apoliticism to transnational jihadism

Introduction 1. The Creed, Ideology, and Manhaj (Methodology) of Salafism: A Historical and Contemporaneous Framework 2. The Path to Salafism 3. The Quietest Salafi Ideology of Sheikh Sa'd al-Din Muhammed al-Kibbi 4. The Haraki (Activist) Salafi Ideology of Sheikh Zakariya 'Abd al Razaq al-Masri 5. The Emergence and Ideology of the Salafi-Jihadi Usbat al-Ansar 6. Salafism, Confessional Politics, and Shi'a Ascendancy: Al-Infitah (Opening Up) or The Rise to Rebellion? 7. The Sunni Leadership and Salafism: Political Expediency and Self-Denial 8. Salafism, the Divided House and the Syrian Rebellion: Jihad in the Path of Allah Conclusion Glossary Selected Bibliography Index