Gerakan Transnasional Islam Dan Globalisasi Salafi Di Islamic Center Bin Baz Yogyakarta

Assegaf, Abd. Rachman

doi:10.20885/millah.vol16.iss2.art1

Cited by 4 publications

(3 citation statements)

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“…The salafi movement had developed a lot in the Middle East, especially in Saudi Arabia and had spread to many countries through economic, educational, political and transnationalization channels. The group that relied on the ideology of the religious movement and thought on Abdul Wahab made them even more puritanical by criticizing the ways and methods of Islam of the Muslims of his time (Rachman Assegaf, 2017). This movement often criticizes parties who do not agree with and do not understand Abdul Wahab's teachings.…”

Section: Resultsmentioning

confidence: 99%

The Economics of Salafi Feminism: Portrait of Social Construction and Entrepreneurship of Salafi Women in Lampung Indonesia

Tobibatussaadah

Setyawan

Nugroho

2022

INFSL3

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This study intends to reveal the economy of Salafi feminism, social construction, and entrepreneurship of Salafi women in the cities of Metro, Central Lampung, and East Lampung. Salafi women are a cultural variant of Muslim society that claims to be puritanical on ideology. They embrace Islam using syar'i mean and are strongly committed to realizing noble and religious goals. In these complex rules of life, they follow the Prophet's sunnah, namely trading. In terms of the association of Salafi women in public, it does not prevent them from carrying out entrepreneurial movements. The Salafi women's movement in trade is interesting to study. This study uses a phenomenological approach using Berger's theory, namely the social construction of reality. This research reveals that apart from women who are Salafi qanaah for every provision of their husbands, they also carry out economic activities. In these activities, they continue to practice every religious norm, recommended by scholars as salaf ash Salih, and prioritize permission from husbands and parents.

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Section: Resultsmentioning

confidence: 99%

The Economics of Salafi Feminism: Portrait of Social Construction and Entrepreneurship of Salafi Women in Lampung Indonesia

Tobibatussaadah

Setyawan

Nugroho

2022

INFSL3

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“…This is because the democratic system has no clear history in the history of the development of Islam since the Prophet, Companions, and pious predecessors (salaf al-salih). Meanwhile, the position of the JAS group in determining Islamic holidays did not follow the government before a decision was made from the organizational leader regarding the position of the new moon (Rachman Assegaf, 2017).…”

Section: Introductionmentioning

confidence: 99%

Salafi Madrasa, Nation, and (Pseudo-) Nationalism: A Case Study of Two Islamic Education Institutions in Indonesia

Mulyadi,

Sirait,

Sabarudin

2023

J. Obs. J. Pendidik. Anak Usia Dini

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This research aims to examine the negotiations between two Islamic movement organizations, Salafi and Jamaah Ansharus Syariah (JAS), as conservative Islamic movements whose main goal is to return to the original sources of Islam, the Qur'an and As-Sunnah. This study uses a qualitative descriptive research design with data collection methods through observation, interactive interviews, and documentation conducted in two educational institutions owned by Salafi and JAS, using primary and secondary data sources. The research findings are as follows. First, it shows that Salafi and JAS, as fundamentalist movement groups, are capable of conducting cooperative negotiations using the concept of political agonism. Second, the negotiation process of Salafi and JAS emphasizes the concept of nationalism for the sake of the operational interests of educational institutions. Third, Salafi and JAS develop their movement ideology among students and their parents. This research portrays the existence of Pseudo Nationalism, positioning themselves in a contemporary style and acting as an anchor for balance, thereby impacting the existence and strengthening of their ideology.

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“…However, on the other hand, NU argues that they are not transnational Islamic organizations or movements, as some scholars would argue. Their rejection of the label was based on the argument that NU does not come from outside Indonesia (Assegaf 2017). Therefore, it is necessary to define Transnational Islam and ask: "Why NU is (or is not) a transnational Islamic organization?".…”

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confidence: 99%

Defining Islamic Transnationalism: A Case Study of Indonesia’s Nahdlatul Ulama

Afkar,

Sundrijo

2023

JGS

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This article examines Nahdlatul Ulama (NU) as a transnational actor in international relations and comprehends its behavior based on the dimensions of Transnational Islam. NU is well recognized as an Indonesian national religious civil society organization and presented itself as the antithesis of Transnational Islam in the country. Meanwhile, NU conducts many cross-border activities, has members all over the world, and has offices based in various countries, enough to make it be perceived as a Transnational Islamic organization. This article examines why NU is a Transnational Islamic organization using Bowen's three dimensions of Transnational Islam: demographic movements, transnational religious institutions, and Islamic references and debates. This research applies qualitative descriptive methods from literary works. This research concludes that NU is a Transnational Islamic organization as it fits all three of Bowen's dimensions. NU's transnational dimensions are found at various but interconnected categories, specifically cultural, structural, and ideational levels. Keywords: Nahdlatul Ulama, Indonesia, Islam, Islamic Transnationalism, Transnationalism Artikel ini menguji status Nahdlatul Ulama (NU) sebagai aktor transnasional di dalam hubungan internasional dan menjabarkan perilakunya berdasarkan dimensi Islam transnasional. NU telah dikenal sebagai organisasi keagamaan Islam di Indonesia dan menampilkan diri sebagai antitesis gerakan-gerakan Islam transnasional di dalam negeri. Sementara itu, NU sendiri melakukan banyak kegiatan lintas batas negara, memiliki keanggotaan dari berbagai belahan dunia, dan memiliki kepengurusan internasional, sehingga dianggap cukup untuk menyebut NU sebagai organisasi Islam transnasional. Artikel ini berargumen bahwa NU adalah organisasi Islam transnasional berdasarkan tiga dimensi yang dikemukakan Bowen: demographic movements, transnational religious institutions, dan Islamic reference and debates. Artikel ini disusun dengan pendekatan kualitatif deskriptif melalui penelusuran pustaka. Kesimpulan penelitian ini menunjukkan bahwa NU adalah organisasi Islam transnasional karena sesuai dengan ketiga dimensi Bowen. Adapun dimensi transnasionalitas NU berada di tiga level berbeda yang saling berkaitan, yaitu di level kultural, struktural, dan ideasional. Kata-kata kunci: Nahdlatul Ulama, Indonesia, Islam, Islam Transnational, Transnationalisme

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Gerakan Transnasional Islam Dan Globalisasi Salafi Di Islamic Center Bin Baz Yogyakarta

Abstract: This study tries to elaborate critically the globalized Salafi and its transnational movement with specific cases in Islamic Center

Cited by 4 publications

References 0 publications

The Economics of Salafi Feminism: Portrait of Social Construction and Entrepreneurship of Salafi Women in Lampung Indonesia

The Economics of Salafi Feminism: Portrait of Social Construction and Entrepreneurship of Salafi Women in Lampung Indonesia

Salafi Madrasa, Nation, and (Pseudo-) Nationalism: A Case Study of Two Islamic Education Institutions in Indonesia

Defining Islamic Transnationalism: A Case Study of Indonesia’s Nahdlatul Ulama

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