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"Orientasi Organisasi the Muslim World League kontemporer telah bertransformasi dari kecenderungan label organisasi konservatif, takfiri, dan ekslusif menjadi organisasi moderat, inklusif, dan toleran. Kehadiran Al-Issa telah mengubah citra konservatif MWL ke arah yang lebih moderat, dengan visi moderasi, toleransi, dan koeksistensi. Perubahan tersebut berangkat dari tuntunan internal (Keraajaan Arab Saudi) dan eksternal (wacana geopolitik global). MWL mulai keluar dari hegemoni tradisi lama ideologi politik-keagamaan wahabi Arab Saudi, beralih merepresentasikan gerakan-gerakan baru yang bersebrangan dengan tradisi dan ideologi wahabi. Fernomena tersebut disebut sebagai post-wahabisme, sebagaimana diistilahkan oleh Schulze, Lacroix, dan Derbal. Penelitian ini melihat bagaimana wacana post-wahabisme mempengaruhi orientasi MWL pasca 2016, yakni di era Sekretaris Jenderal Al-Issa dan Putra Mahkora Muhammad bin Salman. Penelitian ini merupakan penelitian kualitatif dengan pedekatan deskriptif-analitis berdasarkan data pustaka dan wawancara. Teori post-islamisme (Asef Bayat), relasi kuasa pengetahuan (Foucault), dan soft power (Nye) digunakan untuk membingkai pengaruh wacana post-wahabisme pada MWL sekaligus interaksi relasi-kuasa dan kepentingan Kerajaan terhadap MWL. Hasil dari penelitian ini menunjukkan bahwa Kerajaan memiliki intervensi kuat terhadap orientasi organisasi dan wacana post-wahabisme telah mempengaruhi orientasi MWL. Pengaruh tersebut terepresentasikan melalui bentuk sikap afirmatif MWL terhadap rekonstruksi identitas nasional dan keagamaan, upaya counter narasi ekstremisme dan terorisme, rekonsiliasi dengan Yahudi, dan advokasi emansipasi wanita. Adapun diseminasi wacana post-wahabi dilakukan oleh MWL melalui keterlibatan secara massif pada forum dialog lintas madzhab islam dan lintasagama, serta menjalin mitra kerjasama yang baru, yakni dengan representasi Komunitas Yahudi, Kristen, Islam Pluralis-Demokratis dan Islam Syiah. Di sisi lain, MWL tetap mempertahankan beberapa ideologi dan tradisi politik-keagamaan Wahabi-Saudi, seperti konsep ketaatansuprematif terhadap pemimpin dan relasi yang masih berjarak dengan kalangan sunni-sufi. Seluruh Perubahan tersebut mepresentasikan peran MWL sebagai aktor strategis proyek soft power Arab Saudi dalam upaya mempromosikan citra baru islam Arab Saudi kontemporer secara global.

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The contemporary Muslim World League Orientation has transformed from the tendency to be labelled as a conservative, takfiri, and exclusive organization to a moderate, inclusive and tolerant organization. The presence of Al-Issa has changed the conservative image of the MWL towards a more moderate one, with a vision of moderation, tolerance and coexistence. This change is based on demands from the internal (Kingdom of Saudi Arabia) and external (global geopolitical discourse) factors. The MWL began to extricate from the hegemony of the old tradition of Saudi Arabia's Wahhabi political-religious ideology, shifting to representing new movements that are at odds with the Wahhabi tradition and ideology. This phenomenon is called post-Wahhabism, as Schulze, Lacroix, and Derbal mentioned. This study examines how the discourse of post-Wahhabism influenced the orientation of the MWL post-2016, specifically in the era of Secretary-General Muhammad Abdulkarim Al-Issa and Crown Prince Muhammad bin Salman. This research uses a descriptive-analytical qualitative approach based on library research and interviews. The theory of post-Islamism (Asef Bayat), power-knowledge relations (Foucault), and soft power (Nye) are used to frame the influence of post-Wahhabi discourse on MWL as well as the interaction of power relations and the Kingdom's interests towards MWL. The results of this study indicate that the Kingdom has a decisive intervention in the orientation of the organization, and the discourse of post-Wahhabi has influenced the orientation of MWL. This influence is represented through MWL's affirmative attitude towards reconstructing national and religious identity, efforts to counter extremism and terrorism narratives, reconciliation with Jews, and advocacy of women's emancipation. Then, the dissemination of post-Wahhabi discourse is carried out by MWL through massive involvement in cross-Islamic schools of thought and inter-religious dialogue forums, as well as establishing new cooperation partners, namely with representatives of the Jewish, Christian, Pluralist-Democratic Islam and Shia Islam communities. On the other hand, MWL still maintains some Wahabi-Saudi political-religious ideologies and traditions, such as the concept of supremacy obedience to leaders and relations that are still distant from Sunni-Sufi communities. All these changes represent the role of MWL as a strategic actor in Saudi Arabia's soft power project in an effort to promote a new image of contemporary Saudi Arabian Islam globally."

"Penelitian ini bertujuan untuk menganalisis peran pemerintah Indonesia dan arab Saudi dalam penyelenggaraan ibadah haji Indonesia pada tahun 2015-2021. Kedua negara tersebut sangat berpengaruh dalam penyelenggaraan ibadah haji Indonesia. Peneliti menggunakan metode Library Research yaitu dengan mengkaji sumber-sumber atau referensi mengenai haji, diplomasi serta hubungan bilateral antara Indonesia dengan Arab Saudi. Berdasarkan hasil penelitian yang dilakukan, diketahui bahwa hubungan bilateral antara Indonesia dengan arab Saudi mempengaruhi penyelengggaraan ibadah haji di Indonesia. Ini dapat terlihat dari kebijakan-kebijakan haji yang dikeluarkan oleh pemerintah Indonesia dengan arab Saudi. Terlebih, pada masa pandemic covid-19 ini, kedua negara tersebut kompak untuk mengeluarkan kebijakan-kebijakan yang sejalan antara kedua negara tersebut.

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This study aims to analyze the role of the governments of Indonesia and Saudi Arabia in the implementation of the Indonesian Hajj pilgrimage in 2015-2021. These two countries are very influential in the implementation of the Indonesian Hajj pilgrimage. This research uses library research. The researcher uses the Library Research method, namely by reviewing sources or references regarding Hajj, diplomacy and bilateral relations between Indonesia and Saudi Arabia. Based on the results of the research conducted, it is known that the bilateral relationship between Indonesia and Saudi Arabia affects the implementation of the pilgrimage in Indonesia. This can be seen from the Hajj policies issued by the Indonesian government and Saudi Arabia. Moreover, during this COVID-19 pandemic, the two countries were united to issue policies that were in line between the two countries."

"Penelitian ini bertujuan untuk menelusuri rantai sanad mujahadah Nihadlul Mustaghfirin dan interkoneksinya dengan sanad K.H. Dalhar serta pengaruh ajarannya pada masyarakat Muslim Indonesia. Mujahadah ini menarik untuk dibahas sebab walaupun tidak terikat dengan organisasi masyarakat apapun, perkembangannya sangat pesat di berbagai daerah. Selain itu, pentingnya sanad keilmuan perlu untuk dikaji secara mendalam bukan hanya dalam ranah pembahasan hadits, tetapi juga mencangkup seluruh disiplin ilmu, dengan fungsi utamanya menjaga orisinalitas suatu ilmu. Penelitian ini dilakukan dengan metode kualitatif dengan interkoneksi sanad keilmuan sebagai fokus utama. Sumber data yang digunakan dalam penelitian ini berasal dari pendekatan studi kasus melalui wawancara pada tokoh-tokoh yang bersangkutan. Dalam menganalisis interkoneksi sanad keilmuan mujahadah, penulis menggunakan teori integrasi-interkoneksi Amin Abdullah dan teori sanad keilmuan Abu Hamid Al-Ghazali. Berdasarkan teori tersebut menyimpulkan bahwa sanad mujahadah Nihadlul Mustaghfirin masuk dalam kategori sanad ijazah, ketersambungan sanad keilmuan diberikan langsung oleh guru (Kyai Nahrowi Dalhar) kepada muridnya (Gus Muh). Eksistensi mujahadah ditemukan membawa pengaruh dalam merekatkan hubungan antar masyarakat dan meluaskan koneksi karena diikuti oleh ribuan masyarakat.

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This study aims to trace the chain of sanad mujahadah Nihadlul Mustaghfirin and interconnection with sanad K.H. Dalhar, as well as the influence of its teachings on the Indonesian Muslim community. This mujahadah is interesting to discuss because although it is not tied to any community organization, its development is very rapid in various regions. In addition, the importance of scientific sanad needs to be studied in depth not only in the realm of hadith discussion but also covers all disciplines, with its main function being to maintain the originality of a science. This research was conducted by qualitative methods with the interconnection of scientific sanad as the main focus. The source of data used in this study comes from a case study approach through interviews with the figures concerned. In analyzing the interconnection of the mujahadah scientific sanad, the author uses Amin Abdullah's theory of integration-interconnection and the theory of Abu Hamid Al-Ghazali’s scientific sanad. Based on this theory, it is concluded that the sanad mujahadah Nihadlul Mustaghfirin is included in the category of sanad diploma, and the connection of scientific sanad is given directly by the teacher (Kyai Nahrowi Dalhar) to his students (Gus Muh). The existence of mujahadah was found to influence bonding relations between communities and expand connections because it was followed by thousands of groups of people."

"Penelitian ini membahas terkait perbandingan pemaknaan wisatawan Muslim Indonesia terhadap konsep Pariwisata Ramah Muslim atau PRM. Penelitian ini bertujuan untuk mengidentifikasikan perbedaan dalam pemaknaan dan penerapan konsep PRM antara ke dua negara tersebut menurut perspektif wisatawan Muslim Indonesia. Penelitian ini menggunakan pendekatan kualitatif dengan metode penelitian yang digunakan terdiri dari wawancara dan studi literatur. Wawancara dilakukan kepada wisatawan Muslim Indonesia yang pernah berkunjung ke salah satu atau kedua negara ini. Studi literatur dilakukan sebagai sumber informasi tambahan dalam meneliti topik terkait. Hasil penelitian ini yaitu UEA telah terbuka bagi masyarakat dari penjuru dunia di mana mengakibatkan beberapa tempat menyediakan makanan dan minuman non-halal. sehinggaPRM di UEA berperan untuk memfasilitasi kenyamanan warga dan wisatawan Muslim. Jepang telah mengakomodir berbagai kebutuhan wisatawan Muslim, walaupun hanya terdapat di beberapa kota besar dan beberapa titik destinasi yang banyak dikunjungi wisatawan Muslim. Wisatawan Muslim dapat memaklumi hal ini. Oleh karenanya, PRM dinilai sebagai sebuah standarisasi kebutuhan wisatawan Muslim yang menunjang kenyamanan dan keamanan wisatawan, khususnya untuk wisatawan Muslim ketika melakukan perjalanan ke kedua negara tersebut.

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This research discusses a comparison of the meaning of Indonesian Muslim tourists towards the concept of Muslim-Friendly Tourism or PRM. This research aims to identify differences in the meaning and application of the PRM concept between the two countries from the perspective of Indonesian Muslim tourists. This research uses a qualitative approach with the research methods used consisting of interviews and literature studies. Interviews were conducted with Indonesian Muslim tourists who had visited one or both of these countries. Literature studies are carried out as additional sources of information in researching related topics. The results of this research are that the UAE has been open to people from all over the world, which has resulted in several places providing non-halal food and drinks so that PRM in the UAE plays a role in facilitating the comfort of Muslim citizens and tourists. Japan has accommodated various needs of Muslim tourists, even though it is only available in a few big cities and a few destinations visited by many Muslim tourists. Muslim travelers can read this. Therefore, PRM is considered as a standardization of the needs of Muslim tourists which supports the comfort and safety of tourists, especially for Muslim tourists when traveling to these two countries."