Niqab, Protest Movement, and the Salafization of Indonesian Islam

Ahmad, Maghfur; Muniroh, Siti; Nurani, Shinta

doi:10.21043/qijis.v9i2.8195

Cited by 7 publications

(7 citation statements)

References 33 publications

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“…The use of completely closed clothing, besides being used as a symbol of piety and cultural identity, also functions as a form of protest, resistance, and justification of Islamic teachings to expand the Salafi's ideology. This means that the niqab has become a symbol of resistance to religious hegemony and the culture of dressing for Indonesian Muslim women in general (Ahmad et al 2021). To be pious means to be like an Arab and to be a puritan.…”

Section: Home and Woman's Economicmentioning

confidence: 99%

“…Studies related to the activities of Salafi women have tended to look at their involvement in da'wah (Nurani 2019), negotiating women's identity Azca 2018a, Sunesti, Hasan andAzca 2018b), representation of the niqab as a movement of resistance, protest, and struggle towards Islam kaffah (Ahmad, Muniroh and Nurani 2021), the socio-economic challenges of Salafi women (Tarwiyah 2017), and the internet use in the activities of Salafi women (Nisa 2013). Some of these studies have not evaluated how Salafi families negotiate regarding the construction of gender equality in the family or the actualization of it in the economic activities.…”

Section: Introductionmentioning

confidence: 99%

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Media and Women’s Economy: an Empirical Analysis of Gender Equality Construction of Salafi Congregation in Lampung

Nugroho,

Setyawan,

Mansyur

et al. 2023

Analisa J. Soc. Sci. Relig.

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Gender equality is an important aspect of building harmony in the family. Salafis, with their teachings of Islamic purity, is considered a religious organization that severely restricts women's activities. This reality makes the public think that Salafi women are domesticated, subordinated, and discriminated against in terms of gender. This study examines and explores the concept of gender equality in the Salafi family and how it is contextualized in reality and women's economic movements. This qualitative research uses observational data, periodic WhatsApp application interviews, and documentation studies. This study shows that, first, an understanding of gender equality has been developed in Salafi families in Lampung, although its implementation still requires negotiation by considering the rights and obligations of women in the family, as wives, mothers, and both. Second, while still paying attention to religious norms, Salafi women utilize social media, the internet, and digital technology to build businesses, partner, and connect with many parties. Third, the creativity of Salafi women in building homes as a place for entrepreneurship, no longer a domestic space, has been able to form alliances instead of causing conflict between home and workplace and clouding public perceptions that they are domesticated.

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Section: Home and Woman's Economicmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Media and Women’s Economy: an Empirical Analysis of Gender Equality Construction of Salafi Congregation in Lampung

Nugroho,

Setyawan,

Mansyur

et al. 2023

Analisa J. Soc. Sci. Relig.

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“…The four identities of Salafi clothing are jalabiya, isbal, lihya, and niqab. The giving names or aliases are also in Arabic (Ahmad, Muniroh, & Nurani, 2021). For example, a boy named Fauzan is nicknamed Abu Fauzan, and a girl named Umi.…”

Section: Learning Construction Of Salafis Islamic Boarding Schoolmentioning

confidence: 99%

Inclusivity in Islamic Conservatism: The Moderate Salafi Movement in Kediri, Indonesia

Qomarul Huda,

Sulaeman,

Marpuah

2023

Relig. J. Agama dan Lintas Budaya

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This article analyzes the moderate Salafi movement in Kediri through a case study of Jemaah Hijrah at Imam Muslim Islamic Boarding School. This research aims to reveal the characteristics, approaches, and development of religious understanding carried out by Jemaah Hijrah in the context of the moderate Salafi movement in Indonesia. The research method used is a qualitative approach. Data were collected through in-depth interviews with Jemaah Hijrah congregation and Imam Muslim Islamic Boarding School administrators, participatory observation during religious activities, and document analysis related to the views and principles adopted by Jemaah Hijrah. The results showed that the Jemaah Hijrah there adheres to a moderate Salafi approach, emphasizing being inclusive and tolerant of variations in interpretations of Islam. They seek to maintain core Salafi values while remaining open to dissent on religious issues. The movement's sustainability depends on an educational approach that provides space for discussion and dialogue rather than a rigid emphasis on a single interpretation and avoids actions that breed blind fanaticism, where blind fanaticism is the root of all hostility and division. This research provides insights into how the moderate Salafi movement can thrive in local settings and how this inclusive approach balances religious conservatism and acceptance of difference. The findings contribute to the understanding of the broader community that the development of the Salafi movement in Indonesia is not monolithic but varies and adapts according to local situations and the demands of the times.

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“…The structure of the Quranic Tahfidz pesantren curriculum becomes very complex due to the intersection of various phenomena in pesantren education, namely religious revivalism in the form of the Quranic Tahfidz phenomenon, pesantren education curriculum and ideology (M. Ahmad et al, 2021;Mappiasse & Hayadin, 2022). This intersection results in the diverse points of each pesantren manifested as a diverse Quranic Tahfidz pesantren curriculum (Akrim et al, 2022).…”

Section: Introductionmentioning

confidence: 99%

Construction of the Tahfidzul Quran Islamic Boarding School Curriculum through Social Reproduction

Misbah,

Munfarida

2024

Intl. J. Rel.

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This research discusses the construction of the Tahfidzul Quran Islamic Boarding School curriculum through social reproduction. The research methodology used in this study is qualitative descriptive research. By using the concept of Habitus as a structure of social reproduction, this study concludes that the curriculum at Ubay Bin Ka'ab Islamic Boarding School is constructed by reproducing ideologies, theological and moral beliefs, lifestyles adopted by lodge caregivers in particular and Tablighi congregational institutions in general. Although the curriculum focuses on memorizing the Quran, this pesantren teaches its students various religious knowledge and practices they need to participate in society as preachers. In addition, the curriculum also adjusts national education policies.

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Niqab, Protest Movement, and the Salafization of Indonesian Islam

Cited by 7 publications

References 33 publications

Media and Women’s Economy: an Empirical Analysis of Gender Equality Construction of Salafi Congregation in Lampung

Media and Women’s Economy: an Empirical Analysis of Gender Equality Construction of Salafi Congregation in Lampung

Inclusivity in Islamic Conservatism: The Moderate Salafi Movement in Kediri, Indonesia

Construction of the Tahfidzul Quran Islamic Boarding School Curriculum through Social Reproduction

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