Title, Aqidah salaf ashabul hadits. Serial buku At-Tibyan. Author, Syaikhul Islam Abu Isma’il Ash-Shabuni. Publisher, Pustaka At-Tibyan, Export Citation. Ismail bin Abdurachman Al-Shabuni is the author of Aqidah Salaf Ashhabul Hadits ( avg rating, 8 ratings, 1 review) and Aqidah Salaf Ashabul Hadits &. The Explanation of the Creed of the Salaf, by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as.

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Skip to main content. Log In Sign Up. Sunarwoto1 Salafi Dakwah Radio: A Contest for Religious Authority 1 Introduction2 One important phenomenon which has captured the public attention in post-New Order Indonesia is the public prominence of Salafi groups. A aqjdah of studies on Salafism in Indonesia have focused on modern media usage by Salafis.

Virtually all of them deal qaidah the role of the Internet in the Salafi movement for instance, Hefner However, media other than the Internet have been equally crucial in the spread of the Salafi movement. They need to be studied separately. In this article, I shall particularly concentrate on radio. Two studies, by Hasan ; and Wahid respectively, have underlined the role of radio in the Salafi movement. In his book, Laskar Jihad, Hasan I would like to thank Prof. Herman Beck of Tilburg University, the Netherlands, and reviewers of Archipel in Paris for their valuable comments on the earlier draft of this article.

My thanks also goes to Carole C. Any errors and shortcomings are my sole responsibility. I will explain about these groups in the next section. Archipel 91, Paris,p. Elsewhere, he makes a brief mention of the role of radio in Haeits dakwah; according to him, this is because they were unsuccessful in campaigning Salafism door-to-door Wahidwho wrote a dissertation on Salafi pesantrens traditional Islamic boarding schools in Indonesia, discusses two radio stations in West Java, Rodja in Bogor, and Assunnah FM in Cirebon, very briefly.

He asserts that radio is salaaf of the means that Salafis used to get a hold on public thought Wahid While both Hasan and Wahid only very concisely clarify why radio aqifah important for Salafi dakwah, I shall specifically investigate the ways in which Salafi radio stations played a role in the internal dynamics of the Salafi movement. The central issue I hope to address here is that of religious authority. In this article, I shall analyse how this contestation of religious authority has taken place in Indonesia as represented in the Salafi dakwah radio stations.

I argue that the establishment of these radio haddits is not only for spreading Salafi teaching in society, but also to attain religious authority. Focusing on the ashsbul dynamics of the Salafi movement, I shall demonstrate that the Salafi radio stations play a significant role in the contestation of religious authority among the existing Salafi groups.

Salafis aspire to emulate the way of life of the prophet as literally as ashaul. Surakarta is the ashaubl name of Solo, Central Java.

A Contest for Religious Authority hadith, and accommodates contemporary needs. The intellectual genealogy of the Salafism discussed here may reach back to Ahmad ibn Hanbal d. Although genealogically similar, Salafism is conceptually and historically different from Wahhabism, the official ideology of Saudi Arabia.

Conceptually, Salafism is broader and historically much older than Wahhabism.

While the latter emerged in the eighteenth century, the former already existed in early years of Islam. Salafism is applied not only to Wahhabism but also to other Islamic movements whose main aim is to bring Islam back to its origins.


In Indonesia, the Salafi movement emerged in the mids as a consequence of the transnational Salafi dakwah movement, hwdits gained public attention after the fall of the New Order in In this article, we are dealing with the purist. On the history of Salafism in Indonesia, see, i. Abu Nida6 was the first to initiate this Salafi dakwah by organising daurah workshop and halaqah study circles for university students in Yogyakarta.

Like Abu Nida, other Salafi activists developed dakwah centres in various places. The flourishing of Salafi asabul led to the emergence of Salafi foundations: His real name is Chomsaha Sofwan.

He was born in Lamongan, East Java in He was sent to the hinterland of West Kalimantan.

Aqidah Salaf Ashabul Hadits

Having finished his study in Saudi Arabia, he lived in Yogyakarta to spread Salafi dakwah by establishing halaqahs and daurahs among university students. Intogether with other Ashabu, preachers, he founded the Majelis At-Turots Al-Islamy foundation to serve dakwah and other social activities.

For further information on him, see uadits In addition, Salafi pesantrens Islamic boarding schools were established everywhere. These pesantrens are different from those traditional ones attached to the NU Nahdlatul Ulamaand saalf the modernist ones organised by organisations like Al-Irsyad, Persis Islamic Union and Muhammadiyah.

Hasan demonstrated that the increasing hadigs of Thalib challenged the authority of other Salafi figures like Abu Nida. At least three groups, or networks, emerged from the conflicts see fig. I would prefer to call the first group the Luqman Baabduh network, to name it after its most influential leader, Luqman Baabduh, former vice-commander aqidzh Laskar Jihad.

The second group can be called the Dzulqarnain network, since its most influential adhabul is Dzulqarnain, former head of the fatwa section of Laskar Jihad. On Laskar Jihad, see HasanSirozi Luqman Baabduh was born in Bondowoso, East Java, in Inhe returned to Indonesia, and started Salafi dakwah activities. In the same year, he joined Laskar Jihad and was appointed as its vice-commander. His short biography is available at http: Dzulqarrnain was born in in Makassar, South Sulawesi. Inhe travelled to Java to study Arabic and other Islamic disciplines.

Like Baabduh, he was among the students of Ihyaussunnah sent to Yemen see Hasan He went to Yemen in A Contest for Religious Authority previously categorised by writers for instance, Hasan ; Bulabo et al. This network consisted of those former students of the Dar al-Hadith school in Dammaj, Yemen. The dynamics of the school aaqidah affected the development of the Yemeni network in Indonesia.

Since aashabul demise of its founder, patronage within the Yemeni network has changed considerably. It consists of those who are loyal to al-Hajuri Bulabo et al.

Some of them are still studying wqidah the Dar al-Hadith school. Therefore, it is of importance to discuss some issues instrumental in this contest for religious authority. One of them is the sururi issue that played a significant role in the development of the Salafi movement.

According to Hasan, Sallaf used the sururi issue mainly to strengthen his relationship with prominent Salafi authorities in Saudi Arabia and other Arab countries. At the same time, by doing so, Thalib tried to gain support from funding organisations in those countries. However, he failed to realise this ambition fully Hasan After the dissolution of Laskar Jihad, the sururi issue remained significant in Salafi rivalries.


The label sururi has been applied not only to those rivals of Thalib. Thalib himself faced and still faces the accusation of being a sururi.

Al Ustadz Dzulqarnain Aqidah Salaf Ashabul Hadits

Currently issues other than sururi have become prevalent in the rivalry among Salafis of the Yemeni network. Of the most important is tahdhir, which refers to a warning given by a Salafi authority shaikh in the Middle East to those Salafis considered to have gone astray from the right way of the Salaf.

This is not without reason. He is well known for his critical stance toward Salafi hadita such as Sayyid Qutb, Ikhwan al-Muslimin, and sururis. He has issued many tahdhirs against other Salafi and non-Salafi authorities as well.

A Contest for Religious Authority Because of this, he was accused by other Salafi scholars like Salih al-Fauzan, a respected Salafi scholar in Saudi Arabia, of being preoccupied with tahdhir. A Salafi shaikh gives a Salafi teacher a tahdhir based on information given to him. It is subject to change after new information about a Salafi who received a tahdhir is given.

The issuance of a hadlts is much dependent on the extent to which an informant can provide a Salafi shaikh with sufficient convincing information.

Salafi Dakwah Radio A Contest for Religious Authority | sunarwoto dema –

Consequently, a tahdhir is often contested by those involved in conflicts. Salafi groups of the Yemen network have competed in convincing Salafi shaikhs to issue a tahdhir against their rivals.

A tahdhir can take various forms of ashahul. The letter anticipated the planned visit of a number of Yemeni ulamas to Indonesia.

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The context of the incident was that the visit was supposed to be arranged by Dzulqarnain and his colleagues. The letter, however, made it clear that for some reason Dzulqarnain was not considered the right person salag accomplish this task.

This man loves much to make fun [of shaikhs], and imitates the Halabi ways in making deception makar. Considering all this, Rabi ibn Hadi al-Madkhali recommended that Baabduh and his colleagues, instead of Dzulqarnain and his group, welcome the Yemeni ulamas.

In his daurah in Balikpapan,14 Baabduh labelled a Salafi teacher, Asnur, in Kendari, Kalimantan, as hajuri or hajawuri, meaning follower of al-Hajuri, director of the Dar al-Hadith school in The Arabic text and the translation of the letter are available at http: Baabduh himself had received a tahdhir from al-Hajuri.

Indonesian Salafi students who were still in the Dar al-Hadith school opposed the moves by Luqman Baabduh to undermine al-Hajuri. It then is used to label those who follow the thinking method of al-Halabi.

According to this ideology, action on the part of the believer is not among the requirements of Islamic faith. He once appeared on Rodja TV and on a national television station, in an interview regarding radicalism in Islam.

They established a blog called Ashabul Hadits the students of hadith at https: