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INDONESIA
Indonesian Journal of Islam and Muslim Societies
Published by Institut Agama Islam Negeri Salatiga
ISSN : 20891490     EISSN : 2406825X     DOI : -
Core Subject : Religion, Humanities, Art,
Religion Arts Humanities
Indonesian Journal of Islam and Muslim Societies (IJIMS): This journal should coverage Islam both as a textual tradition with its own historical integrity and as a social reality which was dynamic and constantly changing. The journal also aims at bridging the gap between the textual and contextual approaches to Islamic Studies; and solving the dichotomy between ‘orthodox’ and ‘heterodox’ Islam. So, the journal invites the intersection of several disciplines and scholars. In other words, its contributors borrowed from a range of disciplines, including the humanities and social sciences.
Arjuna Subject : -
Articles 210 Documents
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Intra-Quranic connections in Sunni and Shi‘i tafsirs: a meeting point or another area of contestation? Izza Rohman
Indonesian Journal of Islam and Muslim Societies Vol 3, No 1 (2013): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v3i1.73-95

Abstract

This study seeks to shed light on how a celebrated interpretive approach to theQuran considered to be most objective is taken by interpreters from differenttheological settings. It takes a closer look at how the principle of tafsir al-Qur’anbi al-Qur’an (interpretation of the Quran by the Quran) is employed by al-Shanqitiin his Ad}wa’ al-Bayan and al-Tabataba’i in his al-Mizan, taking their interpretationof ahl al-bayt as a main case in point. Noticing how their differences in this issuecan be associated with their respective Sunni and Shi‘i backgrounds, this studyfinds a number of areas where both modern exegetes – and other exegetes mostlikely – might be influenced by any creeping theological preference in their pur-suit of objectivity and openness to the text.Kajian ini bermaksud menelaah bagaimana sebuah pendekatan penafsiran al-Qur’an yang dianggap paling objektif diterapkan oleh para mufasir dari latarbelakang aliran teologi yang berbeda. Bagaimana prinsip menafsirkan al-Qur’andengan al-Qur’an diaplikasikan oleh al-Shanqiti dalam tafsirnya, Ad}wa’ al-Bayan,dan al-Tabataba’i dalam tafsirnya, al-Mizan, dilihat lebih saksama terutama denganmengambil contoh penafsiran mereka tentang ahlulbait. Mencermati bagaimana perbedaan mereka dalam menafsirkan cakupan ahlul bait bisa dikaitkan denganlatar belakang Sunni dan Syiah mereka, kajian ini menemukan sejumlah ranah dimana kedua mufasir modern ini – dan sepertinya juga mufasir yang lain – bisasaja  dipengaruhi  oleh  kecenderungan  teologis  ketika  mencoba  menjagaobjektivitas dan keterbukaan terhadap teks al-Qur’an.
Model of strategies in developing Islamic thought through curriculum: a study of Sumatra Thawalib Muh Saerozi
Indonesian Journal of Islam and Muslim Societies Vol 4, No 2 (2014): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v4i2.233-255

Abstract

This paper describes the models of strategies for developing of Islamic thoughtsthrough curriculum discovered by Sumatera Thawalib. Sumatera Thawalib isthe study centre of development of Islamic thought in Sumatera. The studyuses a historical approach and covers the history during 1900 to 1942. Thestudy centre is well known as part of modern Islamic movement. However, itsstrategy in thought development is not linear with the strategy of modernIslamic movement. In practical, Thawalib is in line with the model of neomodernstrategy. The developing of Thawalib Islamic thought does not necessarilylead Thawalib scholars to invalidate the works of classical scholars. However,the thought leads them to appreciate and posits the works of classicalscholars as a guidance to scaffold students’ thought to be more rational anddynamic. Thawalib strategy has proven that it gives significant contribution tothe development of reforming Islamic thought in Indonesia.Makalah ini menjelaskan model strategi untuk mengembangkan pemikiranIslam melalui kurikulum yang dikembangkan oleh Sumatera Thawalib.Sumatera Thawalib adalah pusat studi pengembangan pemikiran Islam diSumatera. Penelitian ini menggunakan pendekatan historis dan mencakupsejarah selama 1900 sampai 1942. Organisasi ini dikenal sebagai bagian darigerakan Islam modern. Namun, strategi dalam pengembangan pemikiran tidaklinier dengan strategi gerakan Islam modern. Dalam praktek, Thawalib inisejalan dengan model strategi neo-modern. Perkembangan Thawalib dalampemikiran Islam tidak selalu membawa para ulama Thawalib untuk membatalkankarya ulama klasik. Namun, pikiran itu membuat mereka menghargai danberpendapat bahwa karya-karya ulama klasik dapat dijadikan sebagai pedomanpemikiran siswa agar menjadi lebih rasional dan dinamis. Strategi Thawalibtelah membuktikan bahwa hal itu memberikan kontribusi yang signifikanterhadap perkembangan reformasi pemikiran Islam di Indonesia.
Revisiting discourse on Islam and state relation in Indonesia: the view of Soekarno, Natsir and Nurcholish Madjid Ahmad Ali Nurdin
Indonesian Journal of Islam and Muslim Societies Vol 6, No 1 (2016): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v6i1.63-92

Abstract

This paper focuses on debates between Soekarno, Natsir and Nurcholish Madjid to whether Indonesian state should be based on Islam ideologically or not. Soekarno, was in favor of the separation between Islam and state and against the idea of a formal-legal relationship between them. In Soekarno’s belief, by separating religion from the state, it does not mean that Islamic teachings are automatically marginalized. Natsir argued against Soekarno’s idea that Islam should be separated from the state. Natsir believed that Islam is a way of life in which it not only guides Muslim peoples on ritual matter but also on worldly matters including how to manage a state. Madjid seems to propose the middle path between Soekarno and Natsir in his struggle to ‘Islamize’ Indonesia. On the one hand, Madjid opposes the idea of making Indonesia an Islamic state, and on the other hand, Madjid also refuses that Indonesian become totally a secular state. Madjid tried to develop a new format for political Islam in which substance, rather than form, serves as his primary orientations. Kajian ini berfokus pada perdebatan antara Soekarno, Natsir dan Nurcholish Madjid tentang apakah negara Indonesia harus didasarkan pada Islam ideologis atau tidak. Soekarno adalah pendukung pemisahan antara Islam dan negara dan menentang gagasan hubungan formal-legal antara keduanya. Dalam keyakinan Soekarno, dengan memisahkan agama dari negara, itu tidak berarti bahwa ajaran Islam secara otomatis terpinggirkan. Natsir menentang gagasan Soekarno bahwa Islam harus dipisahkan dari negara. Natsir percaya bahwa Islam adalah cara hidup yang tidak hanya membimbing masyarakat Muslim tentang masalah ritual tetapi juga pada hal-hal duniawi termasuk bagaimana mengelola negara. Madjid tampaknya mengusulkan jalan tengah antara Soekarno dan Natsir dalam perjuangan untuk ‘mengislamkan’ Indonesia. Di satu sisi, Madjid menentang ide menciptakan Indonesia sebagai negara Islam, dan di sisi lain, Madjid juga menolak bahwa Indonesia menjadi benar-benar sebuah negara sekuler. Madjid mencoba untuk mengembangkan format baru bagi Islam politik di mana substansi, bukan bentuk, berfungsi sebagai orientasi utamanya.
Islamic psychotherapy formulation: considering the Shifaul Qalbi Perak Malaysia psychotherapy model Khairunnas Rajab; Che' Zarrina
Indonesian Journal of Islam and Muslim Societies Vol 7, No 2 (2017): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v7i2.175-200

Abstract

Psychological issues faced by human beings in this modern era must be taken into account by psychologists, psychotherapists, psychiatrists, physicians, and observers of psychological problems. The existence of psychotherapists and institutions that provide treatment to recover people suffering from psychological problem is very important. Data of the Ministry of Health of the Republic of Indonesia of 2011 show that the number of adult population in Indonesia reached 150 million and approximately 11.6%, or 17.4 million of them suffered from mental disorder, such as anxiety and depression. This fact enables researchers to study and examine implementation of a psychotherapy model at Shifaul Qalbi (House of Shiqal) in recovering mental disorders due to the effect of drug addiction. Shifaul Qalbi applies the IMEJ (Iman, Mental,Emosi and Jasmani) (Faith, Mental, Emotion and Physics) psychotherapy model. Through this model, the recovery process can run optimally. IMEJ is synergetic formulation. These four components are integrated implemented. Faithful patients must have a healthy mental condition, controlled emotion, and strong physics. IMEJ is very essential and in line with the mental stages known as Jujur, Amanah, Tanggungjawab, dan Ikhlas (JATI) (honest, trustworthy, responsible and sincere). House of Shiqal prioritizes awareness and sincerity for itsoperation. The awareness and sincerity of the therapist makes the house succeed in recovering more than 92% of 1,000 patients that have been recovered from drug abuse since 2008.Persoalan psikologis yang menghadang manusia modern di abad ini, perlu diambil perhatian serius pihak-pihak terkait. Eksistensi psikoterapis dan lembaga-lembaga perawatan dan pemulihan adalah keharusan. Menurut catatan Kementerian Kesehatan RI tahun 2011, dari populasi orang dewasa di Indonesia yang mencapai 150 juta jiwa, sekitar 11,6 % atau 17,4 juta mengalami gangguan mental, seperti kecemasan dan depresi. Realitas ini, membuka ruang penelitian dan pengkajian, untuk menilik implementasi model Psikoterapi Shifaul Qalbi dalam membaik-pulih kesehatan mental, efek penagihan narkoba. Psikoterapi Shifaul Qalbi menerapkan model Psikoterapi Iman, Mental, Emosi, dan Jasmani (IMEJ). Melalui pendekatan IMEJ, proses pemulihan dapatberjalan optimal. Iman, Mental, Emosi, dan Jasmani adalah formulasi yang bersinergi. Empat komponen tersebut, diimplementasikan terintegrasi. Pasien yang beriman, mestilah memiliki mental yang sehat, emosional yang terkendali, dan jasmani yang kuat. Iman, Mental, Emosi, dan Jasmani (IMEJ) esensial dengan tahapan-tahapan mental yang disebut sebagai Jujur, Amanah, Tanggungjawab, dan Ikhlas (JATI). Penelitian ini dilakukan sebagai penelitian deskriptif kualitatif untuk mengkaji aspek psikologis pasien narkoba. Penelitian ini tidak dimulai dari deduksi teori, tetapi diawali dari fakta empiris di Syifa’ul Qalbi. Peneliti secara langsung ke Syifa’ul Qalbi dalam menemukan data yang terjadi secara alami, untuk kemudian mencatat, menganalisis, menafsirkan dan menarik kesimpulan-kesimpulan dari proses tersebut. Psikoterapi Shifaul Qalbiadalah Rumah Shiqal yang mengutamakan kesadaran dan keikhlasan bagi kelangsungan psikoterapi. Dengan kesadaran dan keikhlasan Rumah Shiqal telah merawat pasien narkoba bersignifikan bebas dari penagihan narkoba.
Chinese ways of being good Muslim: from the Cheng Hoo Mosque to Islamic education and media literacy Rahmawati Rahmawati; Kasim Yahiji; Choirul Mahfud; Jauharoti Alfin; Much Koiri
Indonesian Journal of Islam and Muslim Societies Vol 8, No 2 (2018): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v8i2.225-252

Abstract

This article aims to explore the Chinese ways of being Muslim, from buildingthe Cheng Hoo mosque to serving Islamic education and media literacy. Inthe current millennial disruption era, the role of communication medialiteracy in the contemporary Indonesian Chinese Muslim community needsto be studied further, especially its role in supporting the status of being goodChinese Muslim. This article is also intended to discuss the Chinese ways offostering converts and Chinese Muslims through both communication medialiteracy and information technology literacy. Through media analysis method,communication media literacy is part of communication which is based on whosays what, in which channel, to whom, with what effects. This research finds outthat communication media literacy is used by the Indonesian Chinese Muslimcommunity through the publication of Cheng Hoo magazine, WhatsApp ForumPITI Jatim, website, and Facebook. All of these media are used and have asignificant effect on the relation, interaction, aspiration, and communicationbetween the Chinese Muslim community and Chinese non-Muslim community,and the Chinese Muslim community with non-Chinese Muslims in Indonesia.Moreover, the Chinese ways of being good Muslims could also be understoodfrom various ways in establishing Cheng Hoo Mosque, Islamic educationservices based on Chinese community from Kindergarten, Islamic ElementarySchool, Pesantren, and routine or regular discussions.Artikel ini bertujuan untuk mengeksplorasi bagaimana cara-cara orangTionghoa menjadi Muslim dari upaya pembangunan masjid Cheng Hoo hinggapelayanan pendidikan Islam dan literasi media. Di era disrupsi milenial sepertisaat ini, peran literasi media komunikasi dalam komunitas Tionghoa Muslimdi Indonesia kontemporer perlu dikaji lebih lanjut, khususnya perannya dalammendukung menjadi muslim Tionghoa yang baik. Paper ini juga bertujuanuntuk membahas cara Tionghoa dalam pembinaan mualaf dan MuslimTionghoa melalui literasi media komunikasi dan teknologi informasi. Melaluimetode analisis media, literasi media komunikasi merupakan bagian darikomunikasi yang berbasis pada siapa bicara apa, kapan, di mana dan melaluimedia apa serta apa dampaknya. Hasil penelitian menunjukkan bahwa literasimedia komunikasi yang digunakan komunitas Tionghoa Muslim di Indonesiamelalui penerbitan majalah Cheng Hoo, WhatsApp Forum PITI Jatim, Website dan Facebook. Semua media tersebut digunakan dan memiliki dampak signifikanbagi relasi, interaksi dan komunikasi antara komunitas Tionghoa Muslimdengan Tionghoa non-Muslim dan komunitas Tionghoa Muslim dengan non-Tionghoa Muslim di negeri ini. Lebih dari itu, cara Tionghoa menjadi Muslimyang baik juga terlihat dalam beberapa pelayanan pendidikan Islam berbasiskomunitas Tionghoa di Indonesia dari Taman Kanak-Kanak, Sekolah DasarIslam, pengajian rutin, dan Pesantren.
Human responsibility towards environment in the Quran Deni Wahyudi
Indonesian Journal of Islam and Muslim Societies Vol 2, No 2 (2012): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v2i2.293-322

Abstract

The research aims to describe the view of Islam about human relation with theenvironment according to the verses related to the duties and functions of thehuman being. This is interesting issue in the middle of allegations that the religionand the human perspective is one of the roots of the ecological crises thathappen in the world. By doing research on verses on the concept of humanbeing, concept of the environment and interaction between human theenvirontment, wil be drawn islamic teachings on relationship between humanbeing and the environment. The research will figure out comprehensive islamicconcept on the functions and duties of human being toward environment. Islambelieves that man and nature are interdependent and has an obligation to maintainthe balance of nature as manifestation of the faith and at the same time ashis mission as ‘abdullah and successor of god (khalifatullah) the earth.Kajian dalam artikel ini bertujuan untuk menguraikan pandangan Islam mengenaiinteraksi manusia dengan lingkungan hidup menurut ayat-ayat terkait tugas danfungsi manusia. Isu ini menarik di tengah tuduhan bahwa agama dan cara pandangmanusia merupakan salah satu akar dari berbagai krisis ekologis yang dihadapioleh dunia. Dengan melakukan kajian terhadap ayat-ayat fungsi dan tugas manusia,pengertian lingkungan hidup dan interaksi antara manusia dan lingkuangannyaakan tergambar ajaran islam tentang hubungan antara manusia dengan lingkungan hidup. Dengan menguraikan ayat-ayat yang membahas fungsi dantugas manusia serta ayat yang terkait lingkungan hidup akan tergambar bahwaIslam memiliki pandangan yang komprehensif mengenai hubungan mansuia danlingkungan hidup dan tugas-tugasnya. Islam memandang bahwa manusia danalam merupakan satu kesatuan dan saling tergantung serta memiliki kewajibanuntuk menjaga keseimbangan sebagai manifestasi dari keimanan seorang hambasebagai ‘abdullah dan khalifah di muka bumi.
From occultism to hybrid Sufism: the transformation of an Islamic-hybrid spiritual group in contemporary Indonesia Ahmad Muttaqin
Indonesian Journal of Islam and Muslim Societies Vol 4, No 1 (2014): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v4i1.81-104

Abstract

This paper discuses transformation of an Islamic-Hybrid Spiritual group, theBhakti Nusantara (literally means ‘devotion to nation’), from spiritualitas kasar[rough spirituality] of occult-based spirituality to the finer spirituality [spiritualitasalus] which is linked to Sufi spiritual practices. Based on my field work inYogyakarta, in 2009 and 2010, the paper explains sociological context of group’sinstitutional and spiritual transformation amid contemporary Islamic revivaland modernizing process of the country. It then argues that the transformationof the group was driven by the logic for presenting spiritual heritages thatare practically appropriate for modern life and which also fit religiously withorthodox Islam. Both the institutional transformation and the change of spiritualorientation of the group mark BN, as a hybrid spiritual group, to activelyinvolve in the opportunities of modernity, instead of resisting the challengesand pressures of modern life.Tulisan ini membahas proses transformasi dalam sebuah kelompok spiritualitashybrida bernama Bhakti Nusantara (BN) dari “spiritualitas kasar” yang terkait dengan praktik klenik-kejawen ke spiritualitas halus yang berbasis pada praktiftasawuf/Sufisme. Berdasar hasil riset lapangan di Yogyakarta tahun 2009 dan2010, paper ini mencoba mengungkap konteks sosiologis dari transformasikelembagaan maupun perubahan orientasi spiritualnya di tengah prosesmodernisasi dan kebangkitan Islam di Indonesia pasca reformasi. Transformasidari spiritualitas kasar ke spiritualitas halus ini terjadi, diantaranya, dilatarioleh nalar untuk menyesuaiakn praktik dan layanan spiritual agar lebih sesuaidengan alam pikiran dan kebutuhan manusia modern dan praktik spiritualyang tidak bertentangan dengan ortodoksi keberagaan umat Islam. Transformasiyang terjadi di BN telah mengantarkan kelompok spiritualitas hibrida ini untukmenawarakan formula spiritual yang lebih pro aktif dalam menyongsong peluangyang ditawarkan modernitas, bukan formula spiritualitas untuk melawantantangan dan menghidnari tekanan kehidupan modern.
Mediatization of religion in “texting culture”: self-help religion and the shifting of religious authority Moch Fakhruroji
Indonesian Journal of Islam and Muslim Societies Vol 5, No 2 (2015): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v5i2.231-254

Abstract

This  research  is  the  study of SMS Tauhiid phenomena as a  religious practicein  the context of media culture. SMS Tauhiid  service enables  its customer  toaccess  religious messages  through SMS which  is  in particular  contexts  couldpotentially  bring  new  patterns  of  religious  practice. This  article  uses  themediatization  concept  dealing with media  studies  and  political  economy  aswell.  I  argue  that  tausiah  as  (Islamic)  religious  communication  practice havetransformed  into a new pattern  that caused by the accomodative actions thathas taken by the religious leaders and actors against media logics. On the onehand,  this  phenomenon has  opened  a new phase  in disseminating  religiousmessages, however on  the other hand mediatization of  religion has potentialin causing a shift  in the role of religious leaders as the religious authorities.Penelitian ini merupakan studi tentang fenomena SMS Tauhiid sebagai bentukpraktik  agama  dalam  konteks  budaya media.  SMS Tauhiid memungkinkansetiap  pelanggan  dapat mengakses  nasihat  agama melalui  SMS  yang  dalamkonteks  tertentu  berpotensi memunculkan  pola-pola  baru  dalam  beragama.Artikel ini menggunakan pendekatan konsep mediatisasi yang memiliki kaitanerat  dengan  disiplin media  studies  dan  ekonomi  politik.  Saya  berargumen bahwa  tausiah  sebagai  praktik  komunikasi  agama  (Islam)  telah mengalamitransformasi  kedalam  bentuk  baru  disebabkan  tindakan  akomodatif  yangdilakukan  para  tokoh  dan  aktor  agama  terhadap  logika media. Di  satu  sisi,fenomena ini telah membuka babak baru bagi proses penyebaran pesan-pesanagama,  namun  di  sisi  lain mediatisasi  berpeluang menyebabkan  pergeseranperan  tokoh  agama  sebagai  pihak  yang memiliki  otoritas  sumber  informasiagama.
Arab political reasoning: Muhammad Abid al-Jabiri’s contribution for understanding crisis of politics in the Arab world Muhamad Rofiq
Indonesian Journal of Islam and Muslim Societies Vol 7, No 1 (2017): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v7i1.55-76

Abstract

xt-stroke-width: 0px; " This paper deals with the thoughts of MuhammadAbid al-Jabiri (d. 2010), a prominent philosopher from Morocco, on the crisis of politics in the Arab world, by examining one of his great books entitled al-‘Aql al- Siyasi al-‘Arabi (Arab Political Reasoning). This book is the third work from the sequence Naqd al-‘Aql al-‘Arabi (Critique of Arab Reasoning). The Arab political reasoning here refers to a collection of motives (muhaddida t ) in politics and their theoretical and practical manifestations (tajalliyat ). This paper analyzes the sense of crisis that constitutes al-Jabiri’s thoughts on Arab political reasoning. This paper then describes the three theoretical frameworks he utilized, which were “aqidah (doctrine)”, “ghanimah (booty)” and “qabilah (tribe)”, and their application in the reading politics of the earliest period of Islamic history. Finally, this writing concludes with some points regarding al-Jabiri’s contribution to Islamic studies. 0px; " Tulisan ini mengkaji pemikiran-pemikiran Muhammad Abid al-Jabiri (w. 2010), seorang filosof terkemuka dari Maroko, mengenai krisis politik di dunia Arab, melalui pengkajian terhadap salah satu buku terkenalnya yang berjudulnya al-‘Aql al- Siyasi al-‘Arabi (Nalar Politik Arab). Buku ini adalah karya ketiga dari rangkaian proyek Naqd al-‘Aql al-‘Arabi (Kritik Nalar Arab). Nalar politik arab dalam karyanya ini terdiri dari sekumpulan motif-motif politik bangsa Arabdan manifestasi teoretis dan praktis dari motif tersebut. Tulisan ini selanjutnya menganalisis tiga latar belakang pemikiran yang membentuk ide-ide al-Jabiri mengenai nalar politik Arab. Tulisan ini kemudian menggambarkan tiga kerangka teori yang ia gunakan, yaitu akidah, harta rampasan perang, dan suku, serta aplikasi dari tiga teori tersebut pada pembacaan terhadap periode paling awal dari sejarah Islam. Terakhir, tulisan ini menyimpulkan sejumlah hal yang menjadi kontribusi al-Jabiri pada pemikiran keislaman.
Young Salafi-niqabi and hijrah:agency and identity negotiation Yuyun Sunesti; Noorhaidi Hasan; Muhammad Najib Azca
Indonesian Journal of Islam and Muslim Societies Vol 8, No 2 (2018): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v8i2.173-198

Abstract

This article analyzes the life of young millennial Salafi-niqabi in Surakarta and their strategies in dealing with power relations in their everyday lives. Studies on Salafi in Indonesia have focused more on global Salafimovements, power politics, links with fundamentalist-radical movements, state security and criticism of Salafi religious doctrine. Although there are several studies that try to portray the daily life of this religious group, the majority of previous studies focused on formal institutions and male Salafi. Very few studies have addressed the lives of Salafi women. This is likely due to the difficulty of approaching this group because of their exclusivity, and their restrictions on interacting with the outside world. Using Macleod’s theory of ‘accommodating protest’ within the

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