Suchergebnisse

Salafisme adalah gerakan keagamaan radikal, yang bertujuan untuk menggantikan warisan keilmuan Islam tradisional, keinginan kembali kepada masa lalu - Salaf AlSalih. Rumus salafi adalah retrograde, kembali pada awal tetapi menempatkannya agama pada konteks kekinian (Lauzière, 2016). Akan tetapi beberapa peristiwa terutama setelah 9/11 tahun 2001 Salafisme dianggap sebagai gerakan yang melawan agama lain serta keyakinan lain Islam. Salafisme sering diidentifikasi gerakan yang melawan arus politik dan intelektual bersaing dengan liberalisme, sekularisme dan juga fondasi epistemologis yang mendasari modernitas.

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.

As Indonesia's leading Islamist party, the Prosperous Justice Party (Partai Keadilan Sejahtera, PKS) has attracted much scholarly interest, prompting debate on the extent to which the party's inclusion in electoral politics has required it to moderate its initially strict ideological vision. In this article, we extend consideration of this "inclusion-moderation" thesis to the party's attitudes and practices regarding women. PKS has a large and active female support base, but it emphasises that women's political and social roles should be secondary to their primary duties in the domestic sphere. Through a close study of female PKS candidates in Indonesia's 2019 legislative elections in East Java, we show that women members of the party are moderating the party's anti-feminist stance. Though they do not explicitly challenge party ideology, they demonstrate significant independent agency in their campaign practices, engaging in outreach to female voters in a strongly practical rather than strictly ideological mode. (JCSA / GIGA)