SALAFÎ WOMEN AND ISLAMIC MOVEMENTS: The Case of Salafism in Jama‘ah al-Khidhir

Abstract

<jats:p>One of the ideology and Islamic movement in Indonesia in 1980s was Salafî. This article focuses on a group called Majlis al-Khidhir led by a young Salafist named Abu Ahmad Muhammad al-Khidhir. This article is talking about Salafî women starting to search for and converse of identity as well as their patterns of interest to be Salafî women in carrying out Islamic sharia and the role of al-Khidhir in their lives into Salafîs in accordance with the Quran, hadith, and the attitude of the al-salaf al-ṣâliḥ. The result reveals that the identity and politics of al-Khidhir Salafî women movement has four dimensions. First, Salafî is not a revolutionary movement that opposes Pancasila and especially for Salafî women to obey their husband as ulil amri gives a great responsibility to educate his wife and children. Second, Salafî has different symbols cloths (dress or gamis which covers her body, shows no body shape, not transparent that are plain black from top to bottom, wearing veils or niqâb and socks). Third, Jama‘ah al-Khidhir identified his followers using a familiar greeting, including 'akhi' for men and 'ukhti' for women refer to the symbol of piety and value standards for mutual respect among members of the Salafî community. Fourth, al-Khidhir empowers Salafî women are active in da'wah by using writings and images which are distributed through various media, especially social media WhatsApp, Facebook and Telegram in order to attract the interest of womens to follow the path of al-salaf al-ṣâliḥ.</jats:p>

The Socio-religious Construction: The Religious Tolerance among Salafi Muslim and Christian in Metro

“…Dakwah melalui media sosial menjadi hal positif untuk meraih argumen masyarakat. Media sosial pada tahap ini menjadi jembatan dakwah Salafi yang dikemas melalui praktik-praktik sosial berbasis keagamaan (Nurani, 2019). Pemanfaatan media sosial mampu memberi dampak signifikan dalam membentuk pola pikir anak-anak muda terkait Islam (Halim, 2015;Taufik and Taufik, 2020).…”

“…Meskipun demikian, Salafi pada prinsipnya juga menggunakan cara-cara damai dan relevan, baik secara sosial maupun keagamaan (Abidin and Hafizah, 2019), seperti menggunakan fasilitas digital (Amin, 2020), berafiliasi dengan kampus (Chaplin, 2018), dan mengoptimalkan peran perempuan Salafi dalam berdakwah (Nurani, 2019).…”

Ukhti vs Ughtea: Arabic Kinship Address Term as Slang and Identity in Indonesian Twitter

“…It cannot be denied the proliferation is supported by the hijrah trends among celebrities and microcelebrity 3 (Amna, 2019;Annisa, 2018). Using the Arabic word as an address term implies a consequence in the form of disciplinary values and self-realization, including in positioning themselves as an ideal Muslim (Nurani, 2019), namely obedience in carrying out Islamic law. The use of Arabic terms is a habit in the process of learning Arabic and is motivated by religious motives (Bakar et al, 2010).…”

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

“…Studies on the economic activity of Salafi women have so far been little done. Many experts highlight the activities of Salafi women on social media (Sunesti, Hasan and Azca, 2018a), the use of social media as a medium of da'wah that is recomended to Salafi women (Nurani, 2019), hijab as a discourse of women domestication (Fitrianita, 2019), domestication of women Salafi as social construction (Khotijah and Madkur, 2018), the role of women as online preachers is able to increase the number of new female members that men have not been able to reach so far (Nielsen, 2020), not looking at the contribution of salafi women in socioeconomics.…”