To see the other types of publications on this topic, follow the link: Radical Salafism.
Journal articles on the topic 'Radical Salafism'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Radical Salafism.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Sedgwick, Mark. "Contextualizing Salafism." Tidsskrift for Islamforskning 4, no. 1 (May 24, 2010): 75. http://dx.doi.org/10.7146/tifo.v4i1.24587.
Full textAbstract:
The importance of Salafism, both in the Muslim world and in Europe, has been quickly grasped by scholars and by governments, and some excellent studies of Salafism in individual countries have been published. Methodological and analytical problems, however, remain. One problem is defining the topic: what is and what is not Salafi? Classification is not assisted by internal divisions within the Salafi movement that result in disagreement among Salafis themselves as to who and what is and is not Salafi, nor by the way in which Salafis do not always describe themselves as Salafi, often preferring ahl al-sunna wa’l-jama’a, sometimes shortened to plain “Sunni,” terms which could, of course, describe almost any non-Shi’i Muslim. A related problem is that the term “Salafi” is sometimes applied by outsiders with little justification, often in the press, but also by authorities such as Hillel Fradkin, director of the Center for Islam, Democracy and the Future of the Muslim World at the Hudson Institute, a “conservative” American think tank, who classified the Muslim Brotherhood as Salafi, on the basis that they were part of “the worldwide Islamic phenomenon and movement variously known as Islamism, Salafism, radical Islam, militant Islam, political Islam and the like.”
2
Nesprava, Mykola. "Theoretical Foundations of Radical Salafism." Ukrainian Religious Studies, no. 83 (September 1, 2017): 148–57. http://dx.doi.org/10.32420/2017.83.780.
Full textAbstract:
In M.Nesprava’s article "Theoretical Foundations of Radical Salafism", the presence of a conceptual core in the radical Salafism doctrine is shown and the main formation stages of this core are analyzed. Also, the role of the ideas by such authors as Ahmad ibn Hanbal, Muhammad ibn ʿAbd alWahhab, Syed Abul A'la Maududi and Sayyid Qutb in the formation of the conceptual core is argued. The characteristic aspects of the interpretation by radical Salafists of such concepts as tawhid, takfir and jihad are demonstrated.
3
Poljarevic, Emin. "Global Salafism." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 126–29. http://dx.doi.org/10.35632/ajis.v31i3.1059.
Full textAbstract:
Roel Meijer’s edited Global Salafism: Islam’s New Religious Movement, oneof the first collected works to broadly analyze contemporary Salafism as aglobal religious movement for English-speaking audiences, presents thismovement as a string of methods for approaching Islam’s canonical sources.Its many methodological ambiguities and tactical classifications enable it toincorporate a variety of local and international religious groups: those that rejectpolitical participation (e.g., “Scholastic Salafis”), embrace their society’sestablished political rules (e.g., “Sahwah Movement”), and seek radical transformationoften through violent means (e.g., “al-Qaeda”). In part, Salafismsymbolizes a varied scholarly attempt to disentangle long-simmering questionsabout conservative forms of Muslim activism, most of which concernthe ethics of how Muslims are to conduct their lives, perceive their individualand group identities, and understand the pious order of political and socialarrangements.The volume has two primary goals: (1) to reveal the diversity among themovement’s various groups and streams and (2) to reclaim the study ofSalafism from the field of security studies, which has, since 2001, influencedmuch of our overall understanding of this rather new religious phenomenon.The contributors challenge the widespread notion of Salafism as an exclusivelyviolent and intransigent Islamic movement by addressing the tensionsbetween basic Salafi doctrines (e.g., scriptural literalism, a sharp distinctionbetween in- and outsiders, and an active program for individual and communalreform), its supposed attraction to growing numbers of Muslims, and its intrinsiclinks to politics as well as to violence. The contributors argue that thesetensions have produced a whole range of consequences for primarily Muslim ...
4
Kamali, Mohammad Hashim. "Salafism, Wahhabism and Radical Islam." ICR Journal 7, no. 4 (October 15, 2016): 542–44. http://dx.doi.org/10.52282/icr.v7i4.234.
Full textAbstract:
Although the term ‘Salafism’ has sometimes been applied to certain nineteenth to twentieth-century Islamic modernist thinkers, including the Egyptian Grand Mufti Mohammad ‘Abduh (d.1905) and Rashid Rida (d.1935), Salafism actually takes its origins from Ibn Taymiyyah’s (d.728/1328) essentially deconstructionist stance towards Islam’s scholastic legacy. In essence, Ibn Taymiyyah maintained that any position or ruling issued by a madhhab should be considered circumspect and unacceptable if not directly supported by a hadith text. On this basis, he denounced a number of common religious practices as ‘pernicious innovations’ (bid’ah) because they could not be traced to the hadith. Instead, he called for a return to what he believed to be the norms of the first two or three generations of Muslims - that is, to the norms of the al-salaf al-salih (‘righteous forebears’), hence the word ‘Salafi’. Ibn Taymiyyah believed that every apparent conflict between the Qur’an and Sunnah had been resolved either in the hadith or by a statement from the Salaf, effectively making the Qur’an completely subject to them.
5
Kamali, Mohammad Hashim. "Salafism, Wahhabism and Radical Islam." Islam and Civilisational Renewal 7, no. 4 (October 2016): 541–44. http://dx.doi.org/10.12816/0035221.
Full text
6
Morrow, John Andrew. "Radical Reform." American Journal of Islam and Society 26, no. 4 (October 1, 2009): 108–10. http://dx.doi.org/10.35632/ajis.v26i4.1366.
Full textAbstract:
Tariq Ramadan’s latest book, Radical Reform: Islamic Ethics and Liberation,consists of sixteen chapters divided into four major sections: “OnReform,” “ClassicalApproaches of the Fundamentals of Law and Jurisprudence,”“For a New Geography of the Sources of Law and Jurisprudence,”and “Case Studies.”The author commences by criticizing the process of ijtihad as it currentlyexists. Although it made things progress for centuries, he finds thatijtihad is highly inadequate, has not resolved the crises faced by Muslims,and has not produced the expected renewal. As far as taqlid is concerned,Ramadan argues that imitating past scholars makes Muslims believe thatthey can avoid today’s challenges by taking refuge in the past. Ijtihad, hebelieves, has always been behind the times, simply seeking to interpretIslamic law in light of new changes and developments in society. He is criticalof literalist, traditionalist, conservative, and culturally based interpretationsof Islam. Arab culture, he points out, is not Islam’s sole culture. Thusif Islam is truly a universal religion, it must provide its followers with themeans to approach cultural diversity.The author provides an intelligent criticism of Salafism, which confuseseternal principals with historical models and thereby reduces Islam’s universalityto the dream of an impossible return to the past and an irresponsible“nostalgia of origins.”As he points out, many Salafi reductionists cannot distinguishbetween religion and culture and therefore view diversity and socioculturalevolution as religious innovations. Not only is he critical of mosttraditional approaches to ijtihad, he is critical of virtually every Islamicmovement when it comes to their methods of implementing Islamic law ...
7
Hafez, Mohammed M. "The Alchemy of Martyrdom: Jihadi Salafism and Debates over Suicide Bombings in the Muslim World." Asian Journal of Social Science 38, no. 3 (2010): 364–78. http://dx.doi.org/10.1163/156853110x499927.
Full textAbstract:
AbstractSuicide attacks by radical Islamists mainly target and harm their co-religionists. Whether in Iraq, Afghanistan or Pakistan, suicide bombers are increasingly directing their blows against Muslims, including non-combatants, they label apostates, infidels or collaborators with foreign powers. The culprits for this indiscriminate carnage are primarily radical Sunnis known as Jihadi Salafists. How could these Sunni radicals square their Islamic legitimacy with three clearly established prohibitions in Islam: Do not kill yourself, do not killing non-combatants, and do not kill fellow Muslims? Jihadi Salafists circumvent these commands by redefining the meaning of piety in Islam to frame their co-religionists as apostates and heretics outside the protective umbrella of Islam. They also give primacy to human intentionality in warfare to frame self-immolation as martyrdom, not suicide. Finally, they unearth rulings by medieval scholars that permit indiscriminate tactics during warfare to protect the collective interests of Muslims. The case of Al-Qaeda in Iraq and its indiscriminate suicide bombings illustrate these justifications.
8
Redjosari, Slamet Muliono. "Salafi dan Stigma Sesat-Radikal." ISLAMICA: Jurnal Studi Keislaman 13, no. 2 (March 1, 2019): 305–24. http://dx.doi.org/10.15642/islamica.2019.13.2.305-324.
Full textAbstract:
This article describes the dynamics of da‘wah movement of Salafis and their response to its stigmatization as being heretical and radical. The phenomenon of radical movements with their terrorist actions shapes the stigma of being radical to the Salafis. The spread and acceleration of the Salafi movement have put the da‘wah of the traditionalists in trouble. The stigma of Salafis as being radical and heretical results in the resistance against the Salafis to stop their da‘wah in many places. The stigmatization of the Salafis as being radical and intolerant drives the Salafis to show their identity as unidentical with the stigmatization. A number of persecution towards the Salafis is the implication of this stigma. This article is resulted from interviews with Salafi figures and d?‘?s who felt annoyed with the stigmatization. The appearance of Salafis which resembles those stigmatized as radicals lead to the emergence of public opinion that the Salafis are radical, while on the contrary, this article finds that the Salafis in fact fight against radical thoughts that lead to radical and terrorist actions.
9
Hartung, Jan-Peter. "“He’s Just a Man!”: Pashtun Salafists and the Representation of the Prophet." Die Welt des Islams 60, no. 2-3 (May 27, 2020): 170–204. http://dx.doi.org/10.1163/15700607-06023p02.
Full textAbstract:
Abstract Against the widespread understanding that Salafism in Pashtun religious circles owes its establishment to the close interaction with Arab representatives of that current since the resistance to the Soviet occupation of Afghanistan between 1979 and 1990, a theologically quite radical form had indigenously emerged already in the late 1940s. This current, originating in the small town of Panjpīr in Pakistan’s Khyber Pakhtunkhwa province, stands out by a rigid Salafī epistemology.
10
Kosmynka, Stanisław. "The problem of radical Salafism in Sweden in the context of terrorist threats." Przegląd Europejski, no. 4-2020 (December 14, 2020): 117–30. http://dx.doi.org/10.31338/1641-2478pe.4.20.9.
Full textAbstract:
The article demonstrates the phenomenon of the radical Salafism in Sweden in the context of terrorist threats. Due to the radicalisation of terrorism, it is an important problem that also affects many other European and non-European countries. The aim of the article is the analysis of the background of the activity of some radical groups and the terrorist cells that make references to the character of this problem. The article refers to some social and economic conditions for violent radicalisation and its challenges for the security. It is focused on the most important dimensions of the counter-terrorism strategy implemented by the Swedish authorities to fight and prevent extremism. The methodological analysis is based on the integration of historical and system method and refers to Marc Sageman’s theory of the jihadist networks, which is more appropriate to understand how they appear and operate. The main conclusion of the article is that jihadist extremism has appeared in the multicultural society which is based on the idea of integration and inclusion. Sweden has implemented the multidimensional and integrated counter-terrorism policy to prevent violent extremism. Regarding the positive attitudes towards immigrants still are the majority, it should be emphasised that the terrorist threat fuels the anti-immigration orientation.
11
Kashaf, Sh R., A. N. Starostin, and V. S. Kokhtachev. "German experience in the prevention of youth radicalism and Islamophobia." Minbar. Islamic Studies 11, no. 3 (December 24, 2018): 681–88. http://dx.doi.org/10.31162/2618-9569-2018-11-3-681-688.
Full textAbstract:
The topic “Prevention of radicalism in the youth environment” was covered during the Russian-German meeting for youth workers «Radicalism (neo-salafism) prevention among the young population inGermany» (Deutsch-Russisches Fachprogramm «Radikalisierungsprävention in der Jugendhilfe insbesondere im Bereich Neosalafismus in Deutschland») , which was held in Duesseldorf (September 2018). The papers presented during the meeting deal with various activities of the public and governmental bodies in the Federal Republic of Germany, which aim at preventing extremism and assisting people who have fallen under the influence of radical ideology, as well as Islamophobic sentiments.
12
Kaptein, Nico. "The Arab Middle East and Religious Authority in Indonesia." Tebuireng: Journal of Islamic Studies and Society 1, no. 1 (December 31, 2020): 1–18. http://dx.doi.org/10.33752/tjiss.v1i1.1170.
Full textAbstract:
This publication presents a broad overview of the religious relations between the Arab Middle East and Indonesia over roughly the last five hundred years. It shows that the Middle East has always held and continues to hold an extremely important place in Islamic life in Indonesia, but that, especially since independence, Middle Eastern Islam is being engaged with more critically, and that Salafism and other intolerant and radical forms of Islam from the Middle East are being combatted on an ideological level by propagating the specific Indonesian understanding of Islam, called Islam Nusantara.
13
Delgado, Jibreel. "Post-Islamist Transformations in Morocco." Sociology of Islam 3, no. 3-4 (February 2, 2015): 125–45. http://dx.doi.org/10.1163/22131418-00303001.
Full textAbstract:
This article explores the continuities and ruptures of modern Islamic social movements starting with the reformist salafiyya of Egypt, North Africa, and the Levant, moving through the Islamic political activism of the Muslim Brotherhood along with its various affiliated political parties in the Middle East and North Africa (mena), and finally the radical Jihadist militant groups calling for armed insurgency in parts of the mena as well as globally. After an extensive overview of the varied movements within Salafism in its global context, I will hone in on its articulation in Morocco, its relations with other Islamist movements, as well as with the Moroccan monarchical authoritarian system. I argue that in the wake of post-Islamist adopting of human rights discourse and notions of pluralism in the workings of the Justice and Development Party (pjd) government, the Salafi trend is also undertaking a transformation in Morocco. Placed in its historical and social contexts, however, I show that this trend has never been static and continues to change in relation to competing and collaborating Islamist trends as well as toward the Moroccan government.
14
Sánchez-Gil, Luis Miguel, and Francisco Javier De Santiago Herrero. "Los centros penitenciarios españoles como espacios de radicalización yihadista." Revista de Derecho Penal y Criminología, no. 23 (January 21, 2021): 249–78. http://dx.doi.org/10.5944/rdpc.23.2020.27431.
Full textAbstract:
Las narrativas del salafismo yihadista constituyen un sustrato ideológico apropiado para el terrorismo. Los centros penitenciarios presentan una serie de características que los convierten en entornos propicios para la radicalización violenta, siendo reconocidos como espacios de propagación de los citados discursos. La gestión de esta problemática, que afecta a multitud de países, resulta clave para la prevención de los procesos de radicalización, la detección de radicales y su desactivación. En la actualidad, los estados aplican diferentes estrategias penitenciarias respecto a la radicalización yihadista, sin encontrar una fórmula definida y eficaz. En el caso español, se opta por una política de dispersión, separación y clasificación de los internos relacionados con el terrorismo. El éxito o el fracaso en la neutralización de esta amenaza y la eficacia de los incipientes programas de desradicalización será visible con la puesta en libertad de los condenados.The narratives of jihadist Salafism are an ideological basis for terrorism. Prisons have a number of characteristics that make them favorable environments for violent radicalization. The management of this problem, which affects many states, is essential for the prevention of radicalization processes, the detection of radical people and their deactivation. At present, the states use different penitentiary strategies regarding jihadist radicalization, without finding a defined and effective method. In the Spanish case, a policy of dispersion, separation and classification of those convicted of terrorism is chosen. The success or failure in neutralizing this threat and the effectiveness of the new deradicalization programs will be visible with the release of the convicted.
15
Lippens, Ronnie. "Depth in 21st-Century Cells? European Salafi Jihadi Terrorism and Psychoanalysis in the Luciferian Age." New Criminal Law Review 21, no. 4 (2018): 592–614. http://dx.doi.org/10.1525/nclr.2018.21.4.592.
Full textAbstract:
The psychoanalytic interpretation of Salafi jihadism and terrorism, or the application of psychoanalytic categories to said issues, are not very common. Indeed the mobilization of psychoanalysis in this context very often prompts accusations of orientalism and cultural imperialism. Both academic discourse and, to a lesser extent, policy, tend to “explain,” whether genuinely, strategically or tactically, or diplomatically, the emergence of “home-grown” Salafism by pointing to social, welfare, or educational deficits in the jihadists’ biographies. In this article we make an attempt to focus on psychoanalysis (or “depth psychology,” as it was sometimes called in a now-bygone age) to shed light on the phenomenon. Taking cues from Jan Hendrik van den Berg’s neo-Freudian and phenomenology-inspired critique of classical psychoanalysis on the one hand, and Peter Sloterdijk’s recent work on bastardy on the other, we offer a reading of European home-grown Salafi jihadist and terrorist inclination as reactions to failure, and as manifestations of a deep sense of inadequacy, in some of those who are unable to live up to what has become the predominant, imperative code in the cultural mainstream: to live one’s life in radical, complete, and total sovereignty, undetermined and in absolute omnipotence. This code, and the exigencies it imposes, we suggest, have become mainstream in the age which we have called Luciferian.
16
Kashaf, Sh R., and O. V. Volter. "The role of ethnicity and culture in countering religious extremism in the North Caucasus." Minbar. Islamic Studies 11, no. 4 (February 4, 2019): 881–94. http://dx.doi.org/10.31162/2618-9569-2018-11-4-881-894.
Full textAbstract:
The article offers a summary of the talks presented at the second International Practical Meeting “Mobilization of the ethnocultural resource as the most important aspect in countering extremism and terrorism”. The Meeting took place on November 23–24, 2018 in Grozny. It was organized by three universities of the Chechen Republic (GSTOU, ChStUn, ChSPU) with the participation of Institute of Oriental Studies RAS and the Dagestan State University. The participants have identified the specific aspects of the so-called «radical Islamism» in the North Caucasus, which they have described as ‘religious and political extremism». They have stressed that the fundamental difference between Islam as a world religion and such religious and political movements as Islamism, Wahhabism, Salafism are based on extremely aggressive ideologies and receive an additional support due to the discrepancy between essential features of Islamic dogmatics and radical types of social and political activity under the camouflage of pseudo-Islamic appeals.
17
Rane, Halim. "“Cogent Religious Instruction”: A Response to the Phenomenon of Radical Islamist Terrorism in Australia." Religions 10, no. 4 (April 3, 2019): 246. http://dx.doi.org/10.3390/rel10040246.
Full textAbstract:
Over the past 15 years, 47 Muslim Australians have been convicted for terrorism offences. Australian courts have determined that these acts were motivated by the offenders’ “Islamic” religious beliefs and that interpretations of Quranic verses concerning jihad, in relation to shariah, caliphate, will of God and religious duty contributed to the commission of these crimes. This paper argues that these ideas, derived from certain classical-era Islamic jurisprudence and modern Islamist thought, contradict other classical-era interpretations and, arguably, the original teachings of Islam in the time of the Prophet Muhammad. In response to the call for “cogent religious instruction” to combat the phenomenon of radical Islamist terrorism, this paper outlines a deradicalization program that addresses late 20th- and early 21st-century time-period effects: (1) ideological politicization associated with Islamist jihadism; (2) religious extremism associated with Salafism; and (3) radicalization associated with grievances arising from Western military interventions in Muslim-majority countries. The paper offers a counter narrative, based on a contextualized reading of the Quran and recent research on the authentication of the Covenants of the Prophet Muhammad. It further contends that cogent religious instruction must enhance critical-thinking skills and provide evidence-based knowledge in order to undermine radical Islamist extremism and promote peaceful coexistence.
18
Piosik, Monika. "THE CRISIS OF RELIGIOUS INTOLERANCE IN CONTEMPORARY INDONESIA – A PHENOMENON OF THE ISLAMIC HOUSING INDUSTRY AND ITS IMPACT ON SOCIAL LIFE." Studia Humanistyczne AGH 19, no. 2 (2020): 15–23. http://dx.doi.org/10.7494/human.2020.19.2.15.
Full textAbstract:
In the last few years Indonesia has been experiencing a new wave of Muslim revival. In addition to the growing popularity of conservative and even radical Muslim ideologies such as Wahhabism and Salafism, this de facto multi-religious society is facing a strong trend towards religious segregation. Indonesians are looking for new forms of their religious manifestation and expressions of their piety. One of the most vivid examples of Muslim separation from other religions is the perumahan syariah, a new form of gated communities in Indonesia. The article describes the growing phenomenon of closed neighborhoods where residents’ lives are restricted by Sharia law. The paper first describes the roots of the current religious revival and its impact on the social situation, then deepens the definition of gated communities in the context of perumahan syariah as well as controversies linked to the topic. In conclusion, the possible implications for social life in Indonesia are presented.
19
Bozorgmehri, Majid. "Roots of Violence by ISIS, An Analysis on Beliefs." International Journal of Social Science Studies 6, no. 3 (February 2, 2018): 1. http://dx.doi.org/10.11114/ijsss.v6i3.2877.
Full textAbstract:
ISIS was an Islamic fundamentalist organization which presents a radical version of Islamic beliefs, encourages holy violence, and considers others who do not agree with its understandings as apostates.As a theoretical debate, the discussions developed by Gregg could cover the arguments stated through this study. He considers Social Movements, Fundamentalists, and Cosmic Warriors as the frameworks of religious cruelty.Daesh`s Dogma could be analyzed in two levels: traditional platform and new generation literature. As the former, three pillars Salafism. Qutbism and Wahhabism shape the basements and frameworks of IS`s ideological structure. New generation literature, joined with an anti-western attitude and combined also with a Sense of revenge against the old powers of imperialism, justify the most violent acts everywhere.As an alternative of being shaped in traditional dogma, ISIS’s philosophy could be drawn from 3 new booklets. The Management of Savagery (Idarat al-tawahhush) written in 2000s by Abu Bakr al-Naji, is one of them.For methodological aspect, the content analysis, concentrated on the basic sources is selected and for discussing the arguments, a descriptive analytical method is opted.
20
Efimova, Larisa M. "Islam Nusantara – Against Radicalism and Extremism." Minbar. Islamic Studies 11, no. 2 (September 21, 2018): 268–80. http://dx.doi.org/10.31162/2618-9569-2018-11-2-268-280.
Full textAbstract:
Recently, the concept of Islam Nusantara appeared in the Islamic social thought of Indonesia. This term was officially put into circulation by the religious and educational organization Nahdatul Ulama (Revival of the Ulema) in 2015. Islam Nusantara respects cultural and religious differences as manifestations of the will of Allah, believes that love and compassion are integral features of the Muslim religion. Islam Nusantara organically does not accept the authoritarian and pretending to be the truth in the last instance interpretations of Islam, imposed by extremists. Islam Nusantara is the reinterpretation of the basic theological principles of the NU, which combines classical Islamic theology (aqeedah), jurisprudence (fiqh) and local traditions. This approach suggests that Indonesian Muslims do not need to give up their national and local identity. On the contrary, traditional values can coexist harmoniously with Islamic identity, and an orthodox Muslim can simultaneously be an Indonesian nationalist. Supporters of the concept emphasize that this is not some new trend in Islamic social thought or another interpretation of Islam. Islam Nusantara is an Indonesian version of Muslim religious practice, historically developed in the process of its dissemination on the archipelago. Islam Nusantara provokes sharp rejection and condemnation of representatives of radical Muslim movements, especially Wahhabism and Salafism and their like, who seek to purify Islam from local traditions.
21
Rizvi, Muneeza. "Sufis, Salafis, and Islamists." American Journal of Islamic Social Sciences 36, no. 3 (July 10, 2019): 82–86. http://dx.doi.org/10.35632/ajiss.v36i3.623.
Full textAbstract:
In Sufis, Salafis, and Islamists: The Contested Ground of British Islamic Activism, Sadek Hamid provides a rich history of nearly four decades of Muslim organizing in Britain. Replete with careful typologies and periodizations, the work reflects the author’s intimate grounding in the world of British Islam, and provides a unique insight into the challenges and successes of four trends he describes as the “reformist Islamist Young Muslims UK (YM), the Salafi-oriented JIMAS (Jamiyyah Ihya’ Minhaj as Sunnah)...the radical pan-Islamist movement Hizb ut-Tahrir, and the neo-Sufi Traditional Islam Network”.
22
Turner, Simon. "'These Young Men Show No Respect for Local Customs'—Globalisation and Islamic Revival in Zanzibar." Journal of Religion in Africa 39, no. 3 (2009): 237–61. http://dx.doi.org/10.1163/002242009x12447135279538.
Full textAbstract:
AbstractLike elsewhere in Africa, local forms of Islam are being challenged by a number of new reformist and revivalist forms of Islam, influenced to some degree by a global Islamic revival but shaped by particular local histories and politics. This has caused some friction, especially as the regime in place seeks to manipulate these tensions for political benefit. Central to this struggle are the young men who have studied Islam abroad and who challenge the established truths of the traditional religious authorities; these authorities in turn accuse 'the youth' of bringing foreign, 'Arab' ideas and politics to Zanzibar. However, the kind of Islamic revival taking place in Zanzibar is far from radical or violent, and it is not appropriate to pose the present situation in terms of global Salafism versus local Sufism. In fact, Islamic revivalists often coin their critique of the state in terms of human rights and good governance and provide an alternative modernity that simultaneously challenges and articulates secular, liberal forms of modernity. Islamic revival critiques what is perceived as society's moral disorder and the state's inability to deal with new global challenges. Hence the present paper explores how global trends in Islam—but also global discourses on human rights and good governance—influence the current modes of Islamic revival in Zanzibar. With a heavily restricted political field, Islam can be a means of critiquing society without getting involved in politics. However, the government and the traditional religious authorities perceive this revivalism as a threat to the status quo and attempt therefore to politicise the struggle, accusing Islamic movements of fundamentalism and terrorism. It is within this political environment that Islamic revival must navigate.
23
Malik, Abdul, Tamjidillah Tamjidillah, and Satriawan Satriawan. "Budaya Literasi dan Infiltrasi Gerakan Islam Radikal di Pesantren Indonesia." ISLAMICA: Jurnal Studi Keislaman 15, no. 1 (September 1, 2020): 48–67. http://dx.doi.org/10.15642/islamica.2020.15.1.48-67.
Full textAbstract:
Since 2002, the discourse of pesantren has been linked to radicalism. This has led to a new typology of pesantren, namely radical pesantren. This typology of pesantren is usually known to adhere to the Salafi Jihadi ideology. This article examines how Salafi Jihadi pesantrens have radical tendencies. The study mainly focused on the literacy culture that was developed. By using the qualitative-phenomenological method, this article finds that several basic concepts in Islam, in this case, the enforcement of Islamic law and the concept of jihad, have been interpreted in a pejorative way by the Salafi Jihadi pesantren community, thus causing radical and counterproductive understanding and actions to religious values. The Salafi Jihadi pesantren is different from other pesantrens that have been known before. The Salafi Jihadi pesantren teaches not only material on the fiqh of ablution, prayer, or muamalah, but also on jihad and aḥkām al-dimmah (the law of shedding blood). In addition, it was also found that culture of literacy is apparently not the only factor that determines whether a pesantren can be labelled radical or not, but there are still many other supporting factors, such as the entry of ex-radicals to pesantren, lack of government control, exclusivity, and doctrinal pedagogy.
24
Lutsenko, N. "MUSLIM BROTHERHOOD ACTIVITY IN EGYPT (20th – EARLY 21st CENTURIES)." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 145 (2020): 52–56. http://dx.doi.org/10.17721/1728-2640.2020.145.9.
Full textAbstract:
The article examines the origins of political Islam in the Middle East and the terminological aspect of the problem. The stages of the formation of the Egyptian Islamic organization Muslim Brotherhood were clarified and its key ideological tenets were established. The political and socio-economic circumstances in which the organization was formed are outlined. Attention is drawn to the collapse of the Ottoman Empire, the military and economic presence in Egypt of the United Kingdom, which consolidated political Islamic parties. The process of transforming the Muslim Brotherhood from a "group of like-minded people" into a political party is considered. The political and legal ideas of the founder of the organization Hasan al-Banna are covered. which became the main strategy of the Muslim Brotherhood. The situation of the organization in the 30's and 40's was analyzed during the attempt of Nazi Germany to turn the Brothers into their own puppet. The article reveals the role in the organization of its ideologist Said Qutb. His main ideas and views, which formed the basis of the radical Muslim Brotherhood branch, are analyzed. The link between the radicalism of the organization and the ultra-conservative trend of Islam - "Salafism" - was noted. The connection of the Muslim Brotherhood with the Free Officers organization, which came to power in Egypt in 1952, has been disclosed. It was stated that the Brothers supported General Gamal Nasser in the struggle for power, which allowed them to take part in the parliamentary elections. It is stated that the Brothers' criticism of the policies of Gamal Nasser and Anwar Sadat on Israel led to a ban of the organization's activities in Egypt. It has been established that under the presidency of Hosni Mubarak, the "Brothers" tried to enter parliament in other parties. The place and role of the organization during the Egyptian Revolution of 2011, which led the Muslim Brotherhood to power, were examined. The main reasons for the failure of the organization are indicated.
25
Abu Bakar, Siti Zubaidah, Azura Muhammed Kifli, and Kamaruzaman Yusoff. "THE SIMILARITY OF RADICAL ISLAMIC IDEOLOGY BETWEEN THE MALAYSIAN GROUPS OF JEMAAH ISLAMIYAH, KUMPULAN MILITAN MALAYSIA AND ISLAMIC STATE (DAESH)." Journal of Nusantara Studies (JONUS) 2, no. 2 (December 31, 2017): 155. http://dx.doi.org/10.24200/jonus.vol2iss2pp155-168.
Full textAbstract:
Islamic radical movement has a long-established history in Malaysia. Jemaah Islamiyah (JI) and Kumpulan Militan Malaysia (KMM) were the most dangerous groups. Although they had been banned by the government, the similarity of their salafi jihadi ideology with the current movement of Islamic State (Daesh) is seen as a major security challenge to the nationwide including Malaysia. Therefore, the objective of this article is to examine the continuity of ideological similarities between JI, KMM and Daesh. This research is qualitative and it employs historical sociology approach. The main data were generated through library research and document analysis. The article concludes that there are five element of similarities in continuity of the ideology among those movements. Also, there is significant radical evolution of Daesh ideological movement contributing to the extreme violence. This article is hoped to help Malaysian Government in understanding the ideology of radical Islamic movements and formulate pro active mechanism to minimize the threats imposed by Daesh. Keywords: Daesh, ideology, Jemaah Islamiyah, Kumpulan Militan Malaysia, radical IslamCite as: Abu Bakar, S.Z., Muhammed Kifli, A., & Yusoff, K. (2017). Persamaan ideologi radikal Islam di Malaysia dalam kumpulan Jemaah Islamiyah, Kumpulan Militan Malaysia dan Islamic State (Daesh) [The similarity of radical Islamic ideology between the Malaysian groups of Jemaah Islamiyah, Kumpulan Militan Malaysia and Islamic State (Daesh)]. Journal of Nusantara Studies, 2(2), 155-168. AbstrakGerakan radikal Islam telah bertapak lama di Malaysia. Jemaah Islamiyah (JI) dan Kumpulan Militan Malaysia (KMM) adalah dua kumpulan radikal Islam yang sangat bahaya dan berpengaruh suatu ketika dahulu. Walaupun telah diharamkan oleh kerajaan, namun ideologi salafi jihadi yang diperjuangkan mempunyai persamaan dengan gerakan militan Islamic State (Daesh) yang pada hari ini dilihat sebagai cabaran utama bukan sahaja bagi Malaysia malah juga seluruh dunia. Berdasarkan situasi tersebut, artikel ini disediakan dengan objektif untuk meninjau kesinambungan persamaan ideologi antara JI, KMM dan Daesh di Malaysia. Metodologi kajian ini menggunakan kaedah kualitatif berpendekatan sosiologi sejarah dengan dapatan data dibuat menerusi tinjauan kepustakaan dan analisis dokumen. Dapatan kajian merumuskan bahawa terdapat lima elemen persamaan dalam kesinambungan ideologi kumpulan gerakan radikal tersebut. Walaubagaimanapun, pembaharuan yang signifikan telah dilancarkan oleh Daesh sehingga membawa kepada ancaman keselamatan yang lebih ekstrem. Justeru, artikel ini diharap membantu pihak Kerajaan dalam memahami ideologi gerakan radikal Islam seterusnya menggubal mekanisme khusus sebagai langkah pro aktif dalam menangani ancamannya yang semakin membimbangkan dewasa ini.Kata Kunci: Daesh, ideologi, Jemaah Islamiyah, Kumpulan Militan Malaysia, radikal Islam
26
Shavit, Uriya, and Fabian Spengler. "How Radical is Birmingham’s Salafi Mosque?" Democracy and Security 17, no. 1 (January 2, 2021): 80–107. http://dx.doi.org/10.1080/17419166.2020.1848557.
Full text
27
Murtadlo, Muhamad. "REPRODUKSI PAHAM KEAGAMAAN DAN RESPON TERHADAP TUDUHAN RADIKALISME (Studi Kasus Pesantren Ngruki Pasca Bom Bali 2002)." Al-Qalam 23, no. 1 (August 22, 2017): 92. http://dx.doi.org/10.31969/alq.v23i1.385.
Full textAbstract:
<p align="center">Abstrak</p><p align="center"> </p><p>Pesantren Ngruki Sukoharjo sering disebut-sebut sebagai inspirasi Islam radikal di Indonesia. Penelitian ini ingin mengkaji reproduksi paham keagamaan dan respon atas tuduhan radikalisme yang dialamatkan pada pesantren Ngruki, pasca peristiwa Bom Bali 2002. Penelitian ini termasuk penelitian kualitatif dengan pendekatan studi kasus. Penelitian ini menyimpulkan bahwa pandangan Islam radikal tidak bisa dilepaskan dari konteks sosial dan historis dari lembaga pesantren ini. Saat ini pesantren Ngruki telah mengalami beberapa perubahan dalam orientasi pendidikan yang dihasilkan dari beberapa sebab, yang tidak disebabkan semata-mata karena dampak bom Bali.</p><p>Kata-kata Kunci: Pesantren Ngruki, Salafi, Radikalisme</p><p> </p><p align="center">Abstract</p><p> </p><p>Pesantren Ngruki Sukoharjo often cited as an inspiration for radical Islam in Indonesia. This research wanted to examines the reproduction of religious understanding and the response to allegations of radicalism addressed at Pesantren Ngruki after the Bali bombings of 2002. This study includes qualitative research with case study approach. This study concludes that a radical view of Islam can not be separated from social and historical context which surrounding of this Islamic boarding institutions. Currently Pesantren Ngruki pesantren has undergone some changes in the orientation of education resulting from multiple causes, which are not limited caused by Bali bombings.</p><p>Keywords: Pesantren Ngruki, Salafi, radicalism</p>
28
Imad, Absaoui. "Terrorismo Yihadista entre la realidad jurídica y la dogmática ideológica." Revista Jurídica Piélagus 1, no. 15 (December 12, 2016): 27. http://dx.doi.org/10.25054/16576799.1284.
Full textAbstract:
Este artículo pretende indagar un fenómeno tan controvertido como es el “Terrorismo Yihadista” con el objetivo de intentar dar respuesta a los interrogantes suscitados acerca de los fundamentos, la génesis y el desarrollo histórico del Yihadismo; todo ello a través de una aproximación ideológica y jurídica al fenómeno terrorista.Para cualquier estudioso del tema, enfrentarse a la investigación del terrorismo Yihadista representa una gran dificultad y un objeto de estudio particularmente espinoso. Un fenómeno histórico-social atemporal, cuyas inevitables implicaciones políticas e ideológicas han sido el fundamento de una dicotomía entre las diversas corrientes de opinión en el momento de abordar el problema. Dicha fragmentación se produce tanto en las ciencias políticas y sociales, como a nivel jurídico.Antes de hablar del terrorismo Yihadista, el cual se inspira en la doctrina salafista, es primordial ubicar el fenómeno en su contexto desde una perspectiva ideológica y cultural del fenómeno. El salafismo wahabí, basado en una radical y ortodoxa interpretación de la ideología islamista, representa una cuestión fundamental para una posible explicación del terrorismo Yihadista. Por ello, este trabajo pretende analizar a fondo esta dogmática doctrina del Islam.Por otra parte, el terrorismo Yihadista constituye una cuestión jurídicamente controvertida que crea interrogantes de naturaleza normativa y legislativa entre los expertos. Se estudiará la vigente legislación española antiterrorista, con una dedicación especial a la reforma de la Ley Orgánica 2/2015, de 30 de marzo por la que se modifica la Ley Orgánica 10/1995, de 23 de noviembre, del Código Penal, en materia de delitos de terrorismo.
29
Sunesti, Yuyun, Noorhaidi Hasan, and Muhammad Najib Azca. "Young Salafi-niqabi and hijrah:agency and identity negotiation." Indonesian Journal of Islam and Muslim Societies 8, no. 2 (December 2, 2018): 173. http://dx.doi.org/10.18326/ijims.v8i2.173-197.
Full textAbstract:
This article analyzes the life of young millennial Salafi-niqabi in Surakarta and their strategies in dealing with power relations in their everyday lives. Studies on Salafi in Indonesia have focused more on global Salafimovements, power politics, links with fundamentalist-radical movements, state security and criticism of Salafi religious doctrine. Although there are several studies that try to portray the daily life of this religious group, the majority of previous studies focused on formal institutions and male Salafi. Very few studies have addressed the lives of Salafi women. This is likely due to the difficulty of approaching this group because of their exclusivity, and their restrictions on interacting with the outside world. Using Macleod’s theory of ‘accommodating protest’ within the
30
Sunesti, Yuyun, Noorhaidi Hasan, and Muhammad Najib Azca. "Young Salafi-niqabi and hijrah:agency and identity negotiation." Indonesian Journal of Islam and Muslim Societies 8, no. 2 (December 2, 2018): 173. http://dx.doi.org/10.18326/ijims.v8i2.173-198.
Full textAbstract:
This article analyzes the life of young millennial Salafi-niqabi in Surakarta and their strategies in dealing with power relations in their everyday lives. Studies on Salafi in Indonesia have focused more on global Salafimovements, power politics, links with fundamentalist-radical movements, state security and criticism of Salafi religious doctrine. Although there are several studies that try to portray the daily life of this religious group, the majority of previous studies focused on formal institutions and male Salafi. Very few studies have addressed the lives of Salafi women. This is likely due to the difficulty of approaching this group because of their exclusivity, and their restrictions on interacting with the outside world. Using Macleod’s theory of ‘accommodating protest’ within the
31
Muliono, Slamet, Andi Suwarko, and Zaky Ismail Ismail. "Gerakan Salafi dan Deradikalisasi Islam di Indonesia." Religió: Jurnal Studi Agama-agama 9, no. 2 (September 16, 2019): 244–66. http://dx.doi.org/10.15642/religio.v9i2.1207.
Full textAbstract:
The Salafi (Wahabi) movement in Indonesia in recent decades is growing rapidly. Generally, the group is often considered as part of takfĩriy, radical or terrorist group considering its similarity in rejecting the heresy (bidah) practices and its view on democracy. This research attempts to explore how its religious teaching and strategies as well as its compatibility to deradicalization efforts. The research uses Hertbert Blumer's theory which classifies the development of a movement in four stages; social chaos, popular excitement, formalization and institutionalization. This research found that their Islamic teaching merely refers to the model of Islam practiced by three early generations. Meanwhile, the strategy undertaken is focused on teaching tauhid through education that has been purified (taşfiyah) and tarbiyah. Compatibility to deradicalization of this group lies on the evidence that Salafi is different with takfĩriy, radical or terrorist group. Moreover, they believe that Pancasila is not against Islam.
32
Rusli, Rusli. "Suicide Terrorism: Menelusuri Justifikasi Fikih dalam Literatur Jihad Kontemporer." Al-Tahrir: Jurnal Pemikiran Islam 13, no. 2 (November 1, 2013): 341. http://dx.doi.org/10.21154/al-tahrir.v13i2.20.
Full textAbstract:
Abstract: This paper deals with the issue of suicide terrorism or suicidal bombing which has been used as a serious tactic by terrorist organizations or radical and puritan religious movements. The motive behind this kind of action varies greatly, ranging from religious, cultural, political, to social issues. In the literatures on jiha>d, there are various points of view regarding the legality and validity of suicidal attack. First, those who allow this act and regard it as a part of the tactic and strategy of jiha>d, such as radical islamist movements (Salafi-jiha>dists). Second, those who allow it on several conditions, such as Salafi-intellectual (salafiyyah ‘ilmiyyah) and Salafi-reformists (salafiyyah is}la>hiyyah). Third, those who prohibit this act absolutely, such as Salafi-wahha>bists (salafiyyah wahha>biyyah), who based their arguments on the assumption that this is regarded as the act that is prohibited in Islam, and there is no legal precedence in the history of Islamic law that allows the attack to civil people (women, children, and old men) and non-military targets.
33
Hanafi, M. Syadeli. "BUDAYA PESANTREN SALAFI." ALQALAM 35, no. 1 (June 29, 2018): 103. http://dx.doi.org/10.32678/alqalam.v35i1.382.
Full textAbstract:
Salafi pesantren is a conventional Islamic educational institution which rooted deeply at Muslim society in Indonesia, especially in Banten Province. Its ability to keep existing and competing with modern pesantren is extraordinary, even though challenges and obstacles coming from competition with both modern pesantren and public schools are very hard, not to mention a stigma given to it directly or indirectly as a place to train radical and militan Islam, has trully destroyed salafi pesantren‟s popularity in society. This research intended to disclose the essential values of salafi pesantren‟s organizational culture along with its influence on its own existence in the society. Research result found out that organizational culture such as value, conviction, custom, and life philosophy is built and maintained by kiai (Islamic scholar, usually also a head of pesantren) as a central figure. Manifestation of pesantren‟s culture includes cultural kinship, solidarity and helpfulness, quality, honesty, and responsibility. These cultures remain sustainable due to the existence of cultural adhesive which are: obedience, familiarity, honesty, and santri‟s (students of pesantren or madrasah) responsibility towards kiai that interpreted as an act of tawaddu‟ (humility), observance, and sincerity.
34
Qodir, Zuly. "Gerakan Salafi Radikal dalam Konteks Islam Indonesia: Tinjauan Sejarah." ISLAMICA: Jurnal Studi Keislaman 3, no. 1 (January 22, 2014): 1. http://dx.doi.org/10.15642/islamica.2008.3.1.1-15.
Full textAbstract:
This paper is aimed at describing the advent and development of the radical Salafi movement in Indonesia. Historically speaking, such movement was originated in the Middle East especially in Saudi Arabia, Jordan and Syria. In these countries movements like Hizbut Tahrir and Wahhabiya –to mention but few- were found and well-established. Movements such as these were actually banned subsequently in their countries of origin mainly for propagating the idea of Khilafah and for trying to topple the legitimate government. In Indonesia interestingly, the Salafi radical movements survived and even flourished amid the heavy criticism from their antagonists. Leading campuses in the country such as Bogor Institute for Agriculture (Institut Teknologi Bogor/IPB) became their safe-heavens, as it were. Leaders and followers of Hizbut Tahrir Indonesia (HTI) as well as Islamic Justice Welfare Party (PKS) were graduates of this campus. Hence, it was on this campus that the seed of these Salafi movements was planted. The HTI and PKS must be considered the most important Salafi movements in modern Indonesia. They have played their important role in forming the history of this country. Views have been expressed concerning their nature and agendas. Some maintain that these movements are radical and fundamentalists and bear the political agenda to transform Indonesia into becoming the “Islamic State”. Others are of belief that these movements are moderate and progressive, or else revivalist and neo-fundamentalists. It is on this heated debate that this paper is interested in. It will explore the nature and agendas of these two Salafi movements by referring –first- to the views expressed by the experts, and –second- the views of the leadership of the Nahdhatul ‘Ulama (NU) and Muhammadiyah, two largest Muslim organization in Indonesia.
35
Hanafi, M. Syadeli. "BUDAYA PESANTREN SALAFI." ALQALAM 33, no. 1 (June 30, 2016): 1. http://dx.doi.org/10.32678/alqalam.v33i1.382.
Full textAbstract:
Pesantren salafi merupakan lembaga pendidikan Islam konvensional yang sangat mengakar di masyarakat muslim di Indonesia, khususnya di Provinsi Banten. Kemampuannya untuk tetap eksis dan bersaing dengan pesantren-pesantren modern sungguh sangat mengagumkan, padahal tantangan dan rintangan, baik yang berkaitan dengan persaingan dengan pesantren-pesantren modern maupun dengan sekolah-sekolah umum sangat berat, belum lagi stigma yang dialamatkan kepadanya sebagai wadah pengkaderan Islam radikal dan militan yang dialamatkan secara langsung maupun tidak langsung, sungguh telah menghancurkan popularitas pesantren salafi di masyarakat. Penelitian ini bermaksud mengungkapkan nilai-nilai esensial dari budaya organisasinya serta pengaruhnya terhadap eksistensinya dimasyarakat. Hasil penelitian menemukan bahwa budaya organisasi berupa nilai, keyakinan, kebiasaan, dan filosof hidup dibangun dan dipertahankan oleh kiai sebagai figure sentral. Wujud budaya pesantren meliputi budaya kekeluargaan, kebersamaan dan suka menolong, kualitas, kejujuran dan tanggung jawab. Budaya ini tetap lestari disebabkan adanya perekat budaya meliputi: kepatuhan, keakraban, kejujuran dan tanggung jawab santri terhadap kiai yang dimaknai sebagai sikap tawaddu`, ibadah, dan ikhlas.
36
Wahab, Abdul Jamil. "MEMBACA FENOMENA BARU GERAKAN SALAFI DI SOLO." Dialog 42, no. 2 (February 17, 2020): 225–40. http://dx.doi.org/10.47655/dialog.v42i2.335.
Full textAbstract:
Salafi merupakan paham dan gerakan yang bersifat transnasional, yaitu terkoneksi dengan dinamika paham keagamaan di Timur Tengah. Melalui penelitian dengan pendekatan kualitatif, artikel ini mendeskripsikan eksistensi kelompok tiga jenis Salafi yang berkembang di Solo yaitu, pertama, Salafi Puritanis yaitu Ma’had Imam Bukhari. Kedua, Salafi Haraki yaitu Pesantren Al-Mukmin Ngeruki dan Ma’had ‘Isy Karima. Ketiga, Salafi Jihadis yaitu Jamaah Anshoru Tauhid (JAT) dan beberapa jaringan radikal di Solo. Dakwah eksklusif yang dikembangkan kelompok Salafi Puritanis, menimbulkan konflik horizontal karena meresahkan masyarakat. Sementara Salafi Haraki dan Jihadis yang mengusung gagasan pendirian negara Islam dan penerapat syariat Islam secara formal, menimbulkan konflik vertikal dengan penguasa. Kajian ini berhasil menemukan fenomena baru, bahwa dakwah Salafi Puritanis dapat terus berkembang di beberapa tempat, ini menunjukkan Salafi Puritanis dapat berkoeksistensi dengan paham keagamaan lainnya di masyarakat. Selain itu, Salafi Puritanis juga ternyata mulai membuka diri terhadap beberapa program pemerintah. Sedangkan Salafi Haraki dan Jihadis masih menunjukkan sikap penolakannya terhadap dasar negara dan konstitusi, sehingga terus berhadapan dengan penegak hukum atau pemerintah. Kelompok Salafi Haraki dan Jihadis belum mengalami perubahan orientasi, bahkan berhasil melakukan regenerasi, fakta ini sekaligus menunjukkan penanggulangan radikalisme yang selama ini dilakukan pemerintah kurang efektif.
37
Walter, Barbara F. "The Extremist's Advantage in Civil Wars." International Security 42, no. 2 (November 2017): 7–39. http://dx.doi.org/10.1162/isec_a_00292.
Full textAbstract:
The number of radical Islamist groups fighting in civil wars in Muslim countries has steadily grown over the last twenty years, with such groups outlasting and outperforming more moderate groups. By 2016, Salafi jihadist groups accounted for most of the militant groups in Syria and half of such groups in Somalia. In Iraq, a third of all militant groups were composed of Salafi jihadists. Many analysts argue that the rise of these groups reflects an increase in radical beliefs in Muslim societies. Under certain conditions, however, rebel leaders have strong incentives to embrace an extreme ideology even if they do not believe the ideas that underlie it. When competition is high, information is poor, and institutional constraints are weak, an extremist ideology can help rebel leaders overcome difficult collective-action, principal-agent, and commitment problems. All three of these conditions have been present in the post-2003 civil wars in the Middle East and Africa, and all help explain the emergence and growth of radical groups such as the Islamic State and al-Qaida.
38
Jamal, Fauzun. "PRO-KONTRA PEMAHAMAN GERAKAN ANTI-BID’AH KELOMPOK SALAFI." JURNAL INDO-ISLAMIKA 8, no. 1 (September 29, 2020): 23–37. http://dx.doi.org/10.15408/idi.v8i1.17538.
Full textAbstract:
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.
39
Mukhibat, Mukhibat. "DERADIKALISASI DAN INTEGRASI NILAI-NILAI PLURALITAS DALAM KURIKULUM PESANTREN SALAFI HARAKI DI INDONESIA." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 1 (May 1, 2014): 181. http://dx.doi.org/10.21154/al-tahrir.v14i1.121.
Full textAbstract:
<p><strong>Abstract:</strong> <em>The beginning of twenty first century marks the proliferation of salafi-haraki Islamic boarding schools (pesantren) that blatantly reveals their distinctive thoughts, ideology and movement. These pesantrens advance puritan and literal-textual-fundamental understandings of Islam that potentially endanger the unity of Indonesia as a plural nation-state. The government must not only review the contents, materials and curriculum taught in radical pesantrens but also pay a close attention to their leaders’ and teachers’ methods and approaches to religious education both in class and beyond. This article offers strategies to develop Islamic school so it will not turn to be radical. This article argues that in order to preserve a very basic natural character of Indonesian pesantren, as a place to seed peace and tolerance, salfi-haraki pesantrens must integrate the values of multiculturalism and pluralism into their curriculum. This can be done by translating, assimilating and transforming work on pluralism. The values of pluralism will decimate the seeds of radicalism and fundamentalism and are transformed into agendas and activities, such as regular meeting, religious gathering and informal discussion as part of indirect teaching.</em></p>
40
Sudjito, Sudjito, Hendro Muhaimin, and Agung Saras Sri Widodo. "PANCASILA AND RADICALISM: PANCASILA ENCULTURATION STRATEGIES AS RADICAL MOVEMENT PREVENTIONS." Jurnal Dinamika Hukum 18, no. 1 (January 31, 2018): 69. http://dx.doi.org/10.20884/1.jdh.2018.18.1.1686.
Full textAbstract:
Indonesia has defined Pancasila as nation’s ideology which taught people to live with tolerance. Most Indonesian people embraced Islam and some sects such as salafi, wahabi, jama’ah tabligh, ikhwanul muslimin, and hizbut tahrir which offer alternative for Muslim to know and understand in practising Islamic values individually, group or country (Daulah Isamiyah). The emergence of those various teachings organizations become Islam dynamic. Religion (Islam)-based Radicalism movement is deemed to contradict the state ideology, Pancasila. This article tries to examine organizations or Islamic movement which should be tolerable, respect (lakum dinukum waliyadin), and keep the sovereignty of state. Thus, any Islamic movements that are not based on those principles are convinced that they do not come from Indonesian which is identical with local wisdom and plurality. Keywords: ideology, Pancasila, radicalism, Islam, terrorism
41
Muhanna-Matar, Aitemad. "The limit-experience and self-deradicalisation: the example of radical Salafi youth in Tunisia." Critical Studies on Terrorism 10, no. 3 (March 31, 2017): 453–75. http://dx.doi.org/10.1080/17539153.2017.1304747.
Full text
42
Möller, Veronika, and Antonia Mischler. "The Soundtrack of the Extreme: Nasheeds and Right-Wing Extremist Music as a “Gateway Drug” into the Radical Scene?" International Annals of Criminology 58, no. 2 (November 2020): 291–334. http://dx.doi.org/10.1017/cri.2020.27.
Full textAbstract:
AbstractMusic plays an important role in both the right-wing extremist and the Salafi jihadist scenes as a unifying and radicalizing factor. It is used to share propaganda and highlight specific ideologies. Music is disseminated by various means, e.g. via social media, and used strategically to attract potential new members. The aims of right-wing extremist music and the Salafi jihadist nasheeds are, among other things, to inspire the youth, reach out to a worldwide audience of potential sympathizers, and disseminate their absolutist worldview. To achieve these goals, seemingly objective depictions of negative everyday experiences, of oppression, and the need for resistance are utilized. The songs are usually associated with violent content, and in conjunction with videos, they illustrate the perceived need to defend oneself. In this article, we will take a closer look at the content of four selected extremist songs. Our analysis of the content is based on a triangulation of sequential text analysis methods and identifies the differences and comparable elements of the ideologies in a final step. In addition to the content, the research aims to examine the possible effects of extremist groups’ music.
43
Abu Bakar, Siti Zubaidah, and Mohd Mizan Aslam. "Ongoing IS Radical Ideology in Malaysia: Factors and Counter Strategies." UMRAN - International Journal of Islamic and Civilizational Studies 6, no. 3 (October 21, 2019): 115–25. http://dx.doi.org/10.11113/umran2019.6n3.362.
Full textAbstract:
Malaysia has long been recognized for its ability to manage threats from Islamic radical movements by overcoming significant obstacles and major challenges to national security. Although many movements have been banned and appropriate actions taken, Islamic radicalism nevertheless persists and appears on the rise. This study identifies factors associated with its persistence despite years of efforts to hinder or eradicate Islamic radicalism. Using qualitative historical sociology, the author used several resources for this analysis, including interviews and literature. Findings reveal four major factors that allow Salafi Jihadi ideology to prosper: a false reading of jihad, personal inclinations, political pressure, and globalization. Government actions countering this threat include declaring Malaysia an Islamic state; deradicalization and rehabilitation programs; national think tanks, prohibiting fatwas; introducing the concept of wasatiyyah; and implementation of counter narratives. Although the ideology cannot be completely eradicated, actions taken have managed to contain the contagion and also prevent major threats to national security.
44
Trigg, Christopher. "Islam, Puritanism, and Secular Time." American Literature 90, no. 4 (December 1, 2018): 815–39. http://dx.doi.org/10.1215/00029831-7208560.
Full textAbstract:
Abstract This article reconsiders the legacy of American Puritanism in the context of the current controversy around “radical Islam.” The rise of Salafi jihadism has emboldened those who maintain that Islam is incompatible with Western secularity. Liberal responses to this claim frequently appeal to the United States’ allegedly Puritan past, suggesting that the United States is particularly well placed to deal with both radical Islamism and anti-Islamic prejudice because of the ecumenical pluralism that emerged from the colonial crucible of competing denominations. I interrogate this claim by reading liberal and conservative statements about Muslims in the contemporary United States alongside the writings of Roger Williams, whom many consider to be the father of American pluralism. I argue that the modern rhetoric of religious diversity mirrors the eschatological structure of Williams’s tenet of toleration, wherein Muslims are offered only temporary acceptance. In each case, the pluralism of the present is set off against an anticipated cultural homogeneity.
45
Yunanto, Sri, and Angel Damayanti. "THE ROOT CAUSES AND NEXUS OF MILITANT ISLAMIC MOVEMENTS IN INDONESIA: CASE STUDIES OF DARUL ISLAM AND JEMAAH ISLAMIYAH." Jurnal Asia Pacific Studies 1, no. 1 (November 24, 2017): 28. http://dx.doi.org/10.33541/japs.v1i1.499.
Full textAbstract:
Many scholars believe that every religion has its peaceful interpretation as well as violent practices. Yet, this article elaborates more on the Islamic radical movements in Indonesia, particularly on the questions of what factors have triggered them to conduct such violence, how they linked each other and what action should be taken by the Indonesian government to counter-terrorism. To answer the question, the paper will focus on the ideology part and organization network of Darul Islam (DI) and Jemaah Islamiyah (JI), which shared similar ideology, network and methods of recruitment. Authors argue that ideology and organization become vital elements for DI and JI, in which the government, coupled with all stakeholders, should pay more attention if they want to eradicate violence in the name of religion. Although there is “no prescription fits all†in eradicating terrorism, the ability to understand the root causes and organization network of terrorism in Indonesia will help the government and all stakeholders to establish a proper strategy.
Key words: Counter-terrorism, salafi jihadism, Darul Islam, Jemaah Islamiyah
Abstrak
Banyak pengamat percaya bahwa setiap agama mengandung interpretasi damai sekaligus juga tindak kekerasan. Namun, artikel ini akan mengulas lebih banyak tentang gerakan radikal Islam di Indonesia, terutama yang terkait dengan faktor-faktor apa saja yang mendorong mereka melakukan aksi kekerasan, bagaimana kelompok-kelompok tersebut saling memiliki keterkaitan dan tindakan apa yang perlu diambil oleh pemerintah Indonesia dalam melakukan kontra-terorisme. Untuk menjawab pertanyaan tersebut, paper ini akan menjelaskan ideologi dan jaringan organisasi dari Darul Islam (DI) dan Jemaah Islamiyah (JI), di mana keduanya memiliki kemiripan termasuk juga dalam metode rekrutmen. Penulis berpendapat bahwa ideologi dan organisasi merupakan elemen penting bagi DI dan JI. Oleh karena itu, pemerintah dan seluruh elemen masyarakat harus memperhatikan hal ini jika ingin memberantas kekerasan atas nama agama. Walaupun tidak ada “resep ampuh†yang dapat mengatasi terorisme, kemampuan untuk memahami akar permasalahan dan jaringan organisasi kelompok terorisme di Indonesia akan membantu pemerintah dan seluruh elemen masyarakat untuk menyusun strategi yang tepat.
Kata Kunci: Counter-terrorism, salafi jihadisme, Darul Islam, Jemaah Islamiyah
46
Selamat, Kasmuri. "Salafi-Progressive: Islamic Education Thinking Discourses of K.H. Aceng Zakaria." Dinamika Ilmu 20, no. 1 (June 29, 2020): 107–22. http://dx.doi.org/10.21093/di.v20i1.2162.
Full textAbstract:
This research is aimed to analyze K.H. Aceng Zakaria's thought of Islamic education which is focused on his educational practice to the Organization of Persatuan Islam (Persis) from 1975 to 2006. It's very interesting to study K.H. Aceng Zakaria's thought. At least, there are two reasons: firstly, there wasn't research which raised the aspect of Persatuan Islam's ‘ulama, especially in thought of educational domain, especially from the third generation. Secondly, K.H. Aceng Zakaria is known as an ulama’s of Persis who gives a lot of contribution in education not only the book but also his creativity to hold any alternative educational forum in term of providing people's interest to learn Islamic knowledge. As one of Persis's ulama, his religiosity's thought as same as other Persis ulama identical with purification idea which features as well as Salafi or salafiyyah movement. Based on this study shows, this movement often adhered to the number of stigmatizations, such as rigidity, radical attitude, and some of the similar stigma. The assumption justified when reading a book written by Tsaqil bin Shalfiq al-Qasimi entitled "Rooting out Ahlul Ahwa and Bid'ah". It's the difference from the stigmatizations, through this research, the writer concludes that the consistency of returning Islamic practice to al-Quran and al-Sunnah tends to push progressive attitude. It's proven through educational views of K.H. Aceng Zakaria which focused into an educational book written by K.H. Aceng Zakaria entitled "Zad al-Muta'allim", and his educational practice since he has decided to dedicate his life to the Persis.
47
Demidenko, Sergey V., and Anastasia A. Kutuzova. "The Transformation of Radical Islam in a Post-Industrial Society." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 690–712. http://dx.doi.org/10.22363/2313-1438-2020-22-4-690-712.
Full textAbstract:
In a post-industrial society, radical Islam has undergone significant evolutionary changes, that contributed to its transformation from a religious ideology to a political one. The key element of the updated doctrine was the idea of creating a world Islamic state - caliphate - through global jihad. This article explores a new stage in the history of the phenomenon of Islamic radicalism, which has developed outside the Muslim world, where it has acquired features of a specific subculture. Global jihad is gaining popularity among young Muslims in Europe, the US, and Southeast Asia. A variety of cultural manifestations of Islamism, united by the term jihadi-cool, form an attractive image of a Salafist-jihadists through a special manner of clothing, new types of music (jihad rap and jihad rock), etc. Members of this subculture tend to join terrorist organizations, spread radical ideas among young people and attract new supporters. One of the most important causes of the radicalization of Muslims in Europe and the Americas is considered to be the complex socio-economic and cultural preconditions created by Western policies towards the States of the Middle East and the local Muslim diaspora. As part of the research, a historical-genetic analysis of the evolutionary transformations of Islamic radicalism has been conducted. The statistical method has been used to track the number of terrorist acts in the EU and the USA. Content analysis has been applied in the article in order to examine lyrics of jihad-rap musical compositions. The interdependence of jihad-rap popularity and the general interest in the ideology of jihad has been assessed based on the analysis of statistics of search queries. Biographical methods have been used to study the relationship between belonging to a jihadist subculture and joining radical Islamic organizations. The results of the study demonstrate, first of all, the high adaptability of Islamic radicalism to the changing conditions of the global world. Secondly, they indicate the specific evolution of a phenomenon that gradually overcomes sectarian differences. And third, they note increasing prevalence of this destructive doctrine in Europe, USA, South and Southeast Asia. All the results confirm that Islamic radicalism is not a local phenomenon, but a real threat to global political stability.
48
Al-Makassary, Ridwan. "Transnationalism and Transnational Islam in Indonesia With Special Emphasis on Papua." International Journal of Interreligious and Intercultural Studies 2, no. 2 (October 19, 2019): 42–59. http://dx.doi.org/10.32795/ijiis.vol2.iss2.2019.450.
Full textAbstract:
Papua has experienced the threat of communal harmony between Christians and Muslims regarding the transnational Islam advent in Papua. The Tolikara Incident in 2015 and the latest one the banning of building the minaret of the Al-Aqsha Mosque in Sentani in 2018, to a certain degree, were part of transnational Islam influence in the region with a majority non-Muslim population. The presence of transnational Islam cannot be separated from the emergence of the public sphere in the country after the demise of the Suharto regime in 1998. This paper will explore transnational Islam in Papua by reviewing previous studies and discourse on transnational Islam in Indonesia. At the outset, the author will delve literature review on transnationalism and transnational Islam globally. Afterward, it will discuss the presence of transnational Islam, especially Salafi of Jafar Umar Thalib (JUT) in Jayapura and Keerom that has created tension and hostilities within Muslim communities, as well as toward non-Muslim. No doubt, Salafi faction of JUT has tried to promulgate or disseminate radical Islamic teaching through dakwah (propagation) and other activities that threaten Papua Land of Peace (Papua Tanah Damai). As a result, their presence has gotten resistance from some Islamic mass organizations and non-Muslims.
49
Hasse Jubba, Dwi Nugroho, Gina Destrianti, and Sholikhah Sholikhah. "The Hijrah Phenomenon in Tertiary Education in Indonesian: A Multidimensional Analysis of Moderate Religious Values." Al-Ulum 21, no. 1 (June 25, 2021): 27–49. http://dx.doi.org/10.30603/au.v21i1.2173.
Full textAbstract:
This article explored the phenomenon of hijrah among students at several universities in Indonesia. The data used was obtained through observation, interviews, and documentation studies. The findings found two conditions in the religious community that developed within the university. First, uncontrolled religious communities, such as the salaf community (hijrah), were affiliated with radical Islam, Salafi, Wahabi, and Muslim Brotherhood. They were not controlled to moderate religion, breaking unity and peace, like the salaf community. Second, the government could control society because it has a hierarchical line, such as student organizations. This article recommends a thorough study of the phenomenon of hijrah, which has recently become prominent not to deviate from the basic principles of hijrah itself as part of the overall practice of Islamic teachings (kaffah).
50
Adenan, Adenan, and Husnel Anwar Matondang. "Potensi Radikal-Terorisme dalam Paham Teologi Salafiyah: Studi Kasus terhadap Yayasan Minhaj As-Sunnah Medan, Sumatera Utara." MUKADIMAH: Jurnal Pendidikan, Sejarah, dan Ilmu-ilmu Sosial 3, no. 1 (February 5, 2019): 25–41. http://dx.doi.org/10.30743/mkd.v3i1.1000.
Full textAbstract:
Artikel ini bertujuan untuk menjawab kecurigaan sebagian anggota masyarakat terhadap Salafiyah secara umum. Salah satu yayasan berfahan salafi, yaitu Yayasan Minhaj as-Sunnah, dijadikan sebagai objek penelitian. Fokus masalahnya adalah apa yang melatarbelakangi Yayasan Minhaj As-Sunnah menjadikan Salafiyah sebagai dasar teologis keagamaannya dihubungkan dengan pemahaman radikalisme-terorisme. Hasil temuan dari penelitian ini adalah Manhaj Salafiyah menggunakan metodologi penafsiran teks Al-Quran dan Sunnah yang disusun para salaf untuk membentengi Islam dari penafsiran-penafsiran keliru dan menyesatkan yang didasari oleh kepentingan hawa nafsu. Yayasan Minhaj As-Sunnah memahami bahwa Manhaj Salafiyah tidak memiliki hubungan dengan gerakan dan pemahaman radikal-terorisme.Kata kunci: Salafiyah, Minhaj As-Sunnah, radikalisme, terorisme.