Transnational Islamic Movement Research Articles

Dinamika Transformasi Tasawuf Era Modern: Neo-Sufisme dan Gerakan Islam Transnasional

This article examines the dynamics transformation of Sufism in the modern era. Sufism in the modern era appears running into transformation both in terms of its concept and movement. From the aspect of the concept of Sufism, modern Sufism is running into a transformation, namely neo-Sufism. Likewise, in the network aspect of the Sufism movement in the modern era, Sufism moves dynamically, from a local movement to becoming a network of transnational Islamic movements. This research is qualitative research using transnationalism theory as an analytical tool and historical studies as an approach. In this research, at least two findings were found. First, the presence of neo-Sufism is a form of transformation of classical Sufism teachings. The concept of neo-Sufism tends to be balanced (tawazun) between exoteric and esoteric aspects and can be a spiritual alternative for urban Muslim communities. Second, modern Sufism can be categorized as a representation of a transnational Islamic movement, as a non-governmental movement structured across countries in terms of thought, spiritual and political movements. The main route behind the transnational Islamic movement of Sufism is through da'wah, trade and immigrants. Keywords: Sufism, Neo-Sufism, Transnationalism, Transformative

TRANSNATIONAL ISLAMIC MOVEMENTS IN INDONESIA

Transnational Islamic Movement is a new vocabulary in academic view. This movement tends to focus on ideological ideas that side with Muslims all over the world. The main factor in the emergence of the Islamic Movement in Indonesia is because Indonesia is a country with the most adherents of Islam in the world. This study reviews the Transnational Islamic Movement in Indonesia. It aims to find out the history of the Transnational Islamic Movement and whatever groups exist in Indonesia. The type of this research is historical research. In this research, the authors review the premises and practice of the historical method to understand how it came to be. The result is the discovery of Islamic groups such as (1) Wahhabism, (2) Ikhwanul Muslimin, (3) Hizbut Tahrir, (4) Jihadi, (5) Da'wah Salafi and Sururi, (6) Tablighi Jamaat, and (7) Syiah.

Transnational religious actors and international order – the case of the gülen movement

This paper seeks to illustrate how religion can affect international relations and international order. Given that religion has been neglected as an important factor in political science, and then in theories of international relations, this paper will try to provide a modest contribution to the study of religion in the theory of international relations by analyzing the influence of transnational religious actors on the existing international order. The transnational religious actor analyzed in this paper is the Gülen Movement – Hizmet Movement. Hizmet Movement is a transnational Islamic movement formed in the Republic of Turkey in the 1960s by the former Turkish Imam Muhammad Fethullah Gülen. Today, this Islamic movement has many institutions, organizations and members around the world. The Gülen Movement aims to create a transnational society - the Golden Generation of Ideal People (Altın Nesıl), and thus represents a challenge for the existing international order.

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

Memahami Gerakan Islam Transnasional (Studi Kasus di Indonesia, Brunei, dan Thailand)

This article aims to understand the transnational Islamic movement with a focus on three countries: Indonesia, Brunei, and Thailand. Transnational Islamic movement refers to the flow and influence of Islam that transcends national borders and has significant impacts on the social, political, and religious developments in the involved countries. This case study will discuss the key characteristics of the transnational Islamic movement in Indonesia, Brunei, and Thailand, as well as the factors influencing its development. Additionally, the article will also analyze how this movement plays a role in shaping the Muslim identity in these three countries. The research methods employed in this article are descriptive and comparative analysis. Data is obtained through literature studies and document reviews. The research findings indicate that the transnational Islamic movement in Indonesia, Brunei, and Thailand exhibits different characteristics depending on the respective countries' histories, cultures, and political situations. Factors such as migration, social media, financial support, and political issues play crucial roles in the development of this movement. In conclusion, the transnational Islamic movement has significant impacts within the contexts of Indonesia, Brunei, and Thailand.

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.

Naqshbandīs and the Muslim Brotherhood: Diaspora and the Rise of the Political Islam in Modern Turkey

Abstract The secularizing reforms of the republican elites in modern Turkey encountered Islamic resistance orchestrated by Naqshbandīs, who were declared enemies of the regime, repressed, and banned. The literature on how Turkish Islamists and the Naqshbandiyya have responded to republicans predominantly deals with either how they withdrew into a sort of diaspora or how they submitted and/or adapted to the republican regime. The consensus has been that Naqshbandīs played a role in inhibiting the infiltration of radical Islamic ideologies in modern Turkey. However, there is a lacuna in the literature on the Naqshbandī diaspora outside Turkey and its cooperation with transnational Islamic movements in building networks of resistance to secularism. Addressing this gap, this paper argues that some Naqshbandīs evaded republican surveillance and bans by creating an Egypt-based diasporic community, developing an Islamic cadre intended to eventually re-Islamize the Turkish state, its politics and society. Based on the memoirs and biographies of the prominent figures of the diaspora in Cairo, the study uncovers the connection between the Naqshbandiyya and other Islamic transnational movements, principally the Muslim Brotherhood in Egypt, at the ideological and institutional levels from the 1920s to the 1980s, to show how this cadre emerged and subsequently shaped the character of Islamism in modern Turkey.

SHIFTING DAKWAH METHODS TO MATCH MEDIA TECHNOLOGY TRANSFORMATION

The advancement of communication technology has sophisticated all aspects of human lives, including Islamic dakwah (preaching) activities, for Muslim communities in Indonesia. As a result, several Islamic organizations in Indonesia try hard to match this advancement by using digital media for their dakwah to reach larger audiences and youth media-savvy generation. This article, by focusing on three Islamic organizations in Indonesia (Nahdlatul Ulama known as NU, Muhammadiyah, and Al Washliyah), addresses the question of how their dakwah activities and strategies respond to advancement of communication technology on a social media platform, YouTube. This study employs digital etnography by collecting the data from YouTube accounts affiliated to the three organizations. By using content analysis for data interpretations, this article finds that each Islamic organization has its own characteristics of virtual dakwah activities and strategies. NU focuses on the teachings of ahlussunnah wal jamaah and religious tolerance, Muhammadiyah emphasizes charity and business, while Al Washliyah aims to strengthen the faith and morals of the society. In addition, their virtual dakwah activities are also in the context of countering transnational Islamic movements that utilize social media for their dakwah.

AKAR TEOLOGI-POLITIK GERAKAN RADIKALISME ISLAM DAN TERORISME DI INDONESIA

The issue of Islamic radicalism and terrorism in Indonesia in the last three decades has become a very serious problem. Not only in Indonesia, the phenomenon of terrorism in the Islamic world appears as an expression of the political movement of some Muslims who make use of Islamic doctrines, political attitudes and political movements that tend to be radical and extremist. By utilizing qualitative research procedures and data collection techniques through library research, this article draws several conclusions. First, international radicalism network named Al-Qaedah and Al-Jama’ah Al-Islamiyyah have influence over terrorist network in Indonesia and other Islamic worlds. The actors are alumni of the Afghan war and a network that been fostered since the 1970s through Al-Jamaah Al-Islamiyyah. Second, contemporary Islamic radicalism and terrorism movements in Indonesia have ideological-political connections with transnational Islamic movements and ISIS in two orientations namely the khilafah and the Islamic daulah. Third, in the socio-political area, a literalist understanding of the texts to fundamentalism. Finally, Islam often becomes a political commodity. Islamic doctrine often become tools to gain power of conversely also become tools to fight against power. This article recommends that the Indonesian government support moderate Islamic movements as counter-radicalism and terrorism measure.

Grounding Aswaja: Efforts to Stem the Movement of Religious Radicalism in Nurul Islam Jember Boarding School

Ahlussunnah wal jama'ah itself is a teaching that adheres to the five sources of law. The five sources of law are the Qur'an, Hadith, Fiqh, Ijma', Qiyas. And Indonesia is a country with the largest Muslim population in the world, with the majority adhering to the teachings of ahlussunnah wal jama'ah (aswaja). This article reviews the efforts made by Educational Institutions to ground Aswaja's identity. In particular, the cultivation of the Aswaja identity was carried out to ward off the Transnational Islamic movement which is currently rife among teenagers, especially in educational institutions. This article examines the implementation of Aswaja learning material at Islamic Junior High School Nurul Islam. This implementation is an effort to strengthen the understanding of Wasatiyah Islam among students so that it is not easy to get caught up in radical takfiri teachings. This study uses field research (field research) with qualitative methods. The approach used in this research is a descriptive research approach. The results of the study showed that the implementation of the Aswaja material at Islamic Junior High School was carried out through three stages including planning, review, evaluation, and outreach to student guardians. In addition, the application of this Aswaja material contributes to increasing students' understanding of Wasatiyah Islam including its history, religious beliefs adopted, its amaliyah teachings, as well as other understandings that conflict with Aswaja or Wasatiyah Islam.
 

Rising Islamic Conservatism in Indonesia Islamic Groups and Identity Politics

Edited by Leonard C. Sebastian, Syafiq Hasyim and Alexander R. ArifiantoIndonesia entered the new order Era in the mid-1998 or post-Suharto era, which served as a significant transitional period that gave rise to a range of ideas, identities, and interests to the surface (Hefner 2005; Hasan 2006, 13; Hilmy 2010). One of them is the emergence of Islamic conservatism movements (Hilmy 2010). Consequently, the new and various transnational Islamic movements that emerged in that era have colored the landscape of Indonesian Islam. The term conservative itself refers to currents that reject progressive interpretations of Islamic teachings (van Bruinessen 2013). The separation of modernist and conservative groups cannot be separated from the current political tendencies in Indonesia, particularly in the quest for power. Political polarization using religion to mobilize the masses has been an inseparable thing in Indonesia (Warburton, n.d.). The post-Suharto era became one of the decisive elements since it did not accommodate the conservative spectrum of Islam (Mietzner and Muhtadi 2018).

Muslim-Christian Conflict and the Rise of Laskar Jihad: Tracing Islamophobia in Central Sulawesi – Indonesia

<p>This anthropological research investigates Muslim-Christian conflict and the rise of Laskar Jihad that affects Islamophobia in Central Sulawesi. Islamophobia appeared on the global political surface after the 9/11 tragedy, taking the world's attention to Muslim society. However, we cannot argue that, in recent decades, the media have depicted Muslim culture as backward, uneducated, bad, radical, terrorist, or with all negative images. Even so, Islam is often associated as a religion that supports violence and war. These illustrations depict Islamophobia as a global political threat. However, Islamophobia occurs not only in Western countries, but also in Indonesia, the country with the largest Muslim population in the world. This research explores the phenomenon of Islamophobia in Indonesia. The study focuses primarily on the island of Sulawesi, where the rise of Laskar Jihad organizations, Muslim-Christian conflict, violent extremism, and Islamophobia are interrelated. This research is based on an anthropological approach for which the author conducted fieldwork in Central Sulawesi. Data collection was also taken from online media that can be understood as digital anthropology. In addition, this research paper examines the theory of prejudice. Prejudice is discussed based on facts, but also from perceptions, actions, language, symbols, and the media, to individuals or groups. The research findings show that the first element of Islamophobia in Central Sulawesi is associated with the Muslim-Christian dispute in the late 1990s. Islamophobia's second element relates to the transnational Islamic movement and the rise of Laskar Jihad after reformation.</p>

Islam Nusantara: Advokasi Budaya dalam Upaya Keselarasan antara Keislaman dan Kebudayaan di Indonesia

Nusantara Islam is a concept of Islam that was born as a form of counter to transnational Islamic movement and Islamic radicalism. Transnational Islamic movements such as the Muslim Brotherhood, Hizbut Tahrir and so on are considered to make friendly, tolerant and moderate forms of Islam in Indonesia radical Islam. In addition, Nusantara Islam is triggered due to concerns about local culture that is increasingly aggravated with the current of globalization. With the value of Islam which is mercy li al-'a>lami>n should the concept of Islam Nusantara can be accepted by the whole of Islam. But this concept is not independent of the pros and cons. By using the theory of advocacy, this article is expected to be able to answer the reasons for Nusantara Islam as a form of advocation of culture, especially local culture in Indonesia.

The Origins of Hizbut Tahrir Indonesia: Global and Local Interactions

This article examines the resurgence and development of transnational Islamic movements in the post-reform era by analysing the case of Hizbut Tahrir Indonesia (HTI). It argues that HTI’s emergence and rapid expansion is intertwined with global and Indonesian socio-political contexts. While the global factor of the Iranian revolution of 1979 inspired the revival of Islam as a social, political, and cultural force in Muslim countries, the changing political situation in Indonesia — from authoritarianism to the reform era — supported the growth and expansion of HTI in major universities in Indonesia. Although HTI gradually grew after its arrival in 1980s, it only emerged into the public view in 2000 when it hosted the first International Caliphate Conference in Jakarta. HTI's emergence was part of a broader proliferation of Islamic radical groups, which took place following the end of the Soeharto regime in May 1998. This article discusses how this movement operated underground through preaching groups on campuses, established media operations, and organised rallies in support of a global caliphate in Indonesia. By looking at national and local levels, this study suggests that, in the newly democratic political sphere, HTI won the support of ordinary Indonesian people by engaging with national and local issues as part of efforts to achieve its agenda of establishing shari'a and a global caliphate.

Religion and Diplomacy: The Dynamics of Indonesian-Afghanistan Relations During President Joko Widodo Government

This study aims to analyze the dynamics of relations between Indonesia and Afghanistan during the reign of Joko Widodo before and after the Afghan coup by the transnational Islamic movement of the Taliban. Even though the Taliban is back in power in Afghanistan, relations between Indonesia and the Afghan government are still going well. This research is a qualitative descriptive study using the concept of multitrack diplomacy to answer the problem of this research. The method to collect data by literature study, the journals used as references are reputable journals randomly obtained from several publishers such as Taylor Francis Online and Sage. In addition, researchers also use Harzing publish or Perish. When searching for articles, the primary key used by the authors in Harzing is Indonesia Afghanistan, Indonesia-Afghanistan relations, Jokowi Afghanistan, Indonesia’s response to Afghanistan. The authors also used an open knowledge map from 2014-to 2021 to complete the data source. The authors imported the article into Mendeley in the next stage and then used Vosviewer software to determine clusters and research gaps. The authors found that Indonesia and Afghanistan have an excellent relationship, as seen by the contribution of Indonesia, which is actively involved in responding to Afghanistan’s internal conflict with the Taliban in efforts to handle Afghan refugees and the involvement of non-governmental organizations. The was also a shift in the focus of issues in Indonesia’s relations with Afghanistan. Before the Taliban coup in Afghanistan, the Indonesian government was more focused on the topic of refugees.

Penguatan Tradisi Aswaja An-Nahdliyah

Abstract: This study reviews the strengthening of the Aswaja An-Nahdliyah tradition; efforts to counter the transnational Islamic movement. Talking about the transnational Islamic movement, it cannot be separated from the desire of the Islamist group. Such as Hizbut Tahrir Indonesia (HTI) and the Muslim Brotherhood (IM) to introduce Islam that really refers to the Qur'an and the Sunnah of the Prophet. The purpose of this study is to describe the transnational Islamic movement. Next, it describes the Aswaja An-Nahdliyah tradition in the context of internal strengthening of the Nahdliyin youth. Then, analyze the impact of strengthening the Aswaja An-Nahdliyah tradition in an effort to ward off transnational movements. This study uses a qualitative phenomenological approach (qualitative phenomenological approarch) which aims to describe the situation or phenomena that occur qualitatively descriptively. Data analysis techniques in this research are data collection, data reduction, data presentation, conclusion and verification. The results of this study are first, the pattern in the transnational Islamic movement is influenced by the transmission and transformation of knowledge, then the piety movement (politic of piety) and political movement. Second, the Aswaja An-Nahdliyah traditions are the pilgrimage to the grave, Yasinan and Tahlilan, Manaqiban and Maulid Nabi, Ruwahan or Nyadran, Istighosah, the tradition of Bulan Suro, Ngapati and Mitoni or Tingkepan, the tradition of the Month of Shafar. Third, in the tradition of Pilgrimage to the Grave, Tawassul teaches the value of humility and tawadlu'. With the Istighatsah tradition, it is able to strengthen Ukhuwah. As for Ukhuwah, which is embedded in Muslims, it will fend off everything that leads to violence that leads to radicalism. When Muslims get used to the Khotmil Qur'an tradition, Muslims will motivate themselves to learn and practice Islamic teachings. So, strengthening the Aswaja An-Nahdliyah tradition is one of the most effective vaccines in an effort to prevent and at the same time fight the infiltration of transnational Islamic movements.

Clerical associations in Qatar and the United Arab Emirates: soft power competition in Islamic politics

Abstract In the wake of the 2011 Arab uprisings, the wealthy Gulf states of Qatar and the United Arab Emirates began hosting and establishing associations of influential Islamic scholars. These clerical associations, the Doha-based International Union for Muslim Scholars (IUMS) and the Abu Dhabi-based Muslim Council of Elders (MCE) and associated peace initiatives, have afforded a platform for more credibly entering into religious and political debates, for cultivating new networks of influence among Muslim publics, and engaging non-Islamic countries and organizations. Drawing upon interviews and primary resources, this study investigates this exercise in religious statecraft, comparing the discourse and policy interventions of these associations, and analysing their improbable challenge to the predominant religious terms set by the traditional heavyweight in the Gulf, Saudi Arabia. It finds that the effectiveness, or resonance, of these religious soft power projects depends upon credibility—their alignment with national religious traditions and policy directions—and positioning—the targeting of particular audiences and stakeholders. It concludes that the UAE holds certain advantages over Qatar in its soft power positioning in the current nationalist moment, as states gain ground over transnational Islamic movements and relations with powers such as India, Russia, China and Israel—all hostile to independent Islamic movements—gain in importance. Policy-makers acknowledging the surprising hard power projection of these small states through military interventions and economic leverage may benefit from this study of their new religious soft power influence.

Electricity within: Islam, pre-Islamic traditions and secular forms of belief in contemporary Kyrgyz cinema

ABSTRACT Although post-Soviet Central Asian societies self-identify as Muslim, spiritual identity is a highly contested subject in the region and one influenced by Russian imperialism and Soviet atheist ideology. In Kyrgyzstan, a transnational Islamic movement, the Tablighi Jama’at Network (TJN) calling for a purification of Islamic practices, competes not only with the practitioners of ‘Soviet traditional Islam’ deeply rooted in Kyrgyz ethnic customs and traditional culture, but also with the proponents of the pre-Islamic beliefs of Tengriism, all against the background of deeply-ingrained Soviet notions of modernity. On the basis of a close analysis of two Kyrygz films, Ernest Abdyzhaparov’s Saratan. Village Authorities (2004) and Aktan Arym Kubat’s Centaur (2017), this article examines negotiations of spiritual identity in contemporary Kyrgyz cinema at the intersection of global and local Islam, pre-Islamic traditions, and Soviet-imparted spiritual secularism as a complex process navigated by the Soviet generation of filmmakers who are apprehensive of Islamic global movements and emerging dominant religious narratives as an ‘alien’ ideology aiming to suppress Central Asians’ cultural diversity and authenticity. Responding to Russo-Soviet ideological imperialism and Islamic fundamentalism, these artists negotiate their culture’s multiplicity and ambivalence while drawing on regional diversity and nomadic roots.

The Religious Geography of Thailand�s Malay Southern Provinces: Revisiting the Impact of South Asian and Middle Eastern Transnational Islamic Movements

SOJOURN is an interdisciplinary journal devoted to the study of social and cultural issues in Southeast Asia. It publishes empirical and theoretical research articles with a view to promoting and disseminating scholarship in and on the region. Areas of special concern include ethnicity, religion, tourism, urbanization, migration, popular culture, social and cultural change, and development. Fields most often represented in the journal are anthropology, sociology, and history.

The Role of Nahdlatul Ulama (NU) in Maintaining Religious Tolerance in Papua: Some ‎Observations

The presence of the Transnational Islamic Movement in Papua in the 1998 Reformation era has transformed the relationship between Muslims and Christians which had been harmoniously tense and could even lead to inter-religious conflict. One of the Islamic organisations in Papua working to maintain religious harmony is Nahdlatul Ulama (NU). Therefore, this paper aims to review how the NU responded to the Tolikara incident and the Koya Barat incident. Both cases related to the presence of the transnational Islamic actors in Papua, including Salafi-Wahhabi group, specifically Jafar Umar Thalib’s faction in Papua, which has disturbed interreligious relations. This article argues that Nahdlatul Ulama (NU) plays a vital role in maintaining religious harmony that is in jeopardy with the presence of the transnational Islamic movement in Papua. This paper is based on data from fieldwork that the author has done from the end of 2015 to the early 2019 and is equipped with related library data.