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All Journal Tasamuh: Jurnal Komunikasi dan Pengembangan Masyarakat Islam
Zaenal Abidin
Institut Agama Islam Negeri (IAIN) Mataram
Religion Humanities Languange, Linguistic, Communication & Media Library & Information Science Social Sciences

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WAHABISME, TRANSNASIONALISME DAN GERAKAN-GERAKAN RADIKAL ISLAM DI INDONESIA Zaenal Abidin
TASÂMUH Vol. 12 No. 2 (2015)
Publisher : Universitas Islam Negeri (UIN) Mataram

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Abstract

Wahhabi is a group of people that professes Muhammad Bin Abdul Wahhab’s doctrine. That group calls their doctrine by Wahhabi because it agrees with name of its founder. Wahhabigroup is included in group of radical movement which is not tolerant to other Islamic understandings. The ideology of radical movement istotalitariancentralistic and it makes religion as theological reference. Ideological view which is totalitarian-centralistic toward Islamic law (Syari’ah) brings manifestation into totalitarian law and also centralistic. It means that law must regulate all people’s life aspect without any exception and also country controls all understandings (doctrines) and implementation comprehensively. Therefore, theological claim which they convey actually become political maneuver to protect themselves from attacks that do not support and follow them, namely: religion becomes their medium to get power,so they are inclined to put and exploit belief that people havebeen directed by Allah SWT and make it as an entry-pointfor Wahhabi’s followers to organize and dominate populace. Wahhabi group as radical group movement believe that they are representative of God in the world (KhalifahAllah Fil-Ardl) who direct all affair of human to call human to the way of Allah. All radical movementstry to purify Islamic doctrine and also want to keep Khilafah system, such as:Ikhwanul Muslimin group, Jamaah Muslimin(at-Takfir Wa al-Hijrah) group, Jamaah Syabab Muhammad group, Wahhabi and etc. in Indonesia itself, the attendance of fundamentalism movement started appearing after new order like mushroom in rainy season, such as Front of Islamic Defender (FPI), the Indonesian Council of Mujahidin (MMI), Hizbut Tahrir of Indonesia (HTI).
FORMASI DAN REKONSTRUKSI POLITIK ISLAM ABAD 19 Zaenal Abidin
TASÂMUH Vol. 13 No. 1 (2015)
Publisher : Universitas Islam Negeri (UIN) Mataram

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Islamic politics involves contest and competition of interpretation about symbol as control for institution, both formal and informal which depends the symbol. Interpretation about these symbols is influenced by different background because political system in Muslim world or everywhere cannot avoid competition management, so it is always identical with interest. In 1924 AD, institution of Khalifah Islamiyah was removed because in this period religion was truly placed in individual zone, without any intervention from country. Finally Muslims lost their religionpolitics and geo-politics identity, Muslim countries then changed into nation-state model in one nation and one stateknown by secularism and created various kinds of thoughts informulating state principle. Secularism in this meaning is separation between religion and government system. Karl Mark states: first, religion becomes medium of transcendental justification for status quo, by using religion, economical system does not get protest. Second, religion also emphasizes to the transcendental world as fate which must be received by patience, and also must believe about life after death; religion helps to change human attention about physical and material difficulties, as a consequence from secular political modernization, those statements response Muslim reformer figure like: Muhammad Ali Pasya, Jamaludin al-Afgani, Muhammad Abduh, and Rasyid Rida.
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