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Indonesia masih mengalami krisis refleksi dunia pendidikan. Terutama, muncul paradigma-pradigma baru yang justru menggamangkan peserta didik dan orang tua. Sehingga, lembaga pendidikan masa kini seperti dieksploitatif, dan tidak sesuai dengan output dalam konsep penghidupan karakter. Artikel ini berjenis studi kepustakaan (library research) dan menggunakan metode kualitatif argumentatif. Data primernya adalah jurnal dan buku yang telah mengkaji persoalan paradigma dunia pendidikan selama sepuluh tahun. Adapun data sekundernya adalah sejumlah kumpulan literatur yang relavan dari data primer. analisis data sendiri diawali dengan penyajian kembali data-data yang telah dikumpulkan, lalu dilakukan deskripsi data, dan interpretasi dengan sejumlah konteks data yang telah diajukan. Hasil artikel ini menunjukkan belum ada sikap tegas pemerintah dalam memandang persoalan paradigma pendidikan tersebut. Sehingga, fokus ideologi dalam pendidikan karakter seperti terancam, seolah peserta didik di bawah naungan paradigma pendidikan yang masih gamang. Persoalan untuk menjadi media tanding paradigma kapitalisme dan salafisme pendidikan masih dalam perdebatan dalam dunia pendidikan terutama, masih tercampurnya masing-masing paradigma tersebut dalam ideologi politik.

The movement of Salafism constitutes part of the Islamic history of fundamentalism. They call their self as Salafis, who etymologically means "what had passed through and gone before" or "the outdistancing group". The appearance of Global-Salafism apparently starts from the will of coming back to the past, which is the period of as-Salaf ash-S{âlih}. In the next development, it had to deal with the shifting perspective from theological nuance into political movement (Jihad-Salafism) which well issued by the appearance of phenomenon of many radical movements. Discourse about Salafism therefore is actually being pretentious after the tragedy of World Trade Center (WTC), September 11, 2001. Salafism is Islamic radical movement which attempts to modify Islamic traditional legacy. Unlike other group on Islamic movement that use religious reform within their progress, Salafism uses retrograde process as practical method. This article aims to explore at least three issues concerning with Salafism: (1) the basic doctrine of Salafism and its response to politics, (2) its movement and fragmentation, and (3) how it constructs follower's conviction in different states in the world. This article primarily refers to Roel Meijer's book, Global Salafism; Islam's New Religious Movement. In this book, Meijer wrote about intellectual's concern and care for global Salafism. In addition, this article also refers to other references to enrich its analysis, specifically the social influences of global Salafism.

Résumé Les courants salafistes, vecteurs privilégiés de la réislamisation en Europe, concurrencent désormais les structures plus anciennement implantées. Il s'agit d'une mouvance composite, au sein de laquelle peuvent être distingués un salafisme révolutionnaire ou djihadiste, un salafisme de prédication et un salafisme politique. Chacune de ces tendances entretient un rapport particulier aux sociétés européennes, aux sociétés musulmanes, et aux moyens – dont le djihad – de hâter l'avènement de l'État islamique.

The term Salafism refers to an interpretation of Islam that seeks to restore Islamic faith and practice to the way they existed at the time of Prophet Muhammad and the early generations of his followers. Since this early period represented the golden age of Islam in its pure form, Salafis believe it should be the example followed by all Muslims today. Salafism as a trend and theological movement has been a point of interest to many researchers due to the current global political escalation. It has been a focal point of issues related to global terrorism, radicalism, post-Arab Spring politics, religious trends as well as theological debates. Salafism, more often known as Wahabism, has come to Malaysia at different times and with different motivations. The early brand of Salafism in pre-Malaysia Tanah Melayu, or Malaya, was the emergence of the early 20th century reformist Salafi movement, known as Kaum Muda, inspired by the Middle Eastern Abduh-Afghani Pan Islamism. Despite the differences between that and the current global Salafism they share the same roots. Additionally, according to numerous historical accounts, the current Salafi trend in Malaysia is closely related to the global Islamic revivalism of the 1970s and 1980s, and was also affected by the return of Malaysian students studying abroad during the 1990s and early 2000s. Evidence has shown that the emergence of Salafism in Malaysia has contributed directly and indirectly to the mainstream discourse of Islamic theology and Islamic worldview amongst Malaysian Muslims in general, and Islamic organizations in particular. This paper employs a historical approach in explaining the emergence of Salafism in Malaysia and offers a critical examination of certain historical events that led to the existence of the different trends and groupings of Salafism in Malaysia and its implications for Islamic discourse in the country.

Since the beginning of the 1980s in Europe, the emergence of a new form of Islamic religiosity among mainly young people of immigrant parents has been observed. This new relation with Islam is largely the result of "re-islamization" movements such as the Muslim Brotherhood movement. However the 1990s have seen the emergence of a new actor in this "re-islamization" dynamics in Europe: Salafism. It is possible to distinguish three streams resulting from. Salafism .in Europe. The first tendency is the revolutionary one. It places "Jihad" at the heart of religious beliefs. The second is predicative Salafism, which bases its action on preaching & religious courses. The last one is political Salafism which organizes its activities around a political logic. Adapted from the source document.

Abstract
The special issue "Empirical Approaches to Salafism: Methodological and Ethical Challenges" addresses urgent methodological and ethical issues in qualitative research on Salafism. The contributing authors discuss these in relation to their fieldwork on Salafi beliefs, practices, life courses and world views. The contributions problematize the limits of the usual academic definitions of Salafism by confronting the conventional categories of quietist, political and jihadist Salafism with first-hand field data. Thereby, the authors show how categorial lines begin to blur and to shift when exposed to the ambiguous and dynamic characteristics that are inherent to virtual and real-life fieldwork with Salafis.

The revolution of information and communication technology has transformed the world into different shape, including Muslim world. This technology in the form of internet does not merely have the democratizing potential for Muslim world, but also has created a new public sphere and new Islamic authority. This paper discusses the role of internet as played by Muslim religious movement, especially Salafism in Indonesia. Using textual analysis of data collected from their websites, this article argues that the internet as modern technology of information and communication has helped Salafism rise to the public to show their ideological and doctrinal stances as well as to challenge their enemies such as Liberal Islam Network (Jaringan Islam Liberat), Shiah, and so on. Through the internet too, this movement respond to such contemporary issues as terrorism, earthquake and others. This means that although orthodox in doctrine and attitude, this movement can benefit from the internet very much for its missionary purposes.

AbstractBreaking with a long tradition of political quietism, many Salafis in Tunisia and Egypt decided to found political parties and participate in competitive elections after the collapse of the regime. In doing so, they had to present a political program to voters, including policy proposals on economic issues. The article examines how Salafi parties dealt with economic policy-making and finds that they reluctantly engaged with it, offering contradictory and naïve policies meant to pander to the electorate. Policy-making preferences and positions on economic issues are employed to look at the degree of party institutionalization Salafi parties have.