Salafi Research Articles

Violence as a Tool

This article studies violence in the region of North-Western Africa in the 20th century, which witnessed a radical shift in the perpetrators of violence. While at the beginning of the century it was Sufi marabouts who issued the call to arms, in the course of the century they were succeeded by Salafi nationalists, Islamists, and jihadists. The motivations for violence also changed. In the first half of the century, acts of violence committed by Muslim groups in the region often had a “side” agenda and were used as a tool by Sufi and Salafi to achieve some un-religious goals. Later, following changes in the whole Muslim world, violence became a tool of religion, used by Islamists and Salafi movements to hijack the system. The explanation for these changes lies not just in theregion itself but also in its changing political and religious landscape.

Salafism, neo-salafism, and post-salafism. Evolutions of a radical current of Islam in France

ABSTRACT The issue of Salafism has become central to public debate in France today. While the Salafi movement in France has been portrayed in politics and media alike as a major security threat opposed to republican principles, its sociology reveals more complex patterns than one of radicalism alone, especially from a long-term perspective. An empirical analysis of discourses, behaviours and mobilization strategies within these puritanical fundamentalist communities leads us to hypothesize that since the early 2000s, the radicalism initially displayed by Salafism has proved unsustainable. Through looking at the long-term life trajectories of Salafi believers, we propose an overview of the different biographic scenarios that characterize these actors. What can we say about the way in which they have reinforced, reformulated, nuanced, or broken their ties with their Salafi socialisation? We show that Salafism in France today can be characterized as a fundamentalism diluted by a broader global dynamic of distrust towards violence and classic forms of political militancy, while at the same time maintaining claims to certain forms of religious radicalism. Based on a micro-sociological approach, we examine whether the respective prefixes ‘neo’ or ‘post’ most accurately characterize the long-term evolution of French Salafism.

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).

Development of Environmentally Inspected Boarding School Curriculum at Integrated Salafi Boarding School

This article aims to describe research on Darussyifa Al-Fithroh YASPIDA Sukabumi Integrated Salafi Islamic Boarding School, an Islamic educational institution that is committed to developing an environmentally sound Islamic boarding school curriculum. This curriculum aims to provide students with an understanding of the importance of protecting and preserving the environment in the context of Islamic religious teachings. The development of an environmentally friendly pesantren curriculum at Darussyifa Al-Fithroh YASPIDA Sukabumi Integrated Salafi Islamic Boarding School was carried out through several stages. First, identify the needs and potential of the environment around the pesantren. This is done by conducting environmental studies which include analysis of natural conditions, natural resources, and existing environmental problems. After identifying environmental needs and potential, the next step is to formulate learning objectives that are oriented toward developing students' awareness and responsibility for the environment. The objectives of this lesson include understanding the importance of preserving nature, using natural resources wisely, and efforts to reduce negative impacts on the environment.

Factors Affecting the Rise of the Muslim Brotherhood in the Parliamentary Elections in Kuwait 2023

Abstract This article seeks to shed light on the rise of the Muslim Brotherhood in the Kuwaiti parliamentary elections of 2023. It identifies a number of structural factors behind the increase in the number of Muslim Brotherhood deputies: the weak coordination of the Salafist movement; the return of Sheikh Ahmed Al-Fahd Al-Sabah to the government; and Recep Tayyip Erdogan’s victory in the 2023 Turkish presidential elections. The article is based on fieldwork collecting data from primary sources, including the official electoral data issued by the Ministry of the Interior and the Kuwait News Agency, in addition to meetings with political candidates and activists in Kuwait. It concludes that the dominance of conservatives in the Kuwaiti parliament has played an important role in the composition of the Kuwaiti government, which is dominated by the Muslim Brotherhood. This will determine the nature of the future relationship between parliament and government.

Pandangan Lembaga Keagamaan Kota Medan Tentang Ajaran Islam Salafi dan Kristen Kharismatik

This research aims to describe what is meant by Salafi Islam and Christian Christianity and what the MUI views regarding the teachings of Charismatic Islam. This research is a type of library research. This research uses a phenomenological approach with comparative theory. The phenomenological approach seeks to let reality reveal itself naturally. The data sources for this research are library materials in the form of books, writings, encyclopedias, journals and other sources relevant to this topic. The results of this research show that Salafi and Charismatic Christian teachings are two religious sects that have quite striking differences in beliefs, practices and approaches. theological. According to the view of Islamic scholars, Salafis prioritize a literal and literal understanding of the Qur'an, emphasize monotheism, and reject the practice of heresy. They try to maintain Islamic practices which they believe are in accordance with the initial teachings. On the other hand, Charismatic Christians prioritize spiritual experiences and the gifts of the Holy Spirit in Christian life. They believe that the Holy Spirit is active in providing gifts such as speaking in tongues, spiritual healing, and other charismatic experiences.

İran, Arabistan ve Amerika'n Ulusal Çıkarları Tipolojisi Bağlamında, 21. yüzyıl Orta Doğu'sundaki Yemen Krizinin Nedenlerinin Analizi

The purpose of this study is to analyze the causes of the Yemen crisis by focusing on the national interests governing the relations between Iran, Saudi Arabia, and the United States. If the cooperation or non-cooperation of actors over national interests does not lead to conflict, the national interests are parallel. If there are conflicts between them to achieve the national interest, they have conflicts of interest. If they cooperate in achieving national interests, they have a common national interest. And if the intensity of the conflict between actors is less profound than the conflicting national interest and they seek areas of influence for themselves, their national interests are of a discordant kind. Accordingly, the research raises the question of the causes of the Yemen crisis by focusing on the conflicting, parallel, common and discordant national interests of Iran, Saudi Arabia, and the United States in the 21st-century Yemen crisis in the Middle East? By collecting documentary information and explanatory research methodology, Firstly, it sees the cause of the crisis in the common national interests of Saudi Arabia and the United States and sees al-Qaeda's security, energy, and counterterrorism as the triangle of the Yemen crisis, a handicap for the cause The second cause of the crisis is the discordant national interests of Iran and Saudi Arabia and considers the confrontation of The Discourse of Iranian Shia Islam and the Saudi Salafi Islamic discourse in the Yemen crisis as also disabled for the cause. And the last cause of the Yemen crisis is Iran's conflicting national interests with the United States, and its effect is to deter Iran from infiltrating the 21st-century Middle East Yemen crisis.

Dinamika Gerakan Dakwah Salafi pada Masyarakat Multikultur di Indonesia

This journal article discusses the dynamics of the salafi movement in Indonesia. The phenomena of the salafi movement experience various social dynamics in people's lives, ranging from denial to open attitude and acceptance of society in social reality. The purpose of this study is to analyze the dynamics of the dakwah salafi movement, and analyze the inclusion of people in the salafi movement. The method used in this study is a library study. It was obtained from this study that several public groups who rejected the existence of the salafist movement judged them to be violent, extreme, radical, and so on. On the other hand, the conversion of the dakwah methods of the salafi movement successfully shapes public inclusion and makes the salafi movement acceptable to people. Even relationships that are awakened between religious and religious denominations demonstrate social harmony.

Salafi Movement Post-Conflict Ambon: A Search for Identity in Maluku

This article provides an overview of the development of contemporary Salafi movements in Maluku following the 1999 conflicts. The emergence and spread of the Salafi movement in this region has been significant over the past two decades, extending throughout Muslim communities in Maluku. This article explores the origins and connections between the Salafi movements in Maluku and nationwide and examines how local Muslims have responded to these developments. Through qualitative analysis using descriptive methods, data was collected through observations and interviews with key figures from both within the Salafi community and local community leaders. The findings show that the presence of the Salafi movements in Maluku is notable, particularly through their involvement in education and politics (da’wah). These movements can be characterised as purist while also encompassing educational, social, and political dimensions within Malukan society. The multifaceted approaches employed by this group have contributed to its growing acceptance among local Muslims.

From Radical Labels to Moderate Islam: The Transformation of the Salafism Movement in Jakarta

The contemporary Salafist movement in Indonesia began to develop in the 1970s. In its development, the Salafist movement later gave rise to various factions. One of the results of the dynamic and contestation of these various factions was the emergence of religious moderation movements of Salafists. This article tries to track and analyze the religious moderation movements of Salafists. This article uses historical and qualitative methods with a case study approach. The results of the study showed that the singular Salafi ideas that emerged at the beginning of the establishment of urban Salafists adapted. This adaptation can be seen in the acceptance of the Republic of Indonesia and democracy even within the framework of Sharia and the presence of moderation or anti-violence ideas.

SALAFI DA'WAH AMONG HIJRAH CELEBRITIES

Many Islamic movements have emerged with a different style from the mainstream. One of them is the Salafi movement. Although many parties reject Salafi preaching, not a few can also accept it, one of them is a group of artists who are growing their religious passion. They are known as hijra celebrities. This article discusses the process of acceptance of Salafi da'wah among hijra celebrities. This research is field research with a descriptive qualitative approach. The primary data of this study were obtained from in-depth interviews with preachers and celebrities who attended Salafi recitations. The research subjects were determined purposively after observing several Hijra artists. This research also utilizes various literature related to the Salafism theme and the phenomenon of Hijra celebrity. The results show that social media plays an important role in encouraging the development of the Hijra movement. Social media has connected Hijra celebrities with Salafi preachers. Some of the celebrities interviewed admitted that their interest in attending Salafi studies grew after listening to recitations through social media. Thus, Hijra celebrities are actively seeking and receiving Salafi preaching.

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.

Salafi Islamic Education: Teaching Methods, Traditions and Ideologies in Lombok Boarding Schools

This research highlights the urgency of investigating teaching methods and curricula in Salafi educational institutions, specifically Ma'had Dar al-Qur'an and al-Hadith al-Majidiyyah al-Syafi'iyyah Nahdlatul Wathan Lombok. Despite the rapid development of modern curriculum and teaching methods, this institution maintains a traditional approach with seated learning and a classical curriculum. This study is a qualitative research focusing on literature and sources related to conventional Salafi education. The findings are as follows: Firstly, the institution's traditions persist, maintaining the study of classical Islamic texts through talaqqy or halaqah, teacher reverence, knowledge transmission, moral behavioral norms, and haflah. Secondly, the fundamental ideology is rooted in Islam, ahl al-Sunnah wa al-jama'ah, influenced by the theological thoughts of Imam Abu al-Hasan al-Asya'ri and Abu Mansur al-Maturidi in Aqeedah and the philosophical thoughts of Imam al-Ghazali and Imam Junaid al-Baghdadi in Sufism. Thirdly, the Institute's vision is to produce knowledgeable Islamic cadres proficient in the Quran, Hadith, and Salafusshalih texts. This research provides valuable insights into Salafi Islamic education in Lombok and its broader implications for education and society, enriching our understanding of the dynamics of Salafi Islamic education in a specific local context.

Puritanism Islam in Indonesia

Salafism is a transnational Islamic movement that has spread worldwide, including in Indonesia. Etymologically, the term ”salaf” refers to the past or what occurred in previous times (Ma’luf 1986: 346). In addition to ”salaf,” the words ”salafiah” and ”salafi” (plural: ”salafiyun”) are widely used by scholars. ”Salafiah” refers to the teachings of the pious ancestors (”salaf al saleh”), while ”salafi” refers to the followers of these teachings (al-Thalibi 2006: 8). Currently, Salafism has evolved into an Islamic school of thought that regards true Islam as being attained only through imitating the interpretations and practices of the pious predecessors (salaf al salih) (al Bouty 1998: 9). The salaf al salih is considered an exemplary model of Islam. The spread of Salafism with the aim of purifying Islamic teachings and practices is referred to as the Salafi movement. Some scholars argue that Wahhabism in Saudi Arabia is another name for Salafism, as it can be traced genealogically from the salaf al salih—Ibn Taymiyya—Muhammad ibn Abd al Wahhab—and some prominent scholars from Saudi Arabia and Yemen. This research will focus on various aspects of Salafism, including its spread, da’wah strategies, and how its beliefs are presented in a manner that is appealing and accepted by people. The study follows an interpretive paradigm and utilizes the phenomenological approach to address the research problem. The data for this study will be collected from key figures and members of the Salafi movement in Wakatobi, as well as from local clerics, government officials, and relevant documents related to the research problem. There are at least three methods for collecting the data that we use in this study.
 Keywords: Puritanism, Islam, spread, movement, Salafiyah

The salafi da’wa movement in Jakarta from the perspective of media glocalization

Salafi is a transnational Islamic movement. In Indonesia, the spread of Salafism is influenced by graduates from the Middle East. As a conservative movement, the Salafi community in Jakarta has been different from its early days. Today they are a movement that enjoys modernity and negotiates its ideology. This research aims to investigate and analyze the occurrence of glocalization on the global ideology of the Salafi movement with local aspects in Jakarta, and to what extent this glocalization influences the transformation of their dakwah media to localize their ideology for acceptance on a local scale. This research uses the theory of glocalization through media by Jan Servaes and Rico Lie. The first concept of glocalization through media theory explains it from a transformationalist perspective. Second, this theory explains hybridization in glocalization. Third, it explains globalization, localization, and cultural identity. The three concepts in this theory become a reference in research related to the Salafi da'wah movement in Jakarta. The results of the discussion and analysis of the glocalization media of the Salafi da'wah movement in Jakarta show that in responding to globalization, the Salafi community at the Nurul Iman Blok M Square Mosque is transformationalist. They hybridize their global ideology by negotiating the Pancasila ideology which is a local ideology so that the process of glocalization of da'wah can be accepted by the local community. Through the media, one of their preachers also hybridizes ideology with a display that represents local symbols by wearing a black skullcap or national cap that is identical to the Indonesian cultural cap. Salafi communities in Jakarta also hybridize their fundamental ideology with media products as global or Western products in the context of media glocalization.

Quran interpretation methodology, new media, and ideological contestation of Salafi in Sambas

AbstractThis article elaborates on the Salafi youth movement in the village of Sambas. Salafi youth in rural areas adopted the strategy of urban Salafi movements by utilising new media to convey religious messages. Through social media, Salafi youth convey religious understanding in rural areas. This article shows that the presence of Salafis in rural areas has influenced religious dynamics and given rise to contestations of religious ideology among Muslim communities in rural areas. This research article uses qualitative research with a phenomenological approach conducted in several villages in Sambas. The source of data contained in this study was obtained through interviews, observations and documentation from the research team in Sambas, West Kalimantan Province, Indonesia. The data analysis technique uses condensation, that is, all the data obtained without having to reduce it because the research team considers all the data important in this study.Contribution: Scholars in the fields may benefit from the findings of the research, as it provides a new perspective on the Salafist youth movement in rural areas amid religious moderation. Salafist youth in rural areas learn Islam only through YouTube and social media, and this makes fanaticism excessive, which has the effect of blaming each other on traditional Islamic groups in the countryside.

The Leadership Planning and Education Quality of Salafi Islamic Boarding Schools

Salafiyah Islamic boarding schools aim to teach and practice the Al-Qur'an and Al-Hadith based on understanding the best generation. The issue of leadership regeneration and education quality is the weakness of Salafi Islamic boarding schools (IBS) because it is carried out suddenly and seems to lack attention. Integrating these educational goals requires leadership and quality based on planning so they can compete equally with other educational institutions. The research aims to analyse leadership planning in achieving Salafi IBS. The research method uses qualitative with a grounded theory approach at the Salafiyah At-Thahiriiyah IBS in Serang City and data collection by interviews and literature study. The research results show leadership planning and quality of education in Salafiyah IBS through increased leadership training, scientific capacity and education quality standards in Salafiyah IBS. There is a strengthening in the leadership planning of Salafiyah IBS through gradual leadership regeneration. The implications of research by strengthening leadership planning on the quality of education can use a design thinking approach that will help solve internal problems through leadership training, scientific capacity, gradual regeneration and education quality standards in Salafiyah IBS.

History of Islamic Civilization in Post-Independence Indonesia

Background. Islam is a religion that prioritizes the principles of truth and justice for all its adherents. Factors that encourage Muslims to achieve independence are ideological, political, economic, social and cultural factors. Islam has an important role in the development of education in Indonesia. There are three sectors of Islamic education in Indonesia, namely formal, informal and non-formal. Purpose. The purpose of this research is to find out 1.) The history of the development of Islam in Indonesia after independence. 2.) The impact of the development of Islam in Indonesia. 3.) The process of development of Islamic civilization. So from the description above, the author will explain how the development of Islam in Indonesia after independence, what caused the emergence of the Islamic renewal movement, especially in Indonesia. Method. This research uses the type of literature study (library research). The data collection technique carried out in this study uses a study of bibliographic sources from books and articles in scientific journals related to the subject matter, reading data with the thoughts of experts with a constructive approach and interpretation of the contents of the main discussion related to the development of Islam after independence. Results. After Indonesia's independence in 1945, Islamic civilization in the country continued to develop and made significant contributions in various aspects of life. Conclusion. After independence, Islamic education was one of the key points in the development of Islamic civilization in Indonesia. The thinking and writing of Indonesian Islamic intellectuals also developed with many studies, writings and translations of classical and modern Islamic works. The Salafi movement that insists on returning to the teachings of Islam is considered to be fully associated with the salafushalih (early generations of Islam), and emerged and developed after independence.

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

Traditional Islamic Religious Practice Arguments: Criticism of The Concept of Bid'ah of Islam Salafi-Wahabi

This paper discusses traditional Islamic criticism of the concept of heresy in Salafi Islam, categorizing every new act in religion as iconoclastic heresy. Based on this concept of heresy, ritual ceremonies and practices of traditional Islamic religious traditions are classified as acts of heresy. Through literature research based on literary document sources using abstractive inductive logic methods and content analysis, this study found that ritual ceremonies and practices of traditional Islamic religious traditions are not acts of heresy because they are based on theorem (al-Quran, hadith and allegiance) it is new. New actions (mutants) are categorized as bid'ah if they conflict with the Quran, hadith, and a tsar. Traditional Islam criticizes the concept of heresy in Salafi-Wahhabi Islam for being ahistorical because several traditions show that the innovation of a friend, tâbi'u tâbi'uttab'în, while this innovation was not ordered and practiced by the Prophet; instead, was carried out by the generation of the Salaf.