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This became clearer in his further explanation of Al-Farq. Therefore, as long as the intention and method are good, there is no problem with such pursuit of an academic degree. The industry includes companies involved in the production, modification, transfer, distribution, replication, or publishing of media content through television, radio, film and video, magazines, newspapers, books, billboards, electronic devices, and computer networks , companies engaged in media-related services such as contracting with performers, providing technical pre-production, post-production, or publishing services, manufacturing related equipment and products, as well as companies involved in the distribution, reproduction, and sales of media content. The Role of the Internet. A current map of the Salafi movement. 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.

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His advices and recommendations are not applicable to Salafis only, but also to other listeners. In his daurah in Balikpapan, 14 Baabduh labelled a Salafi teacher, Asnur, in Kendari, Kalimantan, as hajuri or hajawurimeaning follower of al-Hajuri, director of the Dar al-Hadith school in Dammaj.

The Vt became increasingly interested in Islam as he often listened to a dakwah radio station. Three radio stations and their networks. Thereafter the Hindu failed to convert to Islam.

Like Abu Nida, other Salafi activists developed dakwah centres in various places. Although the case has been rodna to Rodja Radio in Bogor, the scope of those fatwa s covers all the existing Salafi radio stations.


Some radio stations were established by those affiliated to the Baabduh network, while others are managed by those linked to the Dzulqarnain network. He went to Yemen in Abu Nida 6 was the first to initiate this Salafi dakwah by organising daurah workshop and halaqah study circles for university students in Yogyakarta.


Secondly, there is no problem for those who have the knowledge to listen to the programmes of that [deviating] radio in order to reject them. Privacy Statement Cookie Policy. In short, this media business has become of the utmost importance, both for mobilisation for dakwah and for making money.

As an example, the late Bin Baz d. By contrast, differences have become a reason not to listen to certain stations.

Another question concerned the Islamic ruling about the pursuit of an academic degree from a university in order to fulfil the requirements for a higher career if the individual is already academically qualified even without that degree. One point is the question of authority, that is, to whom a listener must refer when searching for religious guidance.

The seventh of these rules is to teach the knowledge by way of hikmah wisdom. Historical and Contemporary Debates. He did not give the reason explicitly.

The last part of the kajian was a question and answer session.

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However, from his talk it is clear that he was pointing to, among other things, the critical sermons broadcast on Darussalaf FM. For Salafi listeners, ideological similarities have become a reason to listen only to particular Salafi radio stations. Indonesian Salafi students who were tc in the Dar al-Hadith school opposed the moves by Luqman Baabduh to undermine al-Hajuri. These pesantren s are different from those traditional ones attached to the NU Nahdlatul Ulamaand resemble the modernist ones organised by organisations like Al-Irsyad, Persis Islamic Union and Muhammadiyah.


The lecture was broadcast live on Al-Madinah FM. Roddja number of studies on Salafism in Indonesia have focused on modern media usage by Salafis.

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I have discussed this topic elsewhere Sunarwoto This man loves much to make fun [of shaikhs ], and imitates the Halabi ways in making deception makar. Having finished his study in Saudi Arabia, he lived in Yogyakarta to spread Salafi dakwah by establishing halaqah s and daurah s among university students.

In reply, he said that this was forbidden. Some of rojda are still studying at the Dar al-Hadith school. Therefore, ridja is of importance to discuss some issues instrumental in this contest for religious authority. In the same year, he joined Laskar Jihad and was appointed as its vice-commander. Unfortunately, Hasan does not explain why they needed to give more clarification to al-Madkhali only after the fatwa had been issued.

It is nevertheless different from these others as a result of the different interpretations that Salafis ascribe to the meaning of entertainment. He encouraged them to invite these fitnah makers to pengajian sessions.