Dinamika Wahabisme di Lombok Timur: Problem Identitas, Kesalehan dan Kebangsaan

Abstract

<span>This paper will examine the influence of Wahabism on local religious culture and practice of </span><span lang="AR-SA">‎</span><span>the NU and NW. <em>Second</em>, </span><span lang="AR-SA">‎</span><span>the way Wahabist prcatice da’wa in East Lombok. <em>Third </em>the Wahabi’s views of democracy and nationalism. The presence of Wahabi ideology successfully eliminates culturally religious practices of the NU model. This Arabization further leads to problems of marginalization of both ethnicity and Sasakness identity that eventually bear symptoms of “cultural otherness”. The wahabism development could not be separated from a large funds from Saudi Arabia which mostly used to build mosques and Islamic schools, radio, Youtube channel, and local television as da’wah media<em>. </em>This foreign abundant flow of aid contributes to waning nationalism of this community as they consider the State to have been absent in facilitating their civil rights. As a consequence, this community bans any form of respect to the State, including flag ceremony and national anthems.</span>

Convention Strategy of the Islamic Cultural in Responding to the Wahhabi Movement in Suralaga Village, East Lombok Regency

“…Ustadz Mizan Qudsiyah's lecture as a West Nusa Tenggara Wahhabi figure who is also the son-in-law of H. Husni, the founder of the Wahhabi movement, upon his return from the Middle East, turns out that this was not the only time he criticized the religious traditions of the Sasak people (Said, 2019). In fact, the information that we gathered in his own village in Kalijaga, the congregation was also quite a lot, and once when a family member died, the family held a Tahlilan for the deceased, Mizan Qudsiyah then hit a Dulang (a tray filled with food covered with a woven serving lid).…”

“…Social cohesion, mutual understanding, and tolerance historically characterized the region. Still, the imposition of strict Wahhabi teachings can disrupt these established societal norms, creating tensions and divisions within the community (Said, 2019;Valentine, 2015).…”

“…The concept of Religious Moderation launched by the Ministry of Religion of the Republic of Indonesia not only emphasizes religious tolerance across faiths, but also within one belief but different religious interpretations should strengthen religious moderation. So that the conception of Religious Moderation and the intention of its declaration can be achieved properly, namely to minimize socialreligious conflict (Said, 2019).…”

The role of social media in changing community social behaviour: Study case Wahhabi conflict in East Lombok

“…As a result, the humiliation and fear experienced by the Aikmel community tends to increase. Thus, freedom from desire as an individual is not achieved because there is indirect pressure because they have to keep their distance from non-Muslim communities and systems (Said 2019). As Giorgino Shani (2014) says, Religion, Identity and Human Security seek to show that the primary source of human insecurity stems from the failure of countries around the world to recognize the increasing cultural diversity of their populations caused by globalization.…”