METHOD OF ISTINBATH AL-AHKAM AND LAW SOCIALIZATION BY THE SALAFI-WAHABI MANHAJ : Impacts on Social Interactions

: This study examines the method of istinbath al-ahkam (deriving legal rulings) employed by scholars and leaders of the Salafi-Wahabi manhaj in issuing fatwas in North Sumatra and its impact on social interaction and harmony among different religious communities. The research adopts a combined approach, encompassing a doctrinal perspective on istinbath al-ahkam and a non-doctrinal view on legal socialization issues. Through literature review, interviews, and observations, data is gathered from the fatwas of Salafi-Wahabi scholars such as Sheikh Muhammad Nasiruddin Albani, Abdullah bin Baz, and Muhammad Shalih Fauzan. The findings indicate that the istibath al-ahkam method applied by Salafi-Wahabi adheres to the principles of the Ahlu Sunnah wal Jamaah , though leaning towards the Hanbali school of thought. In legal socialization, Salafi-Wahabi initiates it from the smallest social units to educational institutions and media, with a focus on study circles ( halaqah ). This legal socialization enhances legal awareness among the people of North Sumatra but also brings the potential for conflict and disharmony. Certain teachings within the Salafi-Wahabi manhaj , such as tabdi’ , tadlil, tahzir , takfiri, and the restriction of learning exclusively from Salafi-Wahabi scholars, have the potential to create tension among groups and religious communities. While not all members of the Salafi-Wahabi manhaj share identical views, a majority tends to embrace these controversial concepts. Therefore, extremist ideologies emerging within the Salafi-Wahabi jihadist faction pose a potential threat to national political stability.


Introduction
Around the 1980s, a group emerged within the Indonesian Muslim community known as the Salafi-Wahabi manhaj.They named themselves as followers of the as-Salafu as-Salih manhaj, emphasizing their adherence to the ways of the righteous predecessors, including the sahabah (companions of the Prophet), tabi 'in, and tabi'tabi'in.They believed  | 24 that the actions of these predecessors, as outlined in the hadith of the Prophet Muhammad, represented the best path in matters of faith and preaching.The term "Salafi" originated within the group itself, as quoted by Faizah from Khaled Abou El Fadl in his book "The Great Theft: Wrestling Islam from Extremists." 1 The term "Wahabi" appended to the group's name refers to their association with Muhammad bin Abdul Wahhab (1115-1206 H/1703-1792 M), considered a reformer of Islamic teachings from Najd, Saudi Arabia, who also claimed to follow as-Salafu as-Salih.The name "Salafi-Wahabi manhaj" did not originate from the group but was assigned by external entities to distinguish it from the broader as-Salafu as-Salih group.Arrazy, a researcher of the Salafi-Wahabi manhaj, clarified that the label "Wahabi" was given by their opponents, not by the group itself.Therefore, the Salafi-Wahabi manhaj is a community that claims to follow the as-Salafu as-Salih manhaj attributed to Muhammad bin Abdul Wahhab. 2 The Salafi-Wahabi manhaj group has developed its ideologies within society and established international networks.While not institutionally registered in countries, they thrive culturally within communities, both in Indonesia and internationally.Initially, their thoughts focused on purifying Islamic teachings from elements considered polytheistic and innovative.They actively invited the community to purify Islamic teachings from what they perceived as polytheistic and creative practices.They formed study circles (halaqah) as a platform for preaching and established madrasas and schools as educational institutions to propagate their teachings.Additionally, they demonstrated proficiency in information and communication technology, utilizing various media channels such as print, electronic media, and mass media, including magazines, newspapers, radio, television, Facebook, Instagram, and other communication platforms.Their positive impacts 1  Faizah Faizah, "Pergulatan Teologi Salafi Dalam  Mainstream Keberagamaan Masyarakat Sasak," Ulumuna,vol.16, no. 2 (2012), pp.375-402, https://doi.org/10.20414/ujis.v16i2.183.
2 Zaenal Abidin, "Wahabisme, Transnasionalisme Dan Gerakan-Gerakan Radikal Islam Di Indonesia," TASÂMUH, vol.12, no. 2 (1 Juni 2015), pp.130-48.have been observed both internationally and nationally. 3adually, the thoughts and actions of the Salafi-Wahabi manhaj evolved toward actions aimed at eradicating what they deemed as polytheistic and innovative practices within other Muslim groups.This led to increased intolerance toward the general differences present in Muslim society.They engaged in vandalism of historical Muslim sites, and according to many Muslim scholars and witnesses, they were involved in numerous killings of Muslims and scholars outside their group.Their thoughts and actions have stirred unrest and conflicts on both the international and national stages.As noted by Sheikh Idharam, a prominent scholar from Syria, Muhammad Said Ramadan al-Buthi, the Salafi-Wahabi manhaj group has committed numerous crimes on Earth, merely changing their attire from the Wahabi group to the Salafi group.The shift in naming from Wahabi to Salafi indicates a political move, as the term Wahabism became unpopular; hence, they replaced it with the Salafi label.Despite their efforts in Islamic law and teaching socialization through preaching, their thoughts and actions have generated unrest on both the international and national levels. 4ny international and national incidents and conflicts are suspected to be associated with the Salafi-Wahabi group.The impactful events of September 11, 2001, involving the crashing of American Airlines Flight 11 into the North Tower of the World Trade Center and United Airlines Flight 175 into the South Tower, are believed to be linked to the Salafi-Wahabi group.Many international and national terrorist organizations are thought to be affiliated with the Salafi-Wahabi manhaj.On a national scale, conflicts, such as the bombing of the Ekayana Graha Buddhist temple, are also suspected to be carried out by the Salafi-Wahabi group in Indonesia.This group in Indonesia is closely associated with fundamentalist, radical, and terrorist ideologies, all of which pose opportunities for conflicts within society.5 The arising question is whether the Salafi-Wahabi manhaj group consistently engages in terrorism within society, leading to conflicts.How do they conduct istibath al-ahkam (deriving legal rulings) and legal socialization, and what are their patterns of social interaction within the diverse society of North Sumatra?

Method
This study is categorized as non-doctrinal legal research, as the researcher will examine, explain, and analyze how legal socialization is pursued by the Salafi-Wahabi manhaj group and its impact on the potential for conflict in social interaction and disharmony among different religious communities in North Sumatra due to the adopted Salafi-Wahabi manhaj.The sample includes only a few individuals who can represent the population.Sampling in this research is determined through snowball sampling, where the researcher will initially identify one individual as a sample representing the Salafi-Wahabi manhaj, and subsequently, the researcher will obtain further informants from the initial sample.Data for this research comes from two sources: primary data sources and secondary data sources.Primary data is obtained from field sources, specifically information from the Salafi-Wahabi manhaj community in North Sumatra, including teachers, religious leaders (ustadz), and followers.Second, documentary study, where the researcher examines the fatwas issued by scholars, mujtahids, and muftis from the Salafi-Wahabi manhaj, such as fatwas from Sheikh Muhammad Nasiruddin Albani, Sheikh Abdul Aziz bin Abdullah bin Baz, Sheikh Muhammad Usaimin, and others.Third, observation, involving direct observation of the Islamic legal socialization carried out by the Salafi-Wahabi manhaj group within the community and analyzing the positive and negative impacts of their legal socialization in North Sumatra.

The Profil of Salafi-Wahabi Manhaj
The Salafi-Wahabi manhaj consists of three factions, each faction has similarities and differences.Their similarity lies in their shared understanding of purifying Islamic teachings by cleansing society of thoughts and actions related to shirk (associating partners with Allah) and bid'ah (innovation in religious practices).They share a common vision of purifying Islamic teachings from forms of shirk and bid'ah.The differences lie in the concentration of each faction on implementing its mission, differentiating one faction from another. 6e first faction is the puritanism faction.This group focuses more on purifying religious teachings, preaching, and education.They are called puritans because their main mission is to explain to the community the pure teachings of Islam free from shirk and bid'ah. 7Their other activities include educating the public by establishing educational institutions such as pesantrens (Islamic boarding schools), schools, madrasahs, and Islamic higher education institutions.Engaging in scholarly activities, they are also known as the Salafi-Wahabi Ilmi group due to their involvement in knowledge.They conduct educational preaching with gentleness and peace, avoiding physical violence.Their mission emphasizes preaching and education.This group avoids political movements, does not oppose legitimate governance, and adheres to the doctrine that followers must follow legitimate leaders and refrain from demonstrating on the streets as an act of opposition to authorities and legitimate governance.They continue preaching within the community to keep people away from shirk and bid'ah.They reject political discussions and opposition to the government, leading to the label "rejectionist" for this faction.Thus, this first faction is often referred to as the puritan, ilmi, and rejectionist faction.

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The second faction is the haraki faction, as this group focuses more on movement activities.They tend to form social power, create community groups, and establish legal parties within the community and the state.This group desires the reform of Islamic law and teachings to adapt to the current situation and conditions of the Muslim community.The haraki group is characterized by ideas and thoughts for reform.They consistently criticize oppressive governments and advocate for reforms within the community, earning them the label Salafi-Wahabi reformist as a counterpart to the rejectionist faction, which opposes government policies and legitimate authorities.This group is more focused on reform movements within the country compared to the ilmi group mentioned earlier, which is more dominant in the field of knowledge.This faction is more active in practical actions than the development of religious theories.
The third faction is the jihadi faction.This group is more focused on jihad actions to defend weak Muslim communities and even aspires to establish an Islamic state (khilafah Islami) to protect the entire Muslim community.They concentrate on tangible actions, tending to oppose legitimate governments that do not align with their thoughts.8They often declare themselves as engaging in jihad qusuri, meaning jihad against the palace, and they name the Salafi-Wahabi ilmi group as the jihad quburi group because they frequently discuss graves.This group usually emphasizes discussions about the caliphate in Islam, believing that addressing the current oppression requires jihad.They often engage in preaching through violent means.

Istinbath al-Ahkam (Derivation of Legal Rulings) in the Salafi-Wahabi Methodology
The Salafi-Wahabi group engages in the derivation of legal rulings (istinbath al-ahkam) in a manner similar to the methodologies of other Sunni schools of thought.The Salafi-Wahhabi adherents employ textual evidence (dalil-dalil nas) and non-textual evidence (dalil-dalil ghairu nas) as outlined by experts in the principles of Islamic jurisprudence (usul fiqh).They use the Quran and Hadith as primary legal sources, requiring all legal cases or events to refer back to these two sources.In each legal opinion (fatwa), they present evidence from the Quran and Hadith.The evidence utilized by the Salafi-Wahabi group includes the Quran, Hadith, consensus (ijma'), analogy (qiyas), public interest (maslahah mursalah), juristic preference (istihsan), customary practices (urf), the presumption of continuity (istishab), the sayings of sahaby/tabieen/ tabie'tabieen (qaul sahaby/tabi'in/tabi'tabiin), blocking the means (saddu zari'ah), and preceding legislative rulings (syar'u man qablana).9 The steps taken by the Salafi-Wahhabi group in the derivation of legal rulings are divided into two forms of juristic reasoning (ijtihad): the first is intitqa'i ijtihad, and the second is insya'i ijtihad.The steps involved in the Salafi-Wahabi group's intitqa'i ijtihad are as follows: first, finding evidence in the Quran; second, finding evidence in the Hadith; third, seeking the opinions of the Companions; fourth, seeking the opinions of the tabi'in; fifth, seeking the views of the tabi'tabiin; sixth, adopting the opinion of previous mujtahid scholars (mujtahid mutlaq); and seventh, conducting ijtihad.According to their perspective, ijtihad is the last step if the issue has not been addressed and studied by the righteous predecessors (as-salafu as-salih). 10r insya'i ijtihad, the Salafi-Wahabi group follows these steps: first, understanding the legal case in question; second, searching for general evidence that can be applied to the legal case; and third, issuing a fatwa.In summary, the Salafi-Wahabi group's approach to the derivation of legal rulings is not significantly different from other groups within Ahlu Sunnah wal Jamaah.However, they tend to lean towards the Hanbali school in jurisprudence, emphasizing adherence to nasirussunnah (textual evidence from the Prophet's traditions).If clear evidence from the Quran and Hadith is lacking, they refer to the statements and practices of the companions, tabiin, and tabi'tabiin, prioritizing these over independent reasoning.In intitqa'i ijtihad tarjihi, the Salafi-Wahhabi group consistently chooses opinions closest to the apparent textual evidence, not adhering to specific methodologies of existing schools of thought, hence referring to themselves as non-affiliated (la mazhab), yet followers of the Salafi methodology. 11In insya'i ijtihad 12 , they follow a methodology that involves understanding the legal case (fiqh waqii) before referencing apparent textual evidence, the generality of evidence, and absolute evidence.If these three are absent, they explore other epistemologies in Islamic law, namely bayani, ta'lili, and istislahi. 13Overall, the method of deriving legal rulings within the Salafi-Wahhabi group is broadly consistent with the formulations by scholars, mujtahids, and muftis within the Ahlu Sunnah wal Jamaah group.This methodology is also applied by the Salafi-Wahabi group in North Sumatra, as evidenced by the utilization of textbooks that reference works by scholars from the Hanafi, Maliki, Shafi'i, and Hanbali schools.They also study books like Fathul Qadir, al-Muwattha', al-Umm, Kifayatul Akhyar, Syrah Muhazzab, and various other texts.

Socialization of Islamic Law within the Family
One of the distinctive features of the Salafi-Wahabi community is its strong emphasis on family in their preaching (da'wah).They prioritize the dissemination of Islamic law, starting within the family.The primary target of the Salafi-Wahhabi group's preaching and socialization of Islamic law is their respective families.Each family member who attends Salafi-Wahabi study sessions strives to share the knowledge within their own family.Husbands provide teachings and enlightenment to their family members-wives, children, parents, siblings, and other close relatives-after receiving instruction or guidance from their teachers in study circles (halaqah).They refrain from conducting teachings or enlightenment sessions for different groups until their family members have participated and understood the teachings of their group.14Suppose a husband is not wellversed in religious matters or is unable to explain Islamic teachings to his family, especially when it involves the Quran and Hadith.In that case, they bring their family members, particularly wives and children, to learn together from a teacher with a better understanding of Islamic teachings.Husbands, wives, and children attend classes with a teacher, often held in study circles or rotating between homes or mosques. 15 is relatively easy to recognize and identify members of the Salafi-Wahabi group.Men typically wear long pants above the ankles and below the knees, along with long-sleeved shirts and a robe (gamis).According to Salafi-Wahabi beliefs, extending pants beyond the ankles is considered prohibited in Islamic teachings, and they view it as violating the Sunnah of the Prophet, deeming it sinful.This act of extending pants to ankle length is known as isbal, and such actions are referred to as isbal.They rarely wear sarongs and always wear these clothes during prayers.In prayer lines, they strive to connect their feet with those of their fellow worshippers, ensuring an unbroken prayer row.After completing congregational prayers, there are two possibilities: either they engage in silent individual remembrance (zikir) | 28 or, shortly after finishing the prayer, they leave the congregation.They prioritize praying on time and always strive to be in the front row, even if they enter the mosque late.Other Muslim groups sometimes view such behavior as impolite and disrespectful to local religious leaders.According to local customs, precedence is given to the community's religious figures in the front row before others join.If scholars and teachers already occupy the front row, only then do local community members fill the subsequent rows.However, Salafi-Wahabi members believe that anyone has the right to be in the front row as long as they can secure that position.
The Salafi-Wahabi community frequently engages in group discussions (muzakarah) within mosques and ensures timely prayers.They often organize study sessions in various corners of the mosque and its terraces.Consequently, Muslim men from the Salafi-Wahabi group acquire knowledge from mosques, and the results of these studies are shared with their families.Members of the Salafi-Wahabi community are often involved in various professions, such as traders, farmers, teachers, religious instructors, and businesspeople.There are very few who work as civil servants or employees of companies.
The Salafi-Wahabi community consistently preaches and socializes Islamic law within their families.Doctrines of Islamic teachings are primarily conveyed to family members.The doctrines consistently emphasized within the family cover issues related to tawhid (monotheism), worship, and clothing.As a result of the doctrines of tawhid regarding lordship, worship, and attributes and names, Salafi-Wahabi members classify individuals into Muslims, disbelievers (kafir), and polytheists (musyrik).Family members who do not recognize Allah as the sole Creator and Ruler of the Universe are deemed disbelievers.A Muslim who does not worship Allah or worships Allah but also prays to others in a manner inconsistent with Islamic law is considered a polytheist.Within the family, it is consistently emphasized that venerating teachers, religious leaders, or historical objects is forbidden and could lead to acts of polytheism if it involves seeking blessings and intercession from these individuals, whether alive or deceased.
The doctrines and teachings conveyed to family members also address issues related to excessive reverence for historical objects in Islam, such as the graves of religious leaders and teachers.Tawhid is the primary doctrine consistently communicated to family members.

Socialization of Islamic Law in Study Circles (Halaqah)
The second socialization of Islamic law occurs during regular study circles within the Salafi-Wahabi community.One of the teachings of the Salafi-Wahabi group is to enjoin good and forbid evil (amar ma'ruf nahi mungkar), leading them to encourage others to do good and prevent wrongdoing consistently.In their daily lives, members of the Salafi-Wahabi group often garner sympathy within the community because they consistently engage in righteous actions that do not violate Islamic law.They pray punctually and always invite others to worship Allah.They not only invite but also set an example in worship and social interactions with the community.The lives of Salafi-Wahabi families are immersed in worship, business, and learning or study.Despite their exclusive nature towards others in their daily lives, they earn sympathy from other Muslim communities. 16itially, only one member of a Salafi-Wahabi family is part of the group.However, when other family members observe that this individual consistently prays on time without disturbing others, they develop sympathy and eventually join study sessions and listen to lectures from Salafi-Wahabi scholars.During this phase, Salafi-Wahabi members often engage in dialogue with sympathetic community members.Gradually, they persuade these individuals, be they family members or other community members attending the mosque, to participate in study sessions with them.Salafi-Wahabi members are adept at communicating with the general public, supported by the appropriateness of their words and actions, creating sympathy within the community.Thus, initially, Salafi-Wahabi study sessions usually commence with meetings in mosques or within the core family and extended family community, ultimately expanding into larger Salafi-Wahabi gatherings. 17

Socialization of Islamic Law in Educational Institutions
After members of the Salafi-Wahabi group engage in preaching and socialize Islamic law within their immediate families, they proceed to extend their preaching to their extended families.The Salafi-Wahabi preaching in North Sumatra follows the method of Prophet Muhammad (peace be upon him), starting with the closest family members.Once successful, they continue their preaching in mosques.They prefer gathering in mosques rather than outside, such as the proliferating coffee shops.As a result of preaching and socialization of Islamic law within families and mosques, the next step involves forming a community.These communities are usually led by a religious teacher (ustadz). 18e role of the ustadz in the community is typically to guide its members.They deliver lectures on monotheism (tawhid), Islamic law, and other teachings of Islam.When the ustadz has established a community and has financial resources, they often proceed to establish educational institutions.These educational institutions serve as a platform for the younger generation, especially the children of the Salafi-Wahabi community, to acquire knowledge.These educational institutions become places where young individuals learn about the teachings of the Salafi-Wahabi group.
In North Sumatra, based on research findings, the first formal educational institution of the Salafi-Wahabi group was the as-Sunnah Educational Foundation located in Lau Bakery near Darul Arafah It initially collaborated with the University of Muhammadiyah North Sumatra (UMSU) and is now located at Jl. Kutilang No. 22, Sei Sikambing B, Medan Sunggal Subdistrict.The campus offers programs in Arabic language and Islamic studies, integrated S-1 Ma'had-FAI UMSU, integrated S1 Ma'had STEIBIS, Qur'anic Recitation, Qur'an Memorization, Intensive Arabic Language Course, Qur'an Memorization Guidance, and Tajwid Guidance.Professors at Ma'had Abu Ubaidah are alumni of leading universities in the Middle East, such as those in Medina, Sudan, Syria, LIPIA Jakarta, and others.They engage in three months | 30 of missionary training and send the preachers to remote villages throughout the archipelago, especially in North Sumatra.The preachers are tasked with promoting mosque activities, teaching Quranic recitation and writing, conducting lectures on monotheism (tawhid), jurisprudence (fiqh), and more. 19rthermore, the socialization of Islamic law through educational institutions includes Ma'had Aly Ulunnuha, under the auspices of the Minhajussunnah Foundation in Medan.This foundation has been established since 2010, with a motto always to teach Islam in accordance with the Quran and Sunnah.The foundation has managed education from Raudhatul Atfal (Kindergarten), Elementary School, Junior High School, Senior High School, Boarding School, and Ma'had Aly (Islamic Institute).It was founded by Ustadz Meidy Eka Ginardi, Lc, M.A, known as Abu Ihsan, Ali Nur, Lc, Abdul Fattah bin Syarif, and others, recognized as influential figures of Salafi-Wahabi in Medan.The head of the Boarding School at the Minhajussunnah Foundation is Ahmad Pinta Tarigan, Lc, an alumnus of Ma'had Aly As-Sunnah.

Socialization of Islamic Law through Media
The Salafi-Wahabi community also engages in the socialization of Islamic law through various media channels, including print and electronic media.One notable advantage of the Salafi-Wahabi community is their mastery of information and communication technology.The thoughts and legal teachings of the Salafi-Wahhabi community are accessible to the public through bulletins, websites, YouTube channels, and television media.In Indonesia, many bulletins published by the Salafi-Wahabi community can be found, such as Majallah Sunnah published by the as-Sunnah Foundation in Yogyakarta.In North Sumatra, nearly every Islamic boarding school (pesantren) has its bulletin.Additionally, individual religious teachers (ustadz) often have their own YouTube channels, such as Ustadz Basalamah's channel, Ustadz Firanda's channel, and others in Indonesia, and Ustadz Ali Nur's channel, Ustadz Abul Fattah's channel, as well as the radio and television of the ar-Risalah al-Khairat Foundation of the As-Sunnah Islamic College in North Sumatra.This indicates that the Salafi-Wahabi community continues its socialization of Islamic law through mass media, both in printed forms such as books and in electronic forms like digital media, websites, and YouTube channels. 20veral doctrines within the Salafi-Wahabi group have the potential to cause conflict and disharmony within North Sumatran society.These doctrines include the concepts of tabdi', tadlil, takfir, musyrik, the belief that learning should only be from Salafi-Wahabi teachers, and the promotion of amar ma'ruf and nahi mungkar (enjoining good and forbidding evil).The Salafi-Wahabi group often issues warnings (tahdzir), accuses others of innovation (tabdi'), and labels others as deviant (tadlil).They are even known to issue warnings, accusations of innovation, and allegations of deviance against prominent scholars such as Imam Ghazali, Ibn Taymiyyah, al-Buti, and Wahbah az-Zuhayli.The Salafi-Wahabi group often interprets the concept of bid'ah (innovation) narrowly, leading to the classification of those with differing views as ahlu bid'ah, without tolerance for differences in understanding.This often leads to disharmony and conflict within society.The term bid'ah is frequently conveyed by the Salafi-Wahhabi group in their teachings, education, and through the fatwas of their scholars.For example, regarding the practice of remaining silent (saktah) after reciting Surah al-Fatihah and saying "Amin" to allow the congregation to recite Surah al-Fatihah, according to the fatwa of Muhammad Nasiruddin Albani, this practice is considered an innovation (bid'ah) because Prophet Muhammad did not do it, and neither did his companions.Another example is related to the practice of regularly reciting Surah al-Jumu'ah and Surah al-Munafiqun during the Maghrib and Isha prayers on Friday nights.According to Imam Muhammad Nasiruddin Albani, this is considered an innovation frequently practiced by imams in mosques. 21rthermore, another example of innovation for the Salafi-Wahabi group is the recitation of the Quran at gravesites.Many Muslim groups recite verses from the Quran as a gift to the deceased in the grave.According to the Salafi-Wahabi perspective, this is considered a hated innovation, following the views expressed by Imam Abu Hanifah, Malik, and Ahmad.
Based on field observations, one characteristic of the Salafi-Wahabi group with the potential to cause disharmony and conflict within society is the practice of tahzir.This term, originating from Arabic ‫حذيرا(‬ ‫حذر-ت‬ ‫,)حذر-ي‬ means to warn or advise caution.In the Salafi-Wahabi context, tahzir means warning others about mistakes or wrongdoing as a form of vigilance.The Salafi-Wahabi group frequently engages in this practice, where scholars, jurists, muftis, teachers, or leaders within the Salafi-Wahabi community issue warnings to other groups or individuals who disagree with their beliefs.As a result of tahzir, dissatisfaction or even anger may arise, leading to disharmony and conflict among Salafi-Wahabi community members.The consequences of tahzir can sometimes result in hajr mubtadi, which is isolation imposed by the group issuing the warning against the targeted person or group for their perceived innovations.This concept of tahzir is common within the Salafi-Wahabi community, and it is a contributing factor to the proliferation of various factions, sects, and groups within the community.For instance, Salafi-Wahhabi groups in different regions may issue tahzir against each other, resulting in the emergence of new factions or groups. 22he concept of takfir is another belief that can cause disharmony and conflicts in society.The Salafi-Wahabi community is characterized by numerous factions, broadly categorized as puritanical, activist, and jihadist.Each faction tends to denounce the others, leading to a culture of mutual excommunication (takfir).The Salafi-Jihadi faction, in particular, frequently declares members of the Salafi-Haraki and Salafi-'Ilmi groups as disbelievers (kafir).According to their perspective, Muslims who tolerate unIslamic governments support tyrants, and anyone supporting such governments is considered a disbeliever because they do not adhere to the laws of Allah and follow governments established by divine guidance.This viewpoint aligns with the Khawarij's tendency to excommunicate others.The concept of takfir within the Salafi-Wahabi community, especially within the Jihadi faction, has the potential to generate disharmony and conflict in society.The conflict not only extends within the Muslim community but also between different religious communities and the state.The Salafi-Jihadi faction's desire to establish an Islamic state is perceived as a threat by other religious groups, leading to accusations of takfir against Muslims who do not share their views. 23e concept of musyrik (associating partners with Allah) is another belief within the Salafi-Wahabi ideology that can cause disharmony and conflict.The Salafi-Wahabi group often accuses other Muslim groups of engaging in acts of shirk (polytheism) for practices such as tabarruk (seeking blessings), tawassul (seeking intercession), and reciting the Quran at gravesites.According to Salafi-Wahabii beliefs, tauhid (the oneness of Allah) comprises three aspects: rububiyyah (lordship), uluhiyyah (worship), and asma wa sifat (names and attributes).They argue that Muslims and non-Muslims alike recognize rububiyyah, the concept of Allah as the Creator and Sustainer.However, Salafi-Wahabis claim that some Muslims engage in acts similar to polytheism by seeking blessings, seeking intercession, and 23 Faizin Faizin and Afridawati Afridawati, "The Salafi Da'wah Movement and Its Implications on Religious Rituals in Kota Sungai Penuh," Ishlah: Jurnal Ilmu Ushuluddin, Adab Dan Dakwah, vol. 5, no. 1 (30 Juni 2023), pp.133-44, https://  doi.org/10.32939/ishlah.v5i1.246.reciting the Quran at gravesites.This accusation can lead to disharmony and conflict within society, particularly with groups like Nahdlatul Ulama, who engage in these practices.Members of Nahdlatul Ulama argue that their actions are not polytheistic but are instead acts of seeking blessings (tabarruk) from righteous individuals and using them as intermediaries for supplication.They emphasize that their prayers are directed to Allah alone.The conflict arises due to the Salafi-Wahabi group's refusal to engage in dialogue with groups like Nahdlatul Ulama. 24ditionally, the Salafi-Wahhabi community holds the understanding that there are two types of congregations: one with knowledge and one without knowledge and weak faith.Consequently, members with weak faith and knowledge are prohibited from attending lectures and studying under teachers or scholars who are not affiliated with the Salafi-Wahabi group.As a result of this concept, Salafi-Wahhabi members often refuse to attend lectures given by scholars outside their group, leading to tensions and conflicts.For example, in Binjai and Serdang Bedagai, Salafi-Wahabi congregants left mosques during religious lectures, offending the scholars and their congregations.

Conclusion
The findings indicate that the istinbath alahkam method applied by Salafi-Wahabi adheres to the principles of the Ahlu Sunnah wal Jamaah, though leaning towards the Hanbali school of thought.In legal socialization, Salafi-Wahabi initiates it from the smallest social units to educational institutions and media, with a focus on study circles (halaqah).This legal socialization enhances legal awareness among the people of North Sumatra but also brings the potential for conflict and disharmony.Certain teachings within the Salafi-Wahabi manhaj, such as tabdi', tadlil, tahzir, takfiri, and the restriction of learning exclusively from Salafi-Wahabi scholars, have the potential to create tension among groups and religious communities.While not all members of the Salafi-Wahabi manhaj share identical views, a majority tends to embrace these controversial concepts.Therefore, extremist ideologies emerging within the Salafi-Wahabi Jihadist faction pose a potential threat to national political stability.The legal socialization carried out by the Salafi-Wahabi group varies according to the capabilities of those involved in legal socialization.The socialization of Islamic law begins at the smallest level, namely the household, through study circles (halaqah) or study groups.The socialization of Islamic law in these study groups is led by ustadz or preachers within the Salafi-Wahabi group.Currently, the ustadz in the Salafi-Wahabi community in North Sumatra are mostly alums of the Ar-Risalah al-Khairat Foundation or the Higher Education of Islamic Religion (STAIS) as-Sunnah.Islamic law socialization through these study circles has two forms: open socialization for all Muslims and closed socialization specifically for members of the Salafi-Wahabi group.The closed study circles are often found in the Salafi-Jihadi faction.The third form of Islamic law socialization is through educational institutions.The fourth form is through media, both print and electronic, including digital media.The Salafi-Wahabi group has a strong influence on communication media, with bulletins, websites, YouTube channels, and even radio and television.The potential for conflict in social interactions and inter-religious disharmony in North Sumatra arises not from the method of deriving legal rulings (istibath alahkam) employed by the Salafi-Wahabi group but from their socialization of Islamic law.