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Journal articles on the topic 'Salafiyya'
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1
Lauzière, Henri. "THE CONSTRUCTION OF SALAFIYYA: RECONSIDERING SALAFISM FROM THE PERSPECTIVE OF CONCEPTUAL HISTORY." International Journal of Middle East Studies 42, no. 3 (July 15, 2010): 389a. http://dx.doi.org/10.1017/s0020743810000735.
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Scholars have long struggled with various and even conflicting historical narratives and definitions of Salafism (al-salafiyya), but a closer look at the history of the concept itself—rather than of the ideas for which it stands—goes a long way toward explaining the perennial confusion that has typified this religious orientation. This article examines the production of knowledge about Salafism as a conceptual construct and a typological category. It argues that although Salafi epithets have existed since the medieval period, they did not start referring to a religious concept known as salafiyya until the 1920s. By the same token, the widely accepted idea that salafiyya referred to an Islamic modernist movement in the late 19th and early 20th centuries is a historical fiction that originates with Louis Massignon. The history of Cairo's Salafiyya Press and Bookstore, however, sheds important light on the process by which the construction of Salafism took place.
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Ainouz, Mounir. "Reformbevægelsen: Liberal salafiyya i Marokko." Tidsskrift for Islamforskning 11, no. 1 (December 19, 2017): 108. http://dx.doi.org/10.7146/tifo.v11i1.102876.
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Formålet med denne artikel er at diskutere det marokkanske hybridfænomen, liberal salafiyya, sådan som det kom til udtryk i perioden 1930-1960. Fænomenet blev begrebsliggjort af den marokkanske tænker Muhammad ’Ābed al-Jābirī og blev deref ter defineret og afgrænset som en ideologisk skole, der opstod i Marokko i 1930’erne og fortsatte efter Marokko opnåede uafhængighed fra Frankrig i 1956. Al-Jābirī argumenterede for, at den liberale salafiyya voksede ud af en sammensmeltning af vestlig liberalisme og traditionel marokkansk salafisme under det franske protektorat (1912-1956). I Marokko kom den liberale salafiyya til at stå langt stærkere end i resten af den arabiske verden. Det blev et nationalt projekt understøttet af reformister som Allāl al-Fāsī and Muhammad al-Wazzānī, men også af Sultan Muhammad V og det konservative religiøse etablissement. De unge reformister fremlagde en “Plan de Réformes”, som krævede, at marokkanerne skulle indgå i en moderniseringsproces, men det franske protektorat afviste deres krav. Denne beslutning tilskyndede al-Fāsī og al-Wazzānī til at definere deres eget politiske projekt med henblik på at erstatte det traditionelle politiske system med et konstitutionelt monarki. Men efter en mere end fireårtier lang, sej kamp for indførelsen af et parlamentarisk system og moderne politiske institutioner, indså al-Fāsī og al-Wazzānī, at Marokko i den postkoloniale periode ikke var klar til at implementere deres politiske tanker. This article explores the Moroccan concept of liberal salafiyya between the 1930s and 1960s. The concept was defined by the Moroccan thinker Muhammad ‘Ābed al-Jābirī, who expounded the concept of an ideological school that originated in the 1930s and continued after Morocco regained its independence from France in 1956. Al-Jābirī argued that liberal salafiyya in Morocco arose from the merging of Western liberalism and Islamic traditional Salafism during the French colonial period (1912-1956). However, the ideologies of liberalism and Salafism had a different approach and adaptation in Morocco than the rest of the Arabic-Islamic world. This distinguishes Moroccan liberal Salafiyya from other expressions of Salafism in the Arabic world because it accepted liberalism as compatible with the fundamental principles of Salafiyya. Liberal Salafiyya was not only embraced by the Moroccan reformists Allāl al-Fāsī and Muhammad al-Wazzānī, but also by the Moroccan Sultan Muhammad V and the religious conservative establishment. The young reformists presented a “Plan de Réformes”, where they demanded that the Moroccans should be part of the modernization process. The colonial power rejected their demands. This decision encouraged al-Fāsī and al-Wazzānī to define their own political projects in order to substitute the traditional political system with constitutional monarchy. After more than four decades of activism and struggle for incorporating a parliamentary system and modern political institutions, al-Fāsī and al-Wazzānī realised, that postcolonial Morocco was not ready to incorporate their political views.
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Sander, Amrei. "Salafismus / salafiyya als historische Reformbewegung und ihr Einfluss auf islamische Strömungen der Gegenwart." Evangelische Theologie 79, no. 3 (June 1, 2019): 193–209. http://dx.doi.org/10.14315/evth-2019-790306.
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AbstractInitially Salafism/salafiyya was an Islamic reform movement that developed in contrast to the tradition of law schools and to Sufism. It was not only fed by different sources, but its contents were also adopted and appropriated by different Islamic movements of the present. This article intends to sketch the historical development and shed light on the multi-faceted movements that adopted basic contents from the salafiyya.
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Gambari, Yusuph Dauda. "A Critical Analysis of the Response of Ilorin Sufi Scholars to Anti-Sufi Uprising in the Seventies in Nigeria." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 1 (June 7, 2023): 75–98. http://dx.doi.org/10.21580/tos.v12i1.14504.
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Sufism has been trailed by different criticisms for a long period. Different Muslim communities across the Muslim world have experienced anti-Sufism drives but launched in Nigeria in the seventies as it was inaugurated and coordinated by Shaykh Abubakar Mahmud Gumi, who acted under the guise and influence of Wahhābiyya-Salafiyya. As a result, Sufis across communities started responding by either preaching or writing. Sufi scholars in Ilorin, a border community between the North and South, were among the early responders to anti-Sufism who took to writing. Therefore, this paper is a critical analysis of the contents of Rafḍ al-Shubuhāt, written as a response to anti-Sufi waves in the city. An exegetical method of research was adopted to determine the appropriateness of the Sufi scholars to the anti-Sufism campaign in the metropolis. The findings revealed that most of the Salafiyya’s claims are unfounded and lack the proof to establish their genuineness, while the responses of the Sufi are not only appropriate but are also laced with evidence from the Qur’an, Ḥadīth, and submissions of different scholars, some of whom were Salafiyya scholars. The book is therefore recommended for the defence of Sufism in contemporary times.Contribution: This study contributes to revealing the efforts to tackle the anti-Sufism movement initiated by Sufis scholars in Ilorin Nigeria, by writing a book entitled Rafḍ al-Shubuhāt, as a counter-opinion.
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Kobo, Ousman Murzik. "Shifting Trajectories of Salafi/Ahl-Sunna Reformism in Ghana." Islamic Africa 6, no. 1-2 (July 6, 2015): 60–81. http://dx.doi.org/10.1163/21540993-00602003.
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This article explores the shifting trajectories of Salafi-inclined reforms in Ghana since the 1950s. I illustrate that Ghanaian expressions of Salafism emerged in the 1950s from local doctrinal debates between members of the Tījāniyya Sufi brotherhood and those who opposed Sufism. The opposition against the Tījāniyya evolved to become part of the worldwide Salafi reform movement. Tracing the movement’s development, I illustrate further that the Ghanaian expressions of Salafism was neither homogenous nor static in its strategies of proselytization or its doctrinal emphases. Rather, many local Salafi scholars continuously defined and sharpened their ideas and strategies to accommodate changing local and global realities. Moreover, while seeking intellectual and financial support of Salafi sponsors in the Arab world, Ghanaian Salafis remained focused on local needs. The history of Ghanaian Salafiyya will thus sharpen our knowledge of the dynamism of global Salafiyya, and the processes by which local doctrinal concerns find affinities with debates in other parts of the Muslim world.
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Shavit, Uriya, and Fabian Spengler. "Converting to Salafiyya: Non-Muslims’ Path to the “Saved Sect”." Journal of Muslim Minority Affairs 41, no. 2 (April 3, 2021): 337–54. http://dx.doi.org/10.1080/13602004.2021.1957593.
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Sirry, Mun'im. "Jamāl al-Dīn al-Qāsimī and the Salafi Approach to Sufism." Die Welt des Islams 51, no. 1 (2011): 75–108. http://dx.doi.org/10.1163/157006011x556102.
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AbstractThis article problematizes the general assumption about the inherent anti-Sufi tendency of the Salafiyya by looking closely at the thought of the Syrian Salafi thinker Jamāl al-Dīn al-Qāsimī. The primary text analysed in this article is a brief chapter of Qāsimī's book Dalā'il al-tawhīd, entitled Butlān al-hulūl wa-l-ittihād (The Invalidity of Incarnation and Union). Here Qāsimī discusses the notions of hulūl (incarnation) and ittihād (union), and defends the idea of wahdat al-wujūd (unity of being) attributed to the shaykh akbar Ibn 'Arabī which led Qāsimī to stand up against the shaykh al-islām Ibn Taymiyya who accused Ibn 'Arabī of being a heretic. This article discusses Qāsimī's defense of Ibn 'Arabī within a broader context of the Salafi approach to Sufism. In this context, the case of Qāsimī presents us with an insight that the Salafis took a more nuanced position than is sometimes supposed. We will conclude with a brief reflection on how we could situate Qāsimī's view of Ibn 'Arabī within the ongoing debate about the relationship between the Salafiyya and Sufism in more recent scholarship.
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Ceylan, Rauf. "Neo-Salafiyya – Charakteristik und Attraktivität einer neuen fundamentalistischen Bewegung in Deutschland." Leviathan 44, no. 2 (2016): 187–205. http://dx.doi.org/10.5771/0340-0425-2016-2-187.
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Geoffroy, Eric, and Itzchak Weismann. "Taste of Modernity: Sufism, Salafiyya and Arabism in Late Ottoman Damascus." Studia Islamica, no. 94 (2002): 225. http://dx.doi.org/10.2307/1596236.
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Belhachmi, Zakia. "Al-Salafiyya, Feminism and Reforms in Twentieth Century Arab-Islamic Society." Journal of North African Studies 10, no. 2 (June 2005): 111–41. http://dx.doi.org/10.1080/13629380500252119.
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Nafi, Basheer M. "Salafism Revived: Nu'mān al-Alūsī and the Trial of Two Ahmads." Die Welt des Islams 49, no. 1 (2009): 49–97. http://dx.doi.org/10.1163/157006008x424959.
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AbstractIn 1298/1881, the Iraqi scholar Nu'mān al-Alūsī published his Jalā' al-'aynayn fī muhākamat al-Ahmadayn, one of the most astute tracts to be written in defense of the fourteenth-century Hanbalī scholar, Ibn Taymiyya. This article attempts to read into the significance of Jalā' al-'aynayn by studying the life and educational environment of its author, the subject matter of the book, the format in which it appeared, and the circumstances of its publishing. There is little doubt that Jalā' al-'aynayn is a founding text in the emergence of modern Salafiyya in major Arab urban centers. Considering the contribution of the Wahhābī movement to the revival of Salafī Islam, one of the aims of this article is to look into the variant expressions of modern Salafiyya. An important aspect of the impact of Nu'mān al-Alūsī's work is related to the way he treated his subject matter, reconstituting the legacy of Ibn Taymiyya in the Muslims' imagination of their traditions. The other, was the publishing of Jalā' al-'aynayn in print. In the following decades, the ecology of Islamic culture would be transformed at a dramatic pace. But two things would not lose their value for the Salafī circles of modern Islam, the referential position of Ibn Taymiyya and the power of the printing-press.
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Belhachmi, Zakia. "Al-salafiyya, feminism, and reforms in the nineteenth-century Arab-Islamic society." Journal of North African Studies 9, no. 4 (January 2004): 63–90. http://dx.doi.org/10.1080/1362938042000326290.
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Pall, Zoltan. "The Development and Fragmentation of Kuwait's al-Jama'a al-Salafiyya: Purity over Pragmatism." Middle East Journal 74, no. 1 (May 1, 2020): 9–29. http://dx.doi.org/10.3751/74.1.11.
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This article argues that the pragmatism displayed by Salafi politicians after the 2011 Arab uprisings might not apply to the larger networks of the movement. Such pragmatism contributed to organizational dysfunction in Kuwait's largest Salafi group, al-Jama'a al-Salafiyya. The ideological foundations of the group stood at odds with its extensive institutional structures, impeding it from functioning effectively. To explain this, the article draws on a comparison with the Muslim Brotherhood in Kuwait, whose ideology and disciplinary practices facilitated the establishment of tight-knit, highly efficient organizations.
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Hernández-Justo, Tatiana. "Principales corrientes ideológicas en el Túnez colonial: del reformismo islámico a los movimientos de izquierda." Estudios de Asia y África 58, no. 1 (December 22, 2022): 65–92. http://dx.doi.org/10.24201/eaa.v58i1.2805.
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En un momento histórico tan crucial para Túnez como el del protectorado francés, el ambiente cultural era un crisol donde multitud de ideologías, internas e importadas, pugnaban por ganar el terreno intelectual y político. Por una parte, teorías como la salafiyya, el reformismo islámico y el panarabismo entraron con fuerza desde territorios de mayoría islámica; por otra, llegaron de Europa, con los colonos y los trabajadores, numerosas ideologías de izquierda, como el marxismo, el anarquismo o el socialismo. En este artículo se analiza el ambiente intelectual y político de Túnez durante la primera mitad del protectorado francés, con especial atención a estos dos grupos de ideologías.
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Abu-Manneh, Butrus. "SALAFIYYA AND THE RISE OF THE KHĀLIDIYYA IN BAGHDAD IN THE EARLY NINETEENTH CENTURY." Die Welt des Islams 43, no. 3 (2003): 349–72. http://dx.doi.org/10.1163/157006003322682654.
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Yaghi, Mohammad. "From Competition to Cooperation: The Radicalization Effect of Salafists on Egypt’s Muslim Brotherhood in the Aftermath of the 2011 Uprising." Middle East Law and Governance 13, no. 2 (June 14, 2021): 150–70. http://dx.doi.org/10.1163/18763375-13020003.
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Abstract Using the case studies of the 2012 Constitution, the call of al-Jabha al-Salafiyya for the Revolution of the Muslim’s Youth (rmy) and the Salafi’s statement of Nida Ard al-Kinana, this article provides empirical evidence that the Salafists have a radicalization effect on Egypt’s Muslim Brotherhood when they compete or cooperate with each other. By “radicalization effect,” the article means pushing the Brotherhood to build less inclusive institutions and/or pulling them toward the justification of the use of violence in religious terms in their confrontation with al-Sisi’s regime. Methodologically, the article relies on the Salafist and the Brotherhood statements as well as on the work of other scholars.
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Eich, Thomas. "Questioning Paradigms: A Close Reading of 'Abd Al-Razzāq al-Baytār's Hilya in order to gain some new insights into the Damascene Salafiyya." Arabica 52, no. 3 (2005): 373–90. http://dx.doi.org/10.1163/1570058054191815.
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AbstractBy applying several methods of traditional source criticism to Baytār's Hilya it becomes possible to make this source "speak" and provide some information about its author. It becomes clear that unequal access to wealth and power at Damascus cannot be seen as the major driving force behind the formation of a group of intellectuals who represented the first stage of the formation of the Damascene salafiyya. Thus the so-called middle'ulamā' thesis has to be refuted. In addition it is shown that the dichotomy of "conservative" and "reformist" turuq did not exist in the mind of leading salafīs themselves. Hence, it also cannot be assumed that "reformist" salafīs were "naturally" attracted to "reformist" turuq.
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Scharbrodt, Oliver. "The Salafiyya and Sufism: Muhammad ‘Abduh and his Risālat al-Wāridāt (Treatise on Mystical Inspirations)." Bulletin of the School of Oriental and African Studies 70, no. 1 (February 2007): 89–115. http://dx.doi.org/10.1017/s0041977x07000031.
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This article questions certain assumptions on the intellectual history of modern Islam and on one of the most influential modern reform movements, the Salafiyya. By looking at the Sufi origins of one of the main Salafī reformers, it relativizes the notion of an inherent anti-Sufism of this reform movement. The article examines how Muhammad ‘Abduh (1849–1905), the famous Egyptian reformer, converted to Sufism in his youth after experiencing a spiritual and intellectual crisis. The influence of his paternal great-uncle Shaykh Darwīsh al-Khādir and of Sayyid Jamāl al-Dīn al-Afghānī (1837–1897) on ‘Abduh's spiritual and intellectual formation will be investigated. In his youth, Sufism provided him with an alternative form of religiosity with which he could express his dissatisfaction with the representatives of mainstream Islam in his time. ‘Abduh's mystical inclinations found its literary expression in his first major work, the Risālat al-Wāridāt (Treatise on Mystical Inspirations), whose contents will be discussed in detail.
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Winter, Ofir, and Uriya Shavit. "Sports in Contemporary Islamic Law." Islamic Law and Society 18, no. 2 (2011): 250–80. http://dx.doi.org/10.1163/156851910x537784.
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AbstractProfessional and amateur sports have become the focus of much attention in contemporary Islamic law. In recent years, jurists have issued fatwās (religious opinions) in response to hundreds of queries about the legitimacy of sporting activities. These queries cover a wide field of subjects: karate, mixed-gender swimming and the high salaries of soccer players. The mushrooming of fatwās is a sign of the importance of sports amongst Muslims. It also indicates that some sporting activities challenge traditional Islamic values and practices. By presenting an overview of contemporary fatwās dealing with sports, we analyze some of the dilemmas faced by Muslims who wish to practice or enjoy modern sports, and the jurists' attempts to resolve these dilemmas. Using sports as a mirror, we highlight some major lines of friction between two movements: The socially liberal Wasatiyya school and the socially conservative Salafiyya school.
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Damir-Geilsdorf, Sabine, and Mira Menzfeld. "Who are “the” Salafis?" Journal of Muslims in Europe 6, no. 1 (March 9, 2017): 22–51. http://dx.doi.org/10.1163/22117954-12341337.
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This article explores the lifeworlds of so-called Salafi(st)s in North Rhine-Westphalia, Germany, by examining the ways their beliefs impact upon their everyday lives, identities, and religious practices. Based on participant observation, informal talks, and in-depth interviews conducted with persons visiting mosques ascribed to apolitical “puristic Salafism” (salafiyya ʿilmiyya), the article is intended to shed light on their ways of life, convictions, and everyday practices by presenting four case studies. The subjects of our case studies show a highly heterogeneous and individual synthesis of personal guidelines for conducting what they call a “good Muslim life”, according to their translation of the role model of thesalaf ṣāliḥ(“the pious ancestors”, i.e. the first three generations of Muslims) as well as a heterogeneity in their emic identity ascription and definition of what Salafism means to them.
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Dhouib, Sarhan. "Zur Kritik der Kultur in der arabisch-islamischen Philosophie der Gegenwart." Zeitschrift für Kulturphilosophie 2008, no. 1 (2008): 59–72. http://dx.doi.org/10.28937/1000106490.
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In contemporary Arab-Islamic philosophy there is increasing interest in the criticism of conceptions of culture and identity. The paradigms of these criticisms can be studied in an exemplary way in the works of the Moroccan philosopher Mohammed 'Abid al-Garibi. They reflect the close relationship between the problem of identity and the question of the »heritage« of Arab-islamic philosophy. The topics discussed include al-Garibi's rejection of the ahistorical interpretations of the religious, orientalistic, and Marxist Salafiyya and the extent to which his criticism of these intellectual currents is based upon a rational revival of the critique of Arab-islamic culture. Finally, the essay considers the basic ideas of a critique of »arabic reason« and its reformulation of Rationalism and seeks to show that al-Gabiri's return to Averroes opens up a new way out of the intellectual crisis in Arab-islamic societies.
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Sunarwoto, A. "Negotiating Salafī Islam and the State: The Madkhaliyya in Indonesia." Die Welt des Islams 60, no. 2-3 (May 27, 2020): 205–34. http://dx.doi.org/10.1163/15700607-06023p03.
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Abstract The focus of this article is on the Salafiyya-Madkhaliyya in Indonesia, which takes its name from Saudi scholar Rabīʿ al-Madkhalī. After an account of how they emerged and developed in Indonesia, the relationship of the Madkhalīs with the state, which is based on a “fiqh of obedience”, is analyzed. It is argued that, while this legal underpinning necessitates that they give total loyalty to the ruler (walī l-amr, or ūlū l-amr), the Indonesian Madkhalīs are unable to entirely follow this principle. The Madkhalīs have had to come to terms with the fact that Indonesia follows a democratic system, which, in fact, prevents the comprehensive accommodation of their Salafī principles. The resulting ambiguities prove difficult to solve. It is argued here that the negotiation between Madkhalī Salafīs and the Indonesian state is characterized by the constant efforts of the former to tackle those ambiguities.
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Lisnyansky, Dina. "From Da‘wa in Europe to European Da‘wa: The Muslim Brotherhood and the Salafiyya in France and Britain." Journal for Interdisciplinary Middle Eastern Studies, no. 1 (2017): 79–103. http://dx.doi.org/10.26351/2017.4.
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Issaka-Toure, Fulera. "Application of Muslim Family Law as a Form of Customary Law in Accra, Ghana." Islamic Africa 11, no. 2 (September 1, 2021): 232–51. http://dx.doi.org/10.1163/21540993-01102004.
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Abstract This article examines the central role of the malam (Islamic scholar) in the application of Muslim family law in a legal plural tradition in Accra, Ghana. It demonstrates that the role of the malam as a legal actor is one which is not self-ascribed, yet his deployment of such role is significant in how we understand the interaction of various bodies of laws and their hierarchies. The article shows that women form the majority of the litigants who seek to improve their wellbeing by appealing to Islamic legal norms through the malamai. It argues that, through the judicial practices of the malamai of the two dominant Islamic groups, the Tijāniyya and the Salafiyya, the manner in which the malam himself deploys his legal role reveals how his position is relevant for his predominantly female clients. In the end, this article contributes to how we understand the practice of legal pluralism through the application of Muslim family law as a form of customary law.
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Hegghammer, Thomas, and Stéphane Lacroix. "REJECTIONIST ISLAMISM IN SAUDI ARABIA: THE STORY OF JUHAYMAN AL-'UTAYBI REVISITED." International Journal of Middle East Studies 39, no. 1 (February 2007): 122a. http://dx.doi.org/10.1017/s002074380722255x.
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This article examines the origin and legacy of the rebel group that stormed the great Mecca mosque in November 1979. Extensive fieldwork and new primary sources show that the rebels represented a radicalized faction of a large pietistic organization established in Medina in the mid–1960s under the name al–Jama a al–Salafiyya al–Muhtasiba (JSM). The rebel faction had broken with the mother organization in 1977 and developed into an apocalyptic sect under the leadership of Juhayman al–Utaybi, who spent two years as a fugitive in the desert before the attack. Although the rebellion was crushed, the early 1990s witnessed a resurgence of Juhayman's ideas in Saudi Arabia. The article argues that the JSM, the Mecca rebels, and their heirs represent a widely ignored undercurrent of Saudi Islamism. Pietistic and isolationist, this so–called rejectionist Islamism is intellectually and sociologically distinct from the two other strains of Saudi Islamism, namely, reformism and jihadism.
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Lauzière, Henri. "THE CONSTRUCTION OFSALAFIYYA: RECONSIDERING SALAFISM FROM THE PERSPECTIVE OF CONCEPTUAL HISTORY." International Journal of Middle East Studies 42, no. 3 (July 15, 2010): 369–89. http://dx.doi.org/10.1017/s0020743810000401.
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For nearly a century of scholarship, uncertainties and paradoxes have beleaguered interpretations of the origins and meaning of Salafism (al-salafiyya). Although academics and journalists alike are well aware of the various definitions and conflicting narratives of Salafism, relieving some of the confusion that beclouds the term continues to prove difficult. Given that concepts are fluid and relational, this state of affairs may seem inevitable. Yet there are reasons to believe that the current confusion surrounding Salafism is in part attributable to faulty scholarship and that consequently the substance and history of this religious orientation will remain unnecessarily puzzling so long as the production of knowledge about Salafism goes unexamined. In that sense, recent scholarly efforts to remedy the situation by providing deeper insights into the intellectual, geographical, and political diversity of Salafism have produced mixed results, for they have largely overlooked two of the most persistent epistemological problems that are at the root of much of the present-day ambiguity.
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Weismann, Itzchak. "BETWEEN SŪFĪ REFORMISM AND MODERNIST RATIONALISM—A REAPPRAISAL OF THE ORIGINS OF THE SALAFIYYA FROM THE DAMASCENE ANGLE." Die Welt des Islams 41, no. 2 (2001): 206–37. http://dx.doi.org/10.1163/1570060011201286.
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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.
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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.
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Daoud, Riffi. "Historiographie du wahhabisme : écueils et enjeux." Arabica 69, no. 3 (June 30, 2022): 319–53. http://dx.doi.org/10.1163/15700585-12341643.
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Résumé L’histoire du wahhabisme est le parent pauvre de l’historiographie francophone. Le sujet, plus souvent abordé des points de vue géopolitique et sociologique, n’est que rarement abordé dans son histoire longue, et encore moins depuis le prisme de l’histoire intellectuelle. La parution de la version française du livre de Natana Delong-Bas, Islam wahhabite, qui se caractérise par de nombreuses faiblesses, est l’occasion de faire ici un bilan historiographique : que sait-on de l’émergence du wahhabisme, de la personnalité et de l’œuvre de son fondateur ? Comment écrire cette histoire qui s’inscrit dans celle, plus large, du taǧdīd ? Quelles relations le wahhabisme entretint-il avec les courants réformateurs héritiers, concomitamment, de l’œuvre d’Ibn ʿArabī et Ibn Taymiyya ? La présente note critique est également l’occasion de revenir sur les écueils et enjeux du travail d’écriture et d’interprétation du wahhabisme, doctrine proprement révolutionnaire. Par bien des aspects, le livre de Natana Delong-Bas s’inscrit dans une historiographie plus ancienne – à la fois présente dans des courants de la salafiyya et dans l’orientalisme – établissant une dichotomie entre le wahhabisme et Ibn ʿAbd al-Wahhāb, et pensant l’œuvre de ce dernier comme une tentative de sursaut dans un cadre général de décadence généralisée du monde musulman. Le présent article vise à déconstruire ce récit, problématique à plus d’un titre.
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Weismann, Itzchak. "THE POLITICS OF POPULAR RELIGION: SUFIS, SALAFIS, AND MUSLIM BROTHERS IN 20TH-CENTURY HAMAH." International Journal of Middle East Studies 37, no. 1 (February 2005): 39–58. http://dx.doi.org/10.1017/s002074380505004x.
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With the advent of the 20th century, Sufism found itself under increasing attack in many parts of the Muslim world. In previous centuries, mystical movements had played a prominent role in the struggle for the revival of Islam and occasionally, where governments were weak or nonexistent, also in actual resistance to European encroachment. In the wake of the increasing consolidation of the state and the spread of Western rationalism, however, Sufis came to be regarded as a major cause of the so-called decline of Islam and an obstacle to its adaptation. In the Arab world, this anti–Sufi feeling was generally associated with the Salafiyya trend. The Salafi call for a return to the example of the forefathers (al-salaf al-**sdotu**āli**hdotu**) amounted to a discrediting of latter-day tradition, which was described as cherishing mystical superstition as well as scholarly stagnation and political quietism. Under the burden of this critique, and as a response to the general expansion of education and literacy, Sufism has been forced to assimilate new ideas and to make room for a new form of organization; the populist Islamic association. These developments culminated in the establishment of the Society of the Muslim Brothers.
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Rosyad, Rifqi Abdul. "Pelaksanaan Program Wajib Belajar Pendidikan Dasar Sembilan Tahun pada Pondok Pesantren Salafiyah IBNU Taimiyyah Kebokura Sumpiuh Banyumas." Jurnal Kependidikan 7, no. 1 (May 31, 2019): 43–55. http://dx.doi.org/10.24090/jk.v7i1.2927.
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Abstract
This paper focused describing the implementation of the Nine-Year Compulsory Basic Education Learning Program at the Salafiyyah Ibn Taimiyah Islamic Boarding School in Kebokura, Sumpiuh, Banyumas Regency in terms of the Director General Decree of Islamic Institution Number: E / 239 / 2001. This is a qualitative research the subjects of which are the caregivers of Islamic boarding schools, Muslim scholars, Administrative Staff (TU), and santri. The data of this research were collected through observation, interviews and documentation. The results showed that the Implementation of the Nine-Year Compulsory Basic Education Study Program at Ibn Taymiyyah Islamic Boarding School was good, because of the 11 criteria contained in the Director General of Islamic Institutional Decree Number: E / 239/2001 concerning the implementation of the Compulsory Education Program in this institution is appropriate. In addition, the implications of the implementation of the Nine-Year Compulsory Basic Education Learning Program at Ibn Taymiyyah Islamic Boarding School had many positive impacts on management, such as the admission of certificate equivalece to formal education, the integration of religious and general education, the increase number of santri and regular funding from the government..
Keywords
program implementation, nine-year basic education compulsory education program at salafiyah islamic boarding school, director general of islamic religion decision number: E/239/2001
Abstrak
Tulisan ini bermaksud untuk menguraikan pelaksanaan program Wajib Belajar Pendidikan Dasar Sembilan Tahun di Pondok Pesantren Salafiyyah Ibnu Taimiyah Kebokura Sumpiuh Banyumas ditinjau dari Keputusan Direktur Jenderal Kelembagaan Agama Islam Nomor: E / 239 / 2001. Jenis penelitian yang digunakan dalam penelitian ini adalah penelitian kualitatif, subjek penelitiannya adalah pengasuh pondok pesantren, Ustadz dan Staff Tata Usaha (TU) serta santri. Teknik yang digunakan dalam pengumpulan datanya adalah observasi, wawancara dan dokumentasi. Hasil penelitian menunjukan bahwa Pelaksanaan Program Wajib Belajar Pendidikan Dasar Sembilan Tahun di Pondok Pesantren Salafiyah Ibnu Taimiyah baik, karena dari 11 kriteria yang terdapat dalam Keputusan Direktur Jenderal Kelembagaan Agama Islam Nomor: E / 239 / 2001 tentang penyelenggaraan Program Wajib Belajar Pendidikan Dasar pada Pondok Pesantren salafiyah Pondok Pesantren Salafiyah Ibnu Taimiyah sudah sesuai. Kemudian implikasi diterapkannya Program Wajib Belajar Pendidikan Dasar Sembilan Tahun di Pondok Pesantren Salafiyah Ibnu Taimiyah memberikan banyak dampak positif terhadap manajemen di Pondok pesantren tersebut, mulai dari ijazah pondok yang setara dengan pendidikan formal, integrasi pendidikan agama dan umum, peningkatan jumlah santri dan adanya sumber dana yang sudah pasti dari pemeintah.
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Seregichev, Sergei Yu. "ISLAMIC FUNDAMENTALIST GROUPS AND MOVEMENTS IN THE KINGDOM OF SAUDI ARABIA." RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, no. 1 (2022): 55–66. http://dx.doi.org/10.28995/2073-6339-2022-1-41-55-66.
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The paper provides a brief analysis of the main Islamic fundamentalist groups and movements in the Kingdom of Saudi Arabia, including extremist organizations that actively use terrorist methods of struggle for the power. The main stages of the formation of Saudi Islamic extremist movements are studied. The first contacts between the authorities of the Kingdom and the Islamists represented by the Muslim Brotherhood took place in the second half of the 1930s. In the 1950s, some members of the Egyptian Muslim Brotherhood, fleeing repression by Egyptian leader Gamal Abdel Nasser, received jobs and shelter in Saudi Arabia. By the end of the 1960s, two trends of Islamic fundamentalism were actively developing in the Kingdom: al-Sahva al-Islamiyya and al-Jamaa al-Salafiyya al-Muhtasiba. The first was a relatively moderate current, advocating for political reform under the auspices of royal authority. It had many supporters and quickly became the mainstream of Islamic fundamentalist thought and practice. The second movement, on the contrary, chose the path of rapid radicalization in the 1970s, culminating in the tragic events of 1979 in Mecca. The war in Afghanistan and the deployment of a large multinational force in Saudi Arabia to liberate Kuwait have become the new factors in the radicalization of the members of Saudi Islamic fundamentalist groups and movements.
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Mayeur-Jaouen, Catherine. "« À la poursuite de la réforme »: Renouveaux et débats historiographiques de l’histoire religieuse et intellectuelle de l’islam, xve-xxie siècle." Annales. Histoire, Sciences Sociales 73, no. 2 (June 2018): 317–58. http://dx.doi.org/10.1017/ahss.2019.3.
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RésumésL’histoire religieuse et intellectuelle de l’islam à l’époque moderne et contemporaine est souvent réduite à un récit-maître arabo-centrique et téléologique dans lequel la modernité commencerait avec l’expédition d’Égypte ou la Nahḍa, la Renaissance arabe. Cette histoire verrait se succéder soufisme, réformisme musulman, islamisme, salafisme, soit une « généalogie de l’islamisme ». Dans une démarche d’histoire régressive, cet article éclaire la pluralité des voies possibles comme le caractère hétérogène des moments historiques, grâce à la présentation des dynamiques courantes de l’historiographie internationale sur l’histoire de l’islam entre le xve et le xxie siècle. Remontant vers l’amont, il s’agit de repérer les ruptures et les continuités, les lectures successives de tel auteur médiéval et de tel concept (comme salafiyya). L’article s’efforce de démontrer la nature construite de la vulgate historiographique du « réformisme musulman » de la fin du xixe siècle, comme celle sur « la pensée arabe à l’âge libéral ». Les débats sur le « néo-soufisme » et sur l’Aufklärung du xviiie siècle ont conduit à une meilleure connaissance de l’islam de la fin de l’époque moderne. Entre le xve et le xviie siècle, s’épanouit une soif de renouveau (tajdīd) en hadith, en droit musulman et en soufisme. Les recherches récentes des ottomanistes sur les processus de « confessionnalisation » aux xvie et xviie siècles montrent l’importance des facteurs politiques dans ces évolutions de l’islam à l’âge des trois Empires (moghol, safavide, ottoman).
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Rahmatullah, Azam Syukur, and Muhammad Azhar. "Pesantren Dan Homoseksualitas Kaum Santri (Studi Pada Pesantren Tua Salafiyyah dan Khalafiyyah di Kota Santri Jawa Timur)." INFERENSI: Jurnal Penelitian Sosial Keagamaan 12, no. 2 (January 31, 2019): 457–80. http://dx.doi.org/10.18326/infsl3.v12i2.457-480.
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The research has the effort to know a behavior of LGBT in Pesantren. The assumption until now, Pesantren was innocent and be the free zone of LGBT. This research is using qualitative and ethnomethodology’ approach. The location of research is in Pesantren Salafiyyah Kyai Kholil Bangkalan Madura, that old Pesantren Salafiyah in Madura. The other Pesantren is Pesantren Al-Hikam Bangkalan Madura that old Pesantren Khalafiyah in Madura. The results of research are; First, kinds of behavior that indicate LGBT in Pesantren are (1) kakak-adikan, kobel, mojok, kelon. The Second, the efforts from two pesantren are same handling based cognitive, spiritual and physical. The handling in Pesantren Salafiyyah Kyai Kholil Bangkalan, are three enhance; (1) period beginning of kesantrian (2) period of unification santri (3) period the end of kesantrian. The handling in Pondok Pesantren Al-Hikam with several methods; (1) assessment of kitab method (2) punishment method (3) counseling method (4) assessment and enlightenment method (5) supervision without served.
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Sholiha, Imroatus. "IMPLEMENTASI PRINSIP-PRINSIP GOOD CORPORATE GOVERNANCE DI KSPPS BMT SALAFIYAH SUKOREJO SUMBEREJO BANYUPUTIH KABUPATEN SITUBONDO." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 15, no. 1 (June 30, 2021): 161–82. http://dx.doi.org/10.35316/lisanalhal.v15i1.1147.
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A Cooperative is a financial institution that aims to prosper its members. In addition to conventional cooperatives, there are now sharia cooperatives which in carrying out their operations use sharia principles. KSPPS BMT Salafiyah is one of them, KSPPS BMT Salafiyah is a savings and loan cooperative and sharia financing owned by the Salafiyah Syafi'iyah Islamic Boarding School Sukorejo. BMT is the closest Islamic financial institution to the community. And to maintain public trust in BMT, transparency, accountability, responsibility, professionalism, and fairness are needed in carrying out its operations. This study discusses Good Corporate Governance (GCG) in which there are 5 principles.
The focus of the problem in this research are: first, how is the implementation of GCG principles in KSPPS BMT Salafiyah Sukorejo Sumberejo Banyuputih Situbondo?; second, what are the obstacles faced in implementing the principles of GCG in KSPPS BMT Salafiyah Sukorejo Sumberejo Banyuputih Situbondo? The purpose of this research is to describe how the implementation of GCG principles in KSPPS BMT Salafiyah and what are the obstacles in implementing GCG principles in KSPPS BMT Salafiayah Sukorejo Sumberejo Banyuputih Situbondo. This study uses a qualitative descriptive method and uses the instruments of observation, interviews, and documentation. Meanwhile, the data analysis uses descriptive analysis technique, which describes qualitatively when conducting research, with an emphasis on the Implementation of Good Corporate Governance (GCG) Principles at KSPPS Salafiyah Sukorejo Sumberejo Banyuputih Situbondo.
The result of this research is that KSPPS BMT Salafiyah implements 5 principles of GCG, namely transparency, accountability, responsibility, professionalism, and fairness. And for the obstacles faced in implementing GCG, KSPPS BMT Salafiyah experienced obstacles in internal factors, namely the ebb and flow of employee discipline in carrying out their duties or obligations, the effort they made was to apply rules to employees to come to the office before 8 o'clock and give rewards to employees with high discipline.
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Pabbajah, M. Taufiq Hidayat, and Mustaqim Pabbajah. "PERAN PONDOK PESANTREN SALAFIYAH TERHADAP REVITALISASI PENDIDIKAN ISLAM (Studi Pada Pondok Pesantren Salafiyyah Parappe, Campalagian, Polman)." EDUCANDUM 6, no. 2 (November 17, 2020): 227–35. http://dx.doi.org/10.31969/educandum.v6i2.406.
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Penelitian ini menjelaskan tentang peran Pondok Pesantren Salafiyah Pareppe dalam melakukan revitalisasi pendidikan Islam dengan mempertahankan proses pembelajaran tradisional, peningkatan kualitas tenaga pendidik dan santri serta pondok pesantren dalam menghadapi peluang dan tantangan pendidikan modern. Jenis penelitian ini adalah kualitatif dengan metode penelitian etnografi partisipatif, yaitu suatu metode yang melibatkan secara aktif subjek yang diteliti. Adapun sumber data penelitian ini adalah Kiai, ustad, dan santri Pondok Pesantren Salafiyah Parappe sebagai sumber data primer, sedangkan data sekunder adalah dokumen tentang Pondok Pesantren Salafiyah Parappe dan stakeholder. Selanjutnya, metode pengumpulan data yang digunakan adalah observasi partisipatif, wawancara mendalam, dan studi dokumen. Hasil penelitian ini adalah: 1) Pendidikan tradisional yang diterapkan di Pondok Pesantren Salafiyah Pareppe dimulai dari bentuk kepemimpinan kiai yang kharismatik dan partisipatif; santri yang majemuk; kurikulum keilmuan keislaman yang bercorak salafy. 2) Peran dan upaya Pondok Pesantren Salafiyah Parappe dalam merevitalisasi pendidikan Islam, ada dua upaya yang dilakukan Pondok Pesantren Salafiyah Parappe yaitu maksimalisasi potensi internal pondok pesantren meliputi pengembangan kompetensi pendidik; dan pembenahan kepemimpinan kiai dan sistem pendidikan pondok pesantren.
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van de Bruinhorst, Gerard C. "Changing Criticism of Swahili Qur'an Translations: The Three ‘Rods of Moses’." Journal of Qur'anic Studies 15, no. 3 (October 2013): 206–31. http://dx.doi.org/10.3366/jqs.2013.0118.
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This article examines three Swahili books with the same title Fimbo ya Musa (‘The Rod of Moses’), published between 1970 and 2010, each of which critically investigates Qur'an translations and vernacular religious texts in Swahili. The first Fimbo was written by the Kenyan Ahmad Ahmad Badawy and criticises one of the earliest Swahili Qur'an translations, by Abdullah Saleh al-Farsy. In the second, Nurudin Hussein Shadhuly, head of the Shadhuly/Yashrutiyya Ṣūfī branch in Tanzania examines and condemns the translation efforts by Saidi Musa, a student of al-Farsy. The final Fimbo is a treatise by the Ibāḍī scholar Juma al-Mazrui from Oman and digitally distributed in 2010 which deals with the doctrine of God's visibility in the hereafter and is an answer to the Salafiyya Tanzanian Kassim Mafuta's 2008 work on this topic. The example of these three polemics over the last four decades shows the shifting concerns in the reaction to the translated Qur'an in Swahili. The act of translation from Arabic to the vernacular is no longer attacked, but rather the theological implications of a deficient translation are at the heart of the more recent discussions. While authoritative knowledge is still associated with a high command of Arabic, affiliation to a particular school of law or intellectual genealogy is not. Religious learning is no longer primarily transmitted through well-established links of personal authorities, but can increasingly be derived from private study and reading. As a direct result of this opening up of a wide field of knowledge for a non-Arabic reading audience, the potential numbers of discussants increases: each new Swahili Qur'an translation reveals more of the enigmatic character of the Qur'an and fuels new debates.
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Rambe, Posman, Sabaruddin, and Maryam. "Model Moderasi Beragama berbasis Pesantren Salaf: Studi Kasus pada Madrasah Salafiyyah." Jurnal Pendidikan Agama Islam Al-Thariqah 7, no. 1 (July 4, 2022): 157–68. http://dx.doi.org/10.25299/al-thariqah.2022.vol7(1).9599.
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Tujuan dari penelitian ini adalah untuk mengetahui model moderasi beragama yang diterapkan madrasah salafiyyah. Jenis penelitian ini adalah kualitatif dengan pendekatan fenomenologi, dengan informan dua orang guru madrasah, kepala madrasah, dan bagian kurikulum. Data dikumpulkan dengan wawancara mendalam dan dianalisis menggunakan teknik kondensasi data, penyajian data, dan verifikasi data. Hasil penelitian ini menemukan bahwa model modrasi beragama di Madrasah Salafiyah berbasis kontrol dalam pembelajarannya telah menunjukkan watak sedang, menunjukkan sikap santun, tenteram dan tidak gaya Islami yang memaksa. Keseimbangan ketat yang ditanamkan di kalangan pelajar dan daerah melalui semua materi pembelajaran untuk sekolah live-in Islam yang difokuskan pada buku turāth. Pembalajaran ditekankan tidak terlalu tekstual, namun juga kontekstual. Santri diarahkan pada cara bersikap dan cara pandang moderat dalam mengelola berbagai persoalan akidah, muamalah, dan berbagai unsur akidah. Pesantren melatih santri pengalaman hidup Islami dengan menanamkan karakter Islami berbasis kesadaran dan menggali persoalan dengan komprehensif secara universal. Penelitian ini mencadangkan pengembangan moderasi beragama di dunia pendidikan non-pesantren di Indonesia.
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Zuhriyah, Mukminatus, and Lailatur Rohmah. "Spelling Bee Game Effect to Teach Vocabulary." International Journal of English Education and Linguistics (IJoEEL) 4, no. 2 (December 17, 2022): 22–30. http://dx.doi.org/10.33650/ijoeel.v4i2.4633.
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This study aimed to test student vocabulary skills front and back class using the Spelling Bee game. A pre-experimental design was used. This research was conducted at Salafiyah Safi'iyah Seblak Diwek Jombang, MT. The sample for this study was class VII D students of MT Salafiya Safiya Sebrak Diwek Jomban for the 2021-2022 academic year. Researchers analyzed data using t-tests with SPSS V.25. After collecting the data, the researchers received results before and after the test, with a average pretest score of 65.68 for her and a mean post-test score of 77.05. The researchers then analyzed the data using a t-test, with a Sig. (two-tailed) result of less than 0.05. Ha can be said to have been accepted. Several conclusions were drawn based on the results of the data analysis. That is, students' vocabulary before teaching with the Spelling Bee Game appeared lower than it was after being taught with the Spelling Bee Game. Vocabulary of students before and after teaching with the spelling bee game. Therefore, maybe concluded and the spelling bee game is effective in class the vocabulary of class VII D of MT Salfiyah Safi`iyah Seblak Diwek Jombang.
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Tahir, Suaib. "Gerakan Dakwah Salafiyyah dan Pokok-pokok Pemikirannya." Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman 1, no. 2 (October 14, 2019): 143–58. http://dx.doi.org/10.36671/mumtaz.v1i2.15.
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Dakwah menghendaki adanya perubahan dan peningkatan kualitas iman, mitra dakwah bahkan kepada pendakwah itu sendiri. Dakwah tidak boleh berhenti dan harus dilaksanakan secara terus menerus. Dakwah Salafiyyah adalah dakwah yang bersumberkan ke- pada petunjuk yang benar, namun akhir-akhir ini khususnya di Indo- nesia dakwah salafiyyah menjadi momok yang menakutkan bagi ma- syarakat dan ditudung sebagai gerakan Islam yang cenderung radikal yang mengarah kepada tindakan terorisme yang mengatasnamakan jihad. Tulisan ini memaparkan epistemologis Salafiyyah dengan me- metakan kategori salafiyyah tersebut sekaligus konsep pemikirannya dalam gerakan dakwah
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Agustin, Hikmah. "Cooperative Learning Method through Animal Food Board Demonstration for Improving Student Learning Outcomes in Natural Science Lessons." International Journal of Educational Qualitative Quantitative Research 1, no. 1 (July 31, 2022): 23–27. http://dx.doi.org/10.58418/ijeqqr.v1i1.4.
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Improving student learning outcomes is one of the goals of education. This study aimed to determine the effect of cooperative learning through animal food board demonstration for improving student learning outcomes in learning Natural Sciences (IPA) for class 4 MI Salafiyah Cirebon City, West Java, Indonesia. The approach used in this research is quantitative, while the method used is the pre-experimental method with the research design used is one group pre-test post-test design. The population in this study were all 4th-grade students of MI Salafiyyah Cirebon City. The sample of this study was 25 students. Data were collected through a test where there was a pre-test and post-test. Data were analyzed through statistical descriptive, normality, homogeneity, and Mann-Whitney statistical tests using SPSS version 16 for windows. Based on the study results, the pre-test score was 65.60, and the post-test score was 90.20. Based on the results of the Mann-Whitney test with = 0.05, a significance value of 0.000 was obtained. The results obtained were 0.000 <0.05 indicating a significant difference, there was a significant effect on the difference in the treatment applied, in other words, an increase in student learning outcomes by applying the Cooperative learning model by using animal food board demonstration of educative teaching aids in science subjects (Natural Sciences/IPA) significantly.
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Yalçın, Ahmet. "An Influential Salafi Person in Türkiye: Ziyaaddin al-Qudsi and The Community of Invitation to Haq." Journal Of The Near East Unıversıty Islamıc Research Center 8, no. 2 (December 25, 2022): 182–200. http://dx.doi.org/10.32955/neu.istem.2022.8.2.05.
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Salaf; the Prophet's companions refer to the first generation of Islam, which was formed by the tabi'un and the tabe-i tabi'un. Salafism, on the other hand, expresses the understanding of religion that is far from the discussions that emerged in this period. And it is a usage that expresses the Muslims who relate themselves to this generation. It was started to be used by Abu Hamid al-Ghazali (d. 505/1111). It is found as Salafiyya in the works of Ibn Taymiyya (d. 728/1328). It emerged as a religious and political movement based in Arabia under the leadership of Muhammed bin Abdul Wahhab (d. 1206/1792). It has passed through various phases in the historical process. It has become the official sect of Saudi Arabia. Religion is divine, Sect is human. In structures that cannot evaluate this situation properly, religion and sect are intertwined. Attempts to convey Salafist ideas emerged from here. Salafism began to be exported out of Arabia as a result of developing relations with different countries for some reasons such as learning science. As a result of these activities, Salafism was also seen in Turkiye in the 1980s. Various Salafist structures have emerged in Turkiye. While their numbers were few in the beginning, there were different divisions over time. It has created new formations thanks to some individuals coming from abroad. One of these is the Invitation to Hakka Community led by Cemil Awwad, using the pseudonym Ziyaeddin al-Kudsi. The leader of the community, Cemil Awwad, who is of Palestinian origin and was born and raised in Jordan, came to Turkiye for medical education in the 1980s. It started to be structured around Salafi ideas, first in Istanbul and the Marmara region. It has also spread to other cities. At the end of the 1990s, the conjuncture in Turkiye changed. Awwad went abroad after nearly twenty years of activity. His followers continue to walk the path he opened. Today, there is a publishing house under the name of Hak Publishing. He continues to broadcast to disseminate the thoughts of Awwad. Invitation work continues with a website. Awwad, in his definition of faith based on Ibn Taymiyya's description of tawhid, considers rejecting taghut as the first condition of faith. It also explains ideas on political issues. In our study, we tried to clarify Awwad's thoughts within the framework of the works published by Hak Publishing, by complying with the principles of publication ethics.
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Kurniyadi, Mahmud Darul, and Isa Anshory. "Kepemimpinan di Pesantren Salafiyyah dan Modern." TSAQOFAH 4, no. 2 (December 29, 2023): 911–16. http://dx.doi.org/10.58578/tsaqofah.v4i2.2424.
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Nowadays, there are many Islamic boarding schools around us. With various types, including salafiyyah and modern. The management of Islamic boarding schools will also vary depending on the vision and mission of each Islamic boarding school. Running an Islamic boarding school in accordance with the Islamic boarding school's vision and mission will make the Islamic boarding school have its own characteristics. Leadership is a person's ability to lead, control, influence people's thoughts, feelings or behavior to achieve certain goals. Thus, the leadership style in each Islamic boarding school is different. Because leadership style will also show the differences between each Islamic boarding school and the Islamic boarding school's image. Therefore, this paper will discuss leadership in Salafiyyah and modern Islamic boarding schools.
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Tamim, Zaenut, Ryan Angga Pratama, and Rahayu Sri Waskitoningtyas. "PENGEMBANGAN VIDEO TUTORIAL ALJABAR (VITUBAR) PADA SISWA PONDOK PESANTREN SALAFIYYAH TAHFIZHUL QUR’AN AHLUS SHUFFAH BALIKPAPAN." EMTEKA: Jurnal Pendidikan Matematika 2, no. 2 (July 22, 2021): 90–104. http://dx.doi.org/10.24127/emteka.v2i2.796.
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ABSTRAK
Penelitian pengembangan ini bertujuan untuk mengetahui kevalidan dari media pembelajaran Video Tutorial Aljabar (VITUBAR) yang dikembangkan pada siswa Pondok Pesantren Salafiyyah (PPS) Tahfizhul Qur’an Ahlus Shuffah Gunung Binjai Tingkat Wustha (SMP/MTs) di Balikpapan Timur, mengetahui kepraktisan media pembelajaran Video Tutorial Aljabar (VITUBAR) yang dikembangkan pada siswa Pondok Pesantren Salafiyyah (PPS) Tahfizhul Qur’an Ahlus Shuffah Gunung Binjai Tingkat Wustha di Balikpapan Timur, mengetahui efektivitas media pembelajaran Video Tutorial Aljabar (VITUBAR) yang dikembangkan sebagai media pembelajaran matematika siswa Pondok Pesantren Salafiyyah (PPS) Tahfizhul Qur’an Ahlus Shuffah Gunung Binjai Tingkat Wustha di Balikpapan Timur. Metode yang digunakan pada penelitian ini adalah penelitian pengembangan (Research and Development). Penelitian ini dilakukan di Pondok Pesantren Salafiyyah (PPS) Tahfizhul Qur’an Ahlus Shuffah Gunung Binjai Tingkat Wustha di Balikpapan Timur. Model pengembangan yang digunakan dari model pengembangan Borg & Gall, yaitu pengumpulan data, perencanaan, desain produk awal, ujicoba awal, revisi produk, ujicoba lapangan, revisi dan penyempurnaan akhir produk. Hasil penelitian dan pengembangan ini adalah media pembelajaran video tutorial aljabar (VITUBAR) dikatakan sangat valid dengan rara-rata persentase 89.59% yang didapat dari penilaian para ahli media dan ahli materi, Media pembelajaran video tutorial aljabar (VITUBAR) dikatakan sangat praktis dengan rata-rata persentase 85.18% yang didapat dari penilaian praktisi/guru dan siswa, Media pembelajaran video tutorial aljabar (VITUBAR) dikatakan sangat efektif yang ditunjukan dengan dengan persentase keberhasilan adalah 93.33% yang didapat dari hasil tes siswa.
Kata kunci: aljabar; media pembelajaran; vitubar
ABSTRACT
This development research aims to find out the validity of the learning media Video Tutorial Algebra (VITUBAR) developed on students Of Salafiyyah Boarding School (PPS) Tahfizhul Qur'an Ahlus Shuffah Gunung Binjai Level Wustha (SMP/MTs) in East Balikpapan, knowing the practicality of learning media Video Tutorial Algebra (VITUBAR) developed in students Pondok Pesantren Salafiyyah (PPS) Tahfizhul Qur'an Ahlus Shuffah Gunung Binjai Level Wustha in East Balikpapan, knowing the effectiveness of learning media Video Tutorial Algebra (VITUBAR) developed as a medium of mathematics learning students Pondok Pesantren Salafiyyah (PPS) Tahfizhul Qur'an Ahlus Shuffah Gunung Binjai Level Wustha in East Balikpapan. The method used in this research is Research and Development. This research was conducted at Pondok Pesantren Salafiyyah (PPS) Tahfizhul Qur'an Ahlus Shuffah Gunung Binjai Level Wustha in East Balikpapan. The development model used from the Borg &Gall development model, namely data collection, planning, initial product design, initial trials, product revisions, field trials, product revisions and refinements. The results of this research and development is a video learning media algebraic tutorial (VITUBAR) is said to be very valid with an average percentage of 89.59% obtained from the assessment of media experts and material experts, Video tutorial algebraic learning media (VITUBAR) is said to be very practical with an average percentage of 85.18% obtained from the assessment of practitioners / teachers and students, Algebraic video tutorial learning media (VITUBAR) is said to be very effective indicated by the percentage of success is 93.33% obtained from student test results.
Keywords: algebra; learning media; vitubar
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Zein, Ziana, Hassan Zaeni, and Idham Khalid. "POLA KOMUNIKASI INTERPERSONAL PENGASUH DALAM MEMBINA KEDISIPLINAN SANTRI MENGHAFAL AL-QUR’AN DI YAYASAN PONDOK PESANTREN SALAFIYAH WUSTHO AL-AZHARIYAH NW MISPALAH PRAYA." QAULUNA: JURNAL DAKWAH DAN SOSIAL 1, no. 2 (December 31, 2023): 91–105. http://dx.doi.org/10.51806/qauluna.v1i2.1084.
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Penelitian ini bertujuan untuk mencari tahu bagaimana pola komunikasi interpersonal pengasuh dalam membina kedisiplinan santri menghafal Al-Qu’ran di Yayasan Pondok Pesantren Salafiyah Wustho Al-Azhariyah NW melalui dakwah halaqah, Apa saja faktor pendukung dan penghambat dari pola komunikasi pengasuh dalam membina kedisiplinan santri menghafal Al-Qur’an di Pondok Pesantren Salafiyyah Wustho Al-Azhariyyah Nahdlatul Wathan Mispalah Praya. Metode penelitian yang digunakan pada penelitian ini adalah metode kualitatif yang menghasilkan data deskriptif dan tertulis dengan informasi dari orang yang menghasilkan hipotesis dan penelitian lapangan. Ciri lain dalam metedologi kualitatif desktriptif ialah titik berat pada observasi dan suasana alamiah (naturalistic setting). Analisis dalam penelitian ini adalah dengan data yang didapatkan dari hasil pengumpulan berupa wawancara dan observasi akan dianalisis menggunakan metode deskripif kualitatif dan ditafsirksn serta dikomentari untuk menjawab rumusan masalah dalam penelitian dan dipertajam dengan tahapan-tahapan studi berupa deksripsi, tema dan penegasan.Teori yang digunakan dalam penelitian ini adalah teori pola komunikasi yang dipopulerkan oleh Joseph A. Devito mengatakan ada lima unsur struktur pola komunikasi. Kelima jenis pola komunikasi tersebut adalah pola roda, pola rantai, pola lingkaran, pola Y dan Pola Bintang/ semua saluran. Selain itu peneliti menggunakan pendekatan dakwah yang di rangkum oleh Armawati Arbi dalam buku psikologi komunikasi dan tabligh yaitu dakwah alamiyah, dakwah wathaniyah, dakwah siyasah, dakwah ramzi, dakwah profesional, dakwah halaqah, dakwah fardiyah dan dakwah dzatiyah. Hasil penelitian ini yaitu pola komunikasi antara pembina dan santri dalam program menghafal Al-Qur’an yaitu komunikasi kelompok melalui dakwah halaqah yakni pola roda, pola bintang/semua saluran
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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.
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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.
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S., Euis Thresnawaty. "PESANTREN RIYADLUL AWAMIL Kabupaten Serang-Banten." Patanjala : Jurnal Penelitian Sejarah dan Budaya 2, no. 2 (June 2, 2010): 294. http://dx.doi.org/10.30959/patanjala.v2i2.220.
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AbstrakTantangan dunia pesantren semakin besar dan berat di masa kini dan masa mendatang. Paradigma “mempertahankan warisan lama yang masih relevan dan mengambil hal terbaru yang lebih baik”, benar-benar penting untuk direnungkan kembali. Permasalahannya adalah karena dunia pesantren tidak hanya mempertahankan tradisi lama saja, tradisi lama itu tidak harus relevan untuk masa kini. Tidak bisa disangkal bahwa modernitas telah menawarkan banyak hal untuk direnungkan, terutama oleh kalangan pesantren. Karena hal tersebut maka dilakukan penelitian mengenai Sejarah Pesantren Riyadlul Awamil dengan tujuan untuk mengungkap latar belakang sejarah serta perkembangannya. Adapun metode yang digunakan adalah metode sejarah. Pada kenyataannya tidak semua pesantren melakukan perubahan. Bahkan sebagian besar tetap bartahan dengan sistem salafiyah atau tradisional. Salah satunya adalah Pesantren Riyadlul Awamil Kabupaten Serang yang telah berdiri sejak tahun 1908, dan tetap konsisten dengan tradisi salafiyahnya. AbstractThere are many challenges for pesantren. The challenges are getting bigger and heavier now as well as for the future. It would be important to reconsider the paradigm stated “preserving relevantly old heritage and taking a better new one”. The problem is that pesantren does not merely preserving old traditions but they also have to take modernization into consideration. By conducting methods used in history, this research has main goal to reveal historical background dan development of Pesantren Riyadlul Awamil. The result is that making changes is not an easy way for pesantrens. Many pesantrens are still preserving their traditional system of education (salafiya), one of them is Pesantren Riyadlul Awamil in Serang which was founded in 1908.
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Ahmad Halid and Zainal. "PENDIDIKAN AQLUN, JISMUN, NAFSUN, QALBUN DI PESANTREN NURIS SALAFIYYAH UMBULSARI JEMBER." SIRAJUDDIN : Jurnal Penelitian dan Kajian Pendidikan Islam 2, no. 2 (June 30, 2023): 62–29. http://dx.doi.org/10.55120/sirajuddin.v2i2.1275.
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Artikel ini membahas tradisi pendidikan yang menarik didiskusikan yaitu p endidikanAqlun, Jismun , Nafsun , Qalbun Di Pesantren Nuris Salafiyyah Umbul Sari Jember. Penelitianini adalah penelitian kualitatif deskriptif, pengumpulan data, observasi, wawancara, dandokumentasi. Informan penelitian ini adalah para ustadz dan para santri. Hasil penelitian iniadalah pendidikan Aqlun, Jismun , Nafsun , Qalbun Di Pesantren Nuris Salafiyyah UmbulsariJember merupakan hal yang sangat penting bagi perkembangan para santri. Aqlun, Jismun ,Nafsun , Qalbun merupakan penentuk luasnya berpikir santri dan berperilaku yang baikdalam kehudpan masyarakat.
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Gambari, Yusuph Dauda. "The Intricacies of The Salafiyyah’s Belief in Carsh (Throne) as Contained in The Qur’Ᾱn." Jurnal al-Hikmah 25, no. 02 (November 29, 2023): 89–111. http://dx.doi.org/10.24252/al-hikmah.v25i02.41763.
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cArsh, in relation to Allah, is one of the issues generating diverse views among scholars of different blocs in Islam. This is because it is mysterious. The Salafiyyah enclave is one of the key actors whenever topics relating to the Being of Allah and His CArsh came up for discussion. Therefore, this paper aims to examine the various submissions of the Salafiyyah scholars on cArsh to bring out the disparities and their implications. The interpretive method is adopted for proper and adequate assessment of related issues. The findings of this paper revealed that there is no common ground among the Salafiyyah when it comes to cArsh and the Being of Allah and that it constitutes part of Mutashābihāt (allegorical issues) that Q.3:7 directed the Muslims to keep off discussions on them. It also revealed that some Salafiyyah scholars are equally guilty of anthropomorphism and have accused many scholars of other blocs. The paper, therefore, concluded that Tafwīḍ ’l-Macnā wan-Nafyyu ’l-Kayf (abstinence from explanation and negation of likeness) is what the Salaf and majority of the scholars held on to and advocated, either in relation to cArsh or allegorical issues in Islam. It is therefore recommended that contemporary Muslims should limit themselves to what is stated in both the Qur’ān and authentic ḥadīth with regards to Mutashābihāt without explaining their modality or rejection of them.
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Burhan, Ali, and Diana Alfianti. "Konsep Pembiayaan Mudharabah pada KJKS BMT Salafiyah." Al-Adillah: Jurnal Hukum Islam 2, no. 2 (August 30, 2022): 122–29. http://dx.doi.org/10.61595/aladillah.v2i2.454.
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Sharia Financial Institutions, especially BMT Salafiyah, in their activities refer to Islamic Law, and in their activities there are administrative costs and the obligation to include guarantees in submitting financing and paying stamp duty provided by BMT Salafiyah. Based on the implementation and discussion, it was found that in the Mudharabah financing mechanism there are administrative costs and paying stamp duty provided by BMT Salafiyah as well as guarantees requested by BMT Salafiyah for prospective members. Meanwhile, the benefit of Mudharabah for BMT Salafiyah is to enjoy an increase in profit sharing when the customer's business profits increase, while for customers or members it is able to expand and increase business volume.