Analisa Journal of Social Science and Religion Volume 01 No. 02 December 2016

ISSN : 2502 œ 5465 / e-ISSN: 2443 œ 3859 Accredited by LIPI Number: 752/AU2/P2MI-LIPI/08/2016 Analisa Journal of Social Science and Religion

Volume 01 No. 02 December 2016

Analisa is a peer-reviewed journal published by the Office of Religious Research and Development Ministry of Religious Affairs Semarang . Analisa has been accredited by Lembaga Ilmu Pengetahuan Indonesia (LIPI/the Indonesian Institute of science) as an academic journal. It was stated in a decree number: 752/AU2/P2MI-LIPI/08/2016. This journal specializes in these three aspects; religious life, religious education, religious text and heritage. Analisa aims to provide information on social and religious issues through publication of research based articles and critical analysis articles. Analisa has been published twice a year in Indonesian since 1996 and started from 2016 Analisa is fully published in English as a preparation to be an international journal. Since 2015, Analisa has become Crossref member, therefore all articles published by Analisa will have unique DOI number.

Advisory Editorial Koeswinarno Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Editor in Chief Sulaiman Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

International Editorial Boards Florian Pohl, Emory University, United State of America Alberto Gomes, La Trobe University, Melbourne Australia Nico J.G. Kaptein, Leiden University, Leiden the Netherlands David Martin Jones, The University of Queensland, Brisbane Australia Patrick Jory, The University of Queensland, Brisbane Australia Dwi Purwoko, The Indonesian Institute of Science, Indonesia Heddy Shri Ahimsa, Gajah Mada University, Yogyakarta Indonesia Masdar Hilmy, State Islamic University, Indonesia Iwan Junaidi, Semarang State University, Semarang Indonesia Masdar Hilmy, Sunan Ampel State Islamic University, Surabaya Indonesia Bani Sudardi, Surakarta State University, Surakarta Indonesia Muslich Shabir, Walisongo State Islamic University, Semarang Indonesia Sutrisno, State Islamic University, Yogyakarta Indonesia Zamroni, Yogyakarta State University, Yogyakarta Indonesia Luthfi Rahman, Walisongo State Islamic University, Semarang Indonesia

Analisa Journal of Social Science and Religion Volume 01 No. 02 December 2016

Editors

Zakiyah Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Siti Muawanah Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Umi Muzayanah Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia A.M Wibowo Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Umi Masfiah Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Samidi Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Assistant to Editor Mustolehudin Muhammad Purbaya Musyafak Arda Arief Ridhaffa

Mailing Address Office of Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Jl Untungsuropati Kav. 69-70 Bambankerep Ngaliyan Semarang Central , Indonesia Email: [email protected] Website: http://blasemarang.kemenag.go.id/journal/index.php/analisa

Analisa Journal of Social Science and Religion Volume 01 No. 02 December 2016

INTRODUCTION FROM THE EDITORIAL BOARDS

Analisa Journal of Social Science and Religion is successfully launched for the volume 1 number 2, July - December, 2016. This is the second volume published in English, since it is started in 2016. Many people have involved in this publication including advisory editorial, International editorial boards, editors, language advisors and assistant to editors. These people made this work run well in the midst of various challenges. The Analisa Journal has been accredited by the Indonesian Institute of Science since 2012 as an academic journal, and this year (2016) the Analisa Journal received a new extension accreditation for the next five years. The articles published in this volume address the phenomenon of social and religious life, culture, and either in Indonesia or in the global world denoted by an article that pictures Islamic religiosity in Austria. The issue of radicalism still becomes the focus of study, which is considerably actual and interesting for Indonesian scholars. Various cases of violence in Indonesia and other countries depict that the act of terrorism is a common enemy for humans. In Indonesia, since the fall of President Soeharto's leadership, radicalism has increased significantly; this can be seen from a series of bombing happened in various locations in the country and some violent-conflicts in the name of religion in some part of Indonesia. In this edition, there are at least three articles inter-related on the same topic. An article written by Asfa Widiyanto researched the counter attack of radicalism in Indonesia and Austria. He mentioned and discussed in detail that Indonesia and Austria in this issue experience a same situation that entails commonalities among civil society and state law jointly supporting the eradication of radical movements. Then, Taufiqur Rahman wrote extensively on the discourse of in Indonesia. He found that Jihadist movement in the Indonesian context was originally demonstrated to fight the colonization that recently turns to be the act of terrorism in the name of religion. Meanwhile, Yusa 'Farchan in his article explained that Islamic thought in Indonesia has evolved over time. According to him, the Liberal Islam Network (LIN) in Indonesia has at least five main definitions. Regarding the topic, he revealed how LIN stands on gender equality, contextualizes religious doctrines, and promotes pluralism in Indonesia. The presence of pluralism in Indonesia cannot be denied since the facts show that Indonesia has been recognizing six religions that are followed by most Indonesian citizens. The religious diversity, on the one hand reflects harmonization in the religious lives of Indonesian people. However, on the other hand, the diversity of language, ethnicity, culture, and religion can be a great threat if not managed systematically by the government. For instance, there are various religious schools of Islam, each of which is successfully able to establish harmony with others. The article collaboratively composed by Retnowati and Yedi Efriadi describes the religious life of Shia group that can harmoniously live with other communities in Salatiga. Their findings might constitute a social capital to build harmony among religious believers in Indonesia. The diversity of ethnicity and religious beliefs in Indonesia in its broader practice allows the interreligious/interfaith marriage. The article transcribed by Muhammad Ansori and Yasser Amri elucidates, at great length, about religious conversions in . They assert that a religious conversion enables a religiosity of individuals. Despite being diverse in religious beliefs, Indonesia also possesses a variety of traditions that symbolizes harmony in

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building a society. Mahmudah Nur through her study gives detail on the value of religion in the rituals of Pasambahan in . Religious texts written by local scholars such as Musdah Dahrizal contain a lot of issues on character education for humans. The content of the texts imparts the importance of education and harmony in society. Similarly, the article penned by Abu Muslim exposes the Masamper art in North . The author pictures in more detail on how the people of North Sulawesi build harmony through a traditional yet also pseudo religious art. Furthermore, Abu Muslim explains that Masamper tradition, besides being functioned as a means of propaganda, has become one of the tools to cement harmony and build the character of the local community. In nowadays context, the character education is built by the Indonesian Government, through implementing the concept of 2013 curriculum-based education. The concept is applied in elementary to secondary education. An article written by Nur Laili Noviani basically outlines the process of 2013 curriculum learning in SMA Negeri 1 Salatiga which particularly focused on the implementation of Islamic education. We hope you all enjoy a nice reading!

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ACKNOWLEDGMENTS

Analisa Journal of Social Science and Religion would like to thank you to all international editorial boards for their support and their willingness to review articles for this volume. Analisa also expresses many thanks to language advisor and parties involved in the process of this publication. Furthermore, Analisa would also like to thank you to all authors who have submitted their articles to Analisa, so that this volume is successfully published. Special thanks go out to Prof. Koeswinarno, the director of the Office of Religious Research and Development Ministry of Religious Affairs, who has provided encouragement and paid attention to the team management of the journal so that the journal can be published right on schedule

The Analisa Journal do hope that we would continue our cooperation for the next editions.

Semarang, December 2016

Editor in Chief

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TABLE OF CONTENT

ISSN : 2502 œ 5465 / e-ISSN: 2443 œ 3859 Accredited by LIPI Number : 752/AU2/P2MI-LIPI/08/2016 Analisa Journal of Social Science and Religion

Volume 01 No. 02 December 2016 Pages 139-294

Introduction from the Editorial Boards :: i Acknowledgments :: iii Table of Content :: iv

CONSTITUTION, CIVIL SOCIETY AND THE FIGHT AGAINST RADICALISM: THE EXPERIENCE OF INDONESIA AND AUSTRIA Asfa Widiyanto :: 139-159

THE TRAJECTORY OF THE DISCOURSE OF JIHAD IN INDONESIA Taufiqur Rahman :: 160-179

REASONING OF LIBERAL ISLAM: A STUDY ON ISLAMIC PERSPECTIVES IN LIBERAL ISLAM NETWORK JAKARTA Yusa‘ Farchan :: 180-198

SHIA COMMUNITY (A RESEARCH EVERYDAY LIVES OF THE SHIA COMMUNITY IN SALATIGA, CENTRAL JAVA) Retnowati and Yedi Efriadi :: 199-216

BEYOND PIOUS CRITICAL AGENCY: WOMEN, INTERFAITH MARRIAGE AND RELIGIOUS CONVERSION IN ACEH Muhammad Ansor and Yaser Amri :: 217-238

RELIGIOUS AND HARMONIOUS VALUES IN THE PASAMBAHAN TRADITION AND CEREMONIAL ORATION OF BATAGAK GALA (BGP) IN MINANGKABAU Mahmudah Nur :: 239-258

RELIGIOUS AND CULTURAL HARMONIES IN THE ART OF MASAMPER Abu Muslim :: 259-274

CHALLENGE FOR THE ISLAMIC STUDIES SENIOR HIGH SCHOOL TEACHER IN IMPLEMENTING THE 2013 CURRICULUM IN SMAN 1 SALATIGA Nur Laili Noviani :: 275-294

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Analisa Journal of Social Science and Religion Volume 01 No. 02 December 2016 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : http://dx.doi.org/10.18784/analisa.v1i2.296

THE TRAJECTORY OF THE DISCOURSE OF JIHAD IN INDONESIA

TAUFIQUR RAHMAN

ABSTRACT University of Yogyakarta The term jihad is central in the development of Islamic identity and the political Address, Lingkar Barat usage. The term has created many competing identities within Muslim Tamantirto, Kasihan, Bantul Yogyakarta, Indonesia communities especially in Indonesia, a country with the biggest Muslim Phone : (0274) 387656/ population in the world. This article provides a historical analysis of the 387646 representation of the term jihad in the writing of Muslim scholars and [email protected] organizations in Indonesia from the early arrival of Islam to the contemporary Paper received: 13 April debate in the context of democratic transition after the collapse of Soeharto‘s 2016 authoritarian regime. This article employs discourse analytical tools to look at Paper revised: 29 October œ various interpretations of the concept of jihad in the global context and 4 November 2016 Paper approved: 19 particularly in the Indonesian context, and how these global and local December 2016 interpretations are interconnected. The article argues that the doctrine of jihad in the has developed into a contested doctrine over a long period of time. The article suggests that there is a long history of substantial minorities promoting militaristic jihad in Indonesia against ”enemies‘ of Islam which are defined variously from colonial state to the Indonesian government. The promotion of militaristic jihad was undermined by the consensus of mainstream moderate and peaceful Islam developed in the middle to late years of the New Order regime. However, the promotion of militaristic jihad reappeared after the fall of the New Order authoritarian regime and was further reinforced by transnational influences.

Keywords: Jihad, Discourse, Indonesia

INTRODUCTION (2005: 1-2), ”the term‘s complexity is not This article looks at various surprising given the centrality of the concept interpretations of jihad, globally and in of jihad for Islam and the length of time– Indonesia, in the historical context from the fourteen centuries– that have had early arrival of until the to work with it‘. Furthermore, the political first decade of the 21st century. The usage of the term has created many discussion is focused on the question of how competing identities within Islamic the global discourse of jihad has developed communities especially in Indonesia, a historically and the implications of this country with the biggest Muslim population development in the first decade of the in the world. On one hand, the term jihad twenty-first century. The polarized discourse has been used by violent extremist groups to of jihad is chosen in this research because justify their actions, on the other hand, many the term is central in the development of so-called moderate Muslim groups have Islamic identity over many centuries. The actively promoted the concept of contextual term is commonly translated as ”to strive‘ or and non-violent jihad to counter the ”to struggle‘ but then interpreted differently extremist discourse. Therefore, the study of by Muslim scholars. According to Cook the construction of Indonesian Islamic

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identity through the discourse of jihad is an instrument that is capable of communicating important step to understand the position of information, facts, opinion and ideas which Muslim groups in Indonesia in countering can reach a wider audience than radicalization. This study complements interpersonal communication. It includes a previous studies which mainly focused on a wide variety of platforms such as, but not specific time frame. Ahmad (2006) discusses limited to, newspapers, magazines, books, the concept of Prang Sabi in Aceh, Anwar television, radio, videocassettes, DVDs, video (2011) explores the idea of jihad in the book games, cinema and the internet (Errington Babad Diponegoro and Solahudin (2011) and Miragliotta, 2007). More practically, investigates the idea of jihad during the these media have been extensively used transformation from to Jemaah intentionally or unintentionally in the Islamiyah. articulation and the reproduction of The article specifically discusses how competing identities producing domination, this trajectory has influenced the Indonesian conflict, competition, resistance and interpretations of the doctrine of jihad. I opposition (van Dijk, 1998). start the article by outlining interpretations of the Qur‘anic meaning of jihad, then RESEARCH METHOD reviewing several works on the politicization This article employs discourse analysis of jihad in the global context, followed by as the research method. The socio-cognitive investigating the historical trajectory of the approach of Critical Discourse Analysis discourse of jihad in Indonesia. The article (CDA) developed by Teun van Dijk (2001) is argues that (a) the meaning of jihad in the utilized in this research. This approach history of Islam is highly contested focuses on the role of socio-cognitive depending on the surrounding social and structures in mediating texts and society, political context and (b) the contemporary and the complexities of the relationship Indonesian discourse of jihad is not between discourse structures and social autonomous, but rather that it is best structures. Several elements of discourse are understood in the global contest over the analyzed including semantic meaning of jihad. macrostructures and schematic structures of the text (topics, propositional structures), THEORETICAL FRAMEWORK local meaning (choice of vocabulary, specific This study draws on the basic arguments), context and event models (the assumption from the constructivist approach context and facts represented in the text) and of identity formation that identity is the relationship between the text and its constructed and contested. The construction broader social context. Various articles and and contestation of identities operates books on jihad from prominent international through the process of making meaning and Indonesian authors are explored and around ”a cultural attribute or a related set of analyzed in this research. The article cultural attributes, that is given priority over combines both primary data and secondary other sources of meaning‘ (Castells, 2010: 6). data to provide a chronological account on From a constructivist point of view, the how the doctrine of jihad is interpreted by media plays a significant role in the Muslim groups in Indonesia in many construction and the contestation of different social and political contexts. identities. As Woodward (1997: 14) argues ”the media can be seen as providing us with The Meaning of Jihad in the Qur‘an the information which tells us what it feels Jihad is an important part of Islamic like to occupy a particular subject-position‘. teaching. The word jihad is derived from the The term ”media‘ here refers to any

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Arabic word jahada which literally means to triumphant. struggle, to strive or to put effort into Mohammed Those who believed and fled achieving an objective and it does not have Habib (their homes), and strove any direct relationship to war or violence Shakir hardly in ‘s way with (M.H. Hassan, 2006). According to Al- their property and their Qaradhawi (2011: 29), the word jihad (noun) souls, are much higher in and its derivative forms are mentioned 34 rank before Allah; and those are they who are the times in the Qur‘an and the words are achievers (of their objects). derived from the singular verb jahada. According to Lane (1863: 473), the verb Source: http://www.alquran-english.com/9-at- taubah/ jahada can be translated as ”He strove, labored or toiled; exerted himself or his There is no connection found, in the power or efforts or endeavors or ability; aforementioned verse, between the word employed himself vigorously, strenuously, jahadu as the verb form of the noun jihad laboriously, diligently, studiously, sedulously, (translated in the texts above as strive, earnestly, or with energy; was diligent or striven or strove hardly) and war or violent studious; took pains or extraordinary pains‘. action. Further, the verse mentioned above In the English version of the Qur‘an, the indicates two different types of jihad; namely word jahada is commonly translated as ”to jihad through the use of wealth and jihad strive‘. One example of verses which contains through the use of life force. The description the word jihad is the Qur‘an chapter 9: 20. of jihad in more general meaning as the use In three examples of the English translation of one‘s utmost power in any endeavor is also of this verse, the word Jahadu in this verse is supported by the history or the revelation of translated as strive (Abdullah Yusuf Ali), the Qur‘an. 1 According to Al-Qaradhawi striven (Muhammad MW Pickthall), and (2011), some of the verses in the Qur‘an strove hardly (Mohammed H Syakir). The which mention jihad were revealed during complete translations of the verse from these the peaceful period in Mecca several years three different translators can be observed in before the prophet Muhammad migrated to the table 1. Medina and started to wage the war against

non-believers (Al-Qaradhawi, 2011). This Table 1. Translations of the Qur‘an Chapter historical analysis supports the opinion that 9: 20 jihad meant struggle before it became Translator English translation of the associated with war or violence (Romli and Qur‘an chapter 9: 20 Sjadzili, 2004). Abdullah Those who believe, and In the Islamic scholarship, the doctrine Yusuf Ali suffer exile and strive with of jihad can be implemented in many forms might and main, in Allah‘s of actions. Ar-Raghib Al-Ashfahani (died cause, with their goods and their persons, have the 1108/1109), an early twelfth century classic highest rank in the sight of Islamic scholar, classified three different Allah: they are the people forms of jihad, namely the struggle to fight who will achieve (salvation). against enemies, the struggle to fight against Muhammad Those who believe, and have the devil and the struggle to fight against Marmaduke left their homes and inappropriate desire. Another Islamic William striven with their wealth scholar, Ibnul Qayyim (1292-1350), classified Pickthall and their lives in Allah‘s way are of much greater worth in Allah‘s sight. These 1 Muslims believe that the Qur‘an was verbally are they who are revealed by God to Muhammad gradually over period of approximately 23 years.

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the application of jihad into thirteen stages individual or organization‘s which includes different types of struggle interpretation. It is rather the product of such as the struggle against lust and devils, diverse individuals and authorities the struggle against destruction, wrong- interpreting and applying the principles doing and hypocrisy, the struggle in Islamic of sacred texts in the specific historical preaching and also physical struggle with and political contexts. (Esposito, 2002: weapons (Al-Qaradhawi, 2011). In addition, 64) Moniruzzaman argues that: Although the Qur‘anic origins of the —The main objective of Islam is to term jihad are not specifically related to war, eradicate anti-social elements that are classical Islamic legal texts developed by harmful to human society. Such elements Muslim jurists in the post-prophetic period could be of various natures such as (especially in the seventh and eight political oppression or injustice, economic exploitation, moral decadence, centuries) played an important role in the social crimes, administrative association of the term jihad with war (Saeed, discrimination and corruption, 2002). Saeed further argues that the environmental degradation and threats, ”classical doctrine of jihad thus became and military brutality and oppression. closely associated with the Islamic doctrine Islam uses the concept of jihad as a of war and peace‘ which is ”largely equivalent value-based —ultimate effort“ (the literal to the modern doctrine of defense of the meaning of jihad) to eliminate these harmful elements in order to make homeland‘ (Saeed, 2002: 74, 79). In addition, human society safer and more peaceful. jihad was also used for many reasons Jihad provides moral sanction to fight including the justification of early Arab against anything unjust and threatening conquests of non-Muslim lands and also the for human society. This is the justification of Muslims‘ struggle against fundamental philosophical objective of colonialism and communism in many parts the concept of jihad. However, during the of the world (R. Hassan, 2006). early period of Islamic expansion (622- 750 CE), the term gained extensive More systematically, R. Hassan (2008) legitimacy in military use, which remains classifies the articulation of the term jihad as prevalent until today“ (Moniruzzaman, an armed struggle into several stages from 2008: 2). the formative stage of jihad to the jihad in These various historical and the contemporary Muslim world. He argues etymological interpretations of jihad indicate that in the formative stage (7th century), the that its contemporary use referring to doctrine of jihad was constructed as an religious violence and war reflects a partial individual‘s duty to establish an Islamic reinterpretation of the meaning of jihad. identity, while in the empire stage (8th-16th centuries), it was employed to motivate and RESULT AND DISCUSSION to mobilize Muslim communities to establish Various Interpretations of Jihad in the Islamic hegemony. During the colonization Global Context of Muslim countries (18th-20th centuries), the In the history of Islam, the doctrine of jihad was mainly used as an interpretation of the Arabic word jihad has ideology of resistance against the colonialists. been politicized by many states and Muslim Furthermore, in the post-colonial and during communities for a variety of reasons. the cold war and decolonization period (mid Esposito supports the opinion that the to late 20th century), this doctrine was used interpretation of jihad is highly politicized, to mobilize many different actions including he argues: the struggle for Islamic states in many parts —The doctrine of jihad is not the of the world and the fight against the Soviet product of a single authoritative Union in . The uses of jihad

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since the post-cold war period (1990 to the justification for the use of violence or waging present) in the context of military and a war to defend this freedom. More recently, political struggles have become even more this pacifist interpretation of jihad is also diverse, and it includes describing the found in a textbook of the Al-Azhar struggle for Islamic states, offensive jihad University Cairo published in 1984, written against the west/US and current martyrdom by a later sheikh Jadul Haq Ali Jadulhaq operations in several predominantly Muslim (1917-1996). He wrote: countries (R. Hassan, 2008). The continuous —In earlier ages the sword was use of the doctrine of jihad to justify armed necessary for securing the path of the struggle in the post-cold war period is mainly da‘wa [propagation]. In our age, promoted by the contemporary global and however, the sword has lost its transnational salafi jihadi group, an armed importance, although the resort to it is movement which started in Afghanistan still important for the case of defense during the fight against the Soviet Union and against those who wish to do evil to Islam has since developed in many parts of the and its people. However, for the world. dissemination of the da‘wa, there are During the colonial period, many now a variety of ways…Those who focus Muslim scholars started to restrict the use of on arms in our times are preoccupied jihad as a militaristic struggle. According to with weak instruments“ (Jadulhaq as them, jihad as an armed struggle could only cited in Tibi, 2007: 57). be undertaken to liberate Muslims from Many other Muslims believe that jihad religious oppression (Peters, 1979). Peters as an internal struggle is more important further argues that this restricted than armed struggle. This perspective is interpretation in the colonial period was first mainly promoted by the ascetic movement in introduced in India in the 1870s by the Islam which started in the first half of the leaders who wanted to contain the conflict ninth century (Cook, 2005). The promoters between Indian Muslims and the British of this perspective usually refer to a popular colonialists. A prominent representative of (prophetic tradition) which Indian Muslims during this period, Sayyid distinguishes the greater jihad (spiritual Ahmad Khan (1817-1898), promoted this struggle) and the smaller jihad (physical interpretation: struggle). However, the justification for the —By restricting the scope of jihad- distinction between the greater and the obligation to wars for religious reasons, smaller jihad is weak because the quoted i.e. armed struggle in order to defend hadith is not included in one of the Moslems (sic) against religious authoritative compilations of the prophetic oppression, and excluding from it wars traditions (Peters, 1979). for temporal reasons like e.g. (sic) wars There has been no empirical research for territorial conquest or armed conducted into the number of Muslims, or resistance against civil oppression“ the particular Islamic schools that hold each (Peters, 1979: 160). different perspective of the concept of jihad. An Indian Muslim scholar, Maulana Several studies, however, have done Wahiduddin Khan, (born 1925) argues that comparative research on this issue. Sofjan the ”armed struggle‘ perspective of jihad was (2006) conducted a survey about the attitude historically used to defend the freedom of towards armed jihad in Indonesia and Iran belief and worship. Khan (as cited in , in the early 2000s. The research shows that 2008) specifically argues that in the 46.7% of the Muslim respondents in situation when Muslims are free to practice Indonesia stated their willingness to their religion, there is no Qur‘anic participate in armed jihad and 61.2% of the

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Muslim respondents in Iran said yes when the spread of Islam across the archipelago they were asked about the willingness to was not entirely a peaceful process, participate in armed jihad. Although the especially after the establishment of Islamic willingness to participate in armed jihad states in several parts of Indonesia. The wars does not necessarily lead to actual between states in the early history of participation, these numbers show a Indonesia were often influenced by religious relatively high support for the causes apart from dynastic, strategic or implementation of armed jihad in response economic ones (Ricklefs, 2008). to the current world political order (Sofjan, 2006). Armed jihad in the nineteenth Another survey conducted by R. century Indonesia Hassan (2008) showed a range of different In the early history of Indonesia, the attitudes of Muslims in predominantly interpretation of jihad as a defensive armed Muslim countries towards the place of war in struggle was promoted by resistance conflict resolution. In this survey more than movements against the colonial occupation. 6300 Muslim respondents were asked the Many Muslim fighters, who had participated question: is war justified when other ways of in the war against the colonial occupation, settling international disputes fail? The including the leaders of Islamic kingdoms in agreement rates in response to this question Aceh, Java, Sulawesi and Moluccas, used the in the Middle East and South Asian countries doctrine of jihad to mobilize people to fight were higher (ranging from 58% in Iran, 63% against the colonialists. For instance, in the in Egypt, to 66% in Turkey and ) early 1820s the leaders of the Padri than the rates for the respondents in South movement in West declared ”jihad‘ East Asian Muslim countries and Kazakhstan to mobilize their followers in the fight (ranging from 11% in Kazakhstan, 33% in against the Dutch and the perceived corrupt Indonesia, to 37% in Malaysia) (R. Hassan, local rulers (Ileto, 1994). Ileto (1994) argues 2008). Both surveys indicate Muslims in that: different parts of the world express different attitudes towards armed jihad and war in the —The illustrates how a religious impulse from the outside- contemporary world order. Based on his reform Islam- was able to radicalize study on the historical trajectory of the existing tarekat (sufi order or doctrine of jihad, Hassan concludes that brotherhood) and (Islamic —The nature of the jihad doctrine and boarding schools), thus transforming its expression has been profoundly groups of teachers and pupils into shaped by historical and material insurgent armies that fought the ”corrupt‘ conditions prevailing in Muslim societies“ Islam of the villages as well as the (R. Hassan, 2008: 126). expanding colonial state“ (Illeto, 1994: 210-211).

During the against the Dutch Jihad in Indonesia in 1825-1830, Diponegoro, a Javanese Historically, Islam in Indonesia has Muslim hero and an iconic figure of been widely regarded as a variant of Indonesian nationhood, used the term sabil moderate and tolerant Islam (See for as an abbreviation of the term jihad fi instance Pringle, 2010; Feillard and sabilillah (struggling in the way of God) to Madinier, 2011). The arrival of Islam in motivate his followers to fight against the Indonesia was generally described as a Dutch (Anwar, 2011). In a research on Babad peaceful process through many generations Diponegoro, a book written by Diponegoro, of trade and the dissemination of Islamic Anwar (2011) argues: mysticism by foreign Sufi leaders. However,

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—Di dalam Babad Diponegoro, jihad during this period also played a significant dimaknai dengan perang melawan orang role in the growth of , kafir yang telah melakukan penyerangan, especially in East Java. The sugar cultivation pengusiran dan perampasan terhadap areas developed by the Dutch colonial umat Islam. Jihad juga diartikan berperang melawan orang-orang Islam government gave rise to many pesantren yang membantu orang kafir dalam (traditional Islamic boarding schools) which memusuhi dan melakukan agresi eventually became the institutional basis of terhadap umat Islam yang dianggap traditionalist Islam (Pringle, 2010). The sebagai orang-orang yang telah keluar teaching of Islam in various Islamic dari agama (murtad)“ (Anwar, 2011: 127). educational institutions in this period was primarily focused on the understanding and —[In Babad Diponegoro jihad is the implementation of Islamic law and interpreted as war against non-believers traditions in day-to-day life; as opposed to who have attacked, displaced and robbed the political orientation of emerging Muslims. Jihad is also interpreted as war against the apostates or Muslims who contemporary Islamist groups in Indonesia. have helped the non-believers in the Arguably, as a consequence of this pacifist aggression against Muslims]. and accommodating attitude towards the Dutch, the discourse of armed jihad was not The doctrine of ”Perang Sabil (holy commonly found and employed in this war)‘ also legitimized in the (1873- period. 1912). This doctrine was written in a literary The emphasis on the pacifist work titled Hikayat Perang Sabil/Prang Sabi interpretation of jihad can be found in the (Epic of the Holy War) which has been used publication of an Indonesian Islamic party to motivate the Acehnese fighters in the war before Indonesian independence, against the Dutch (Ahmad, 2006). These Indonesian Party (Partai historical studies suggest that in the early Sarekat Islam Indonesia--PSII). In a colonial occupation of Indonesia, the pamphlet signed by Kartosuwiryo in 1936, doctrine of jihad was used by Muslim leaders the author explained that —the ”positive‘ as a justification to motivate and to mobilize struggle is the jihad of the tongue and the their followers in the fight against the heart (the jihad al-akbar led by imam), and colonial rulers and their supporters. not that of sword–the jihad al-asghar, defined instead as negative and destructive“ (Formichi, 2012: 63). The thinking of A Turn towards a Peaceful Jihad Kartosuwiryo was dramatically changed in During the era of established Dutch 1947, triggered by Indonesian politics after colonial rule, Islamic movements in the Independence in 1945, when he called Indonesia generally adopted accommodating the ummat to undertake armed jihad against attitudes towards the colonial authorities. the colonialists and subsequently established This attitude was particularly shown by the the Darul Islam or the Indonesian Islamic traditionalist Nahdhatul (established State in 1949 (Formichi, 2012). In other in 1926) and the reformist counterparts such words, depending on political circumstances as Muhammadiyah (established in 1912), Al- the doctrine of jihad might change. The Irsyad (established in 1913), and Persatuan adoption of the pacifist interpretation of the Islam (established in 1923) (van Bruinessen, doctrine of jihad during twentieth century 2008). These organizations have focused on Dutch colonial rule in Indonesia shows a the dissemination of Islamic teaching pragmatic approach of Muslim groups in through the establishment of various Indonesia in response to colonial occupation educational institutions and charitable and echoes the attitude of Muslims in India activities. The Dutch agricultural policy

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during the British colonial rule in the The discourse of armed jihad during nineteenth century as discussed earlier in the struggle to defend Indonesian this article. independence was also supported by the publication of several books on jihad in . Penuntun perang sabil National armed jihad after Indonesian (A guide for a holy war) written by M Arsjad independence (1945-2000) Th Lubis and Ilmu pertahanan negara dan In the early years after Indonesian kemiliteran dalam Islam (A study of independence, mainstream Indonesian national defense and military in Islam) Muslims justified the fight against foreign written by Muhammad Hasbi Ash Shiddiqiy troops as a defensive armed jihad to defend were both published in the early 1946 and independence. In October 1945, hundreds of these books were used as a guide by Islamic respected Muslim scholars from Nahdlatul troops such as Hizbullah [the party of Allah] Ulama declared the so-called Resolusi Jihad and Sabilillah [the way of Allah] (Solahudin, (Jihad Resolution) to motivate their 2011). During this struggle, the term perang followers to defend Indonesian sabil which had been used during the Java independence (Solahudin, 2011). This war (1825-1830) and the Aceh war (1873- resolution was strengthened in the National 1912) were adapted to the context of the Congress of in March 1946 renewed fight against the colonial power. For by the statement that participating in armed instance, in a study of the role of jihad against colonialists and their allies is Kartosuwiryo, the founder of the Darul fardhu ‘ain (an individual obligation) for all Islam (Indonesian --NII), in the Muslims, especially for those who live within development of in Indonesia, 2 94 km of the enemy‘s location. Chiara Formichi quoted a statement of —Berperang menolak dan melawan Kartosuwiryo that the term perang sabil can pendjadjah itoe fardloe ”ain (jang harus be interpreted as ”a war for the defense of the dikerdjakan oleh tiap-tiap orang Islam, sovereignty of the state, and the purity of laki-laki, perempoean, anak-anak, bersendjata atau tidak) bagi orang jang religion, a war to fight any attempt to berada dalam djarak lingkungan 94 km. colonization from any nation in any way‘ dari tempat masoek dan kedoedoekan (Kartosuwiryo as cited in Formichi, 2012: moesoeh“ (El-Guyanie, 2010: 79-80). 104). In Indonesian history, local armed —Waging war to reject and to fight jihad was not only directed at the colonialists against the colonialist is an individual but also against the perceived un-Islamic obligation (which has to be undertaken government established after Indonesian by every Muslim, man, woman, children, armed or unarmed) for those who live independence. In August 1949, Kartosuwiryo within 94 km of the enemy‘s position.“ proclaimed the Darul Islam, the first rebellion after Indonesian became independent. Before establishing the Darul Islam movement, Kartosuwiryo was a prominent member of the anti-colonial 2 The distance of 94 km is derived from the minimum distance by wich a traveller may shorten his Sarekat Islam party (Formichi, 2012). prayer or combine two prayers into one prayer. There Kartosuwiryo cited his disappointment with are many different opinions of Muslim scholars the early form of the Indonesian secular concerning the distance that constitute ”travel‘, some government and the result of the so-called of them consider one, two or three days travel on a camel on average speed as the minimum distance and Roem-van Royen Agreement between some of them argue that the travel is not defined by Indonesian government and the Dutch as ”how much one has travelled but by what one does justifications for starting the rebellion by and how one prepares for it‘ (Qadhi, 2011).

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proclaiming an Indonesian Islamic state armed struggle for the political consolidation (Darul Islam) (van Dijk, 1981).3 The Darul of Islam. Islam rebellion started in and then spread to parts of Central Java, South and the Transition from Old , and Aceh. Van to New Order in the Post Colonial Era. Dijk argues that the Darul Islam movement was ”the result of a combination of conflicts During the transition from the Old Order of interests and outlooks within the Armed to the New Order, the doctrine of armed Forces, resistance to an increasingly jihad was used to mobilize the fight against pervasive central authority, gradual changes Indonesian communists. The clash between in the agrarian structure, and Islamic views the Indonesian Communist Party and and ideals‘ (van Dijk, 1981: 9). The Islamic Muslim groups in Indonesia started in 1948 views of Kartosuwiryo were particularly after the growing influence of the communist influential in the establishment of Darul party with its ”secularist doctrine‘ and its Islam in East Java. While van Dijk mainly strong link with the Eastern block in the Cold frames the Darul Islam as a rebellion using War. The first violent confrontation erupted Islam as the justification, Formichi argues in September 1948 when a communist-led that in the establishment of the Darul Islam, uprising erupted in the city of Madiun East Islam was not ”just a means for rallying Java (Feillard and Madinier, 2011: 19). In popular support or as a rhetorical exercise 1950 Kartosuwiryo sent a letter to Sukarno for gaining legitimacy, but rather as the and M. Natsir as the prime minister at that ideological foundation of Kartosuwiryo‘s time to persuade that political Islam is the activities‘ (Formichi, 2012: 6). In addition to only weapon to fight against communism. the basic constitution, the Darul Islam However, Kartosuwiryo‘s proposal was established a criminal law which contained ignored by the Indonesian government the justification for an armed jihad against (Formichi, 2012). anyone who disobeyed the Islamic state‘s Then, the Indonesian Communist government. Kartosuwiryo‘s rebellion was Party (PKI) was blamed for the attempted ended after his arrest and the defeat of his military coup of 30 September/1 October troops in 1962. He was sentenced to death 1965 after Soeharto took power defeating the and executed by the Indonesian military on coup. At least half a million so-called one of the islands in the Thousand Islands Communist Party members were killed by (Pulau Seribu) off the coast of Jakarta in the military, supported by Muslim and September 1962. Kartosuwiryo‘s idea of nationalist militias (Ricklefs, 2008). The armed jihad or perang sabil through the former members of Darul Islam, who had establishment of Darul Islam was sustained surrendered and pledged loyalty to the by a small number of his followers in Indonesian government, were mobilised by Tasikmalaya, West Java, but Darul Islam the Indonesian Intelligence Agency to had never again became a serious threat to support the fight against the members of the Indonesian government (Solahudin, Indonesian Communist Party (Solahudin, 2011). Nevertheless, during the first years of 2011). Nahdhatul Ulama and the Indonesian republic, Darul Islam Muhammadiyah, the two biggest Muslim propagated an interpretation of jihad as organisations in Indonesia, supported this fight by declaring a fatwa that the fight 3 Roem-van Royen agreement was an agreement against communists was a legitimate jihad. between the Indonesian government and the Dutch to Nahdlatul Ulama declared the jihad fatwa cease the war. The agreement was signed on May 7 in its publication Duta Masyarakat and 1949. Many educated Indonesians at that time criticised that ”the terms of the agreement called for a Muhammadiyah published the fatwa in its surrender of Indonesian interests‘ (Kahin, 2003: 426). weekly magazine Suara Muhammadiyah,

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number 9 November 1965 (see Boland: 1982; bombing actions mainly targeting Christian Hefner, 2000). For instance, facilities in Sumatra (Solahudin, 2011). Many Muhammadiyah‘s statement clearly prominent members of the Komando Jihad mentioned that: were arrested and taken into custody in 1977. —The extermination of the Several other prominent members continued GESTAPU/PKI [30 September to operate the Darul Islam as a clandestine affair/Indonesian Communist Party] and organisation and recruited new followers. In the NEKOLIM [abbreviation for ”neo- the early 1980s the Darul Islam members colonialist imperialists‘] is a religious strengthened their opposition to Soeharto duty…And because this action and this and planned a revolution against the New struggle must be carried out by consolidating all our strength–mental, Order government inspired by the revolution physical and material–therefore this in Iran. The New Order government was action and this struggle are nothing less seen by the remaining followers of Darul than a Holy War (Djihad)“ (Boland, Islam as increasingly developing anti-Islamic 1982: 146). policies especially by the declaration of In addition, Hefner (2000) argues that Pancasila as the sole organizing principle the dispute over the land reform policy had (asas tunggal) for the states, political parties strengthened the conflict between and mass organizations. The Islamic Indonesian Communist Party members and revolutionary plan which included the plan Muslim leaders in rural areas of Central and to assassinate Soeharto and bombing plans East Java. However, according to Boland, the targeting Borobudur temple in Central Java group‘s attitude toward religion was the and a temple in Bali, ended in failure main reason behind the conflict between (Solahudin, 2011). In the case of GAM Indonesian Muslims and the members of (Gerakan Aceh Merdeka/Independence of Indonesian Communist Party. He argues: Aceh movement), Islam was seen as an —Whatever the proper explanation element of Aceh‘s national identity. may be of the events of September Therefore, the doctrine of jihad was used 30th, 1965 and thereafter, to the mainly to motivate individual fighters and Muslim way of thinking it was a ”holy not a central ideology of the organization. war‘ against atheistic Communism, According to Aspinall (2009): the archenemy of religion“ (Boland, 1982: 147). —Acehnese nationalism built on a Therefore, during the resistance to substratum of religion. Islamic vocabulary provided nationalist communism, the doctrine of jihad was discourse with much of its affective politicised by the Indonesian government power, conferring a transcendent quality and mainstream Muslim organisations to on the nation and on those who justify the eradication of communism and sacrificed themselves for it. But Islam the killing of Indonesian Communist Party was not central to GAM‘s political members. program. Instead it had become a source of individual moral motivation for those After Kartosuwiryo was sentenced to who fought in the nation‘s name and a death in 1962, his idea was sustained by his feature of the Acehnese identity the followers in 1970‘s clandestine armed jihad‘s sought to defend“ (Aspinall, 2009: 216). organizations commonly known as the Komando Jihad (the command of jihad) in These clandestine organizations were Java and Sumatra and transformed into the almost eradicated by the New Order regime Aceh Independent Movement (Gerakan and several prominent members of the Darul Aceh Merdeka-GAM) in Aceh. The Komando Islam went into exile in Malaysia or joined Jihad organisation was responsible for military training in Afghanistan to avoid several armed robberies and several

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prosecution from the Indonesian The existence of government. and his generated special attention from many associates such as Abu Bakar Baasyir and people worldwide because of the movement‘s Thoriqudin then established a new group use of the internet to disseminate the called Jemaah Islamiah (JI) in Malaysia information about the conflict from (Solahudin, 2011). After the fall of Soeharto, FKAWJ‘s perspective. FKAWJ maintained a these jihadi groups which previously website www.Laskarjihad.or.id which promoted local struggles than become a provided daily updates from the conflict site ”major recruiting ground‘ for the (Brauchler, 2004). contemporary transnational jihadi As these examples show, the doctrine movement in Indonesia“ (Buballo and Fealy, of jihad has been used by various Muslim 2005: 16).4 groups in Indonesia from the early years of The idea of armed jihad re-emerged Indonesian independence to the early 2000s after the collapse of the New Order. Another to justify fights against different types of local armed jihad movement emerged perceived enemies. These perceived enemies through the establishment of the Laskar include colonial troops, un-Islamic Jihad (the soldiers of jihad) in response to Indonesian government, the followers of the the conflict between Muslims and Christians Indonesian Communist Party and also the in the Moluccas archipelago in Eastern perceived Christian rebellion in the Moluccas. Indonesia. Laskar Jihad was created in These struggles were generally situated in 2000 as a military wing of FKAWJ (Forum the context of national struggles, where the Komunikasi Ahlussunnah wal Jama‘ah) grievances to be addressed were specifically which was established by a Salafis Muslim Indonesian issues. This changed under the leader, Ja‘far Umar Thalib, in 1998. Thalib influence of the transnational Salafi Jihadi framed the conflict as the fight of Indonesian movement in the early 2000s. Muslims against the perceived Christian rebellion. He argued that: The Influence of Salafi Jihadi‘s —The Moluccas conflict is a rebellion Transnational Jihad launched by Christians in the Moluccas From the beginning of this century, a under the operation code —Troops of more transnational outlook has been Christ, God of Love and Affection.“ It is a imported in to Indonesia. The Salafi Jihadi Crusade whose aim is to expel all Muslims from the islands, on which a movement gained momentum in Christian State of Alifuru (which includes Afghanistan from the early 1980s. This Papua, the Moluccas, Eastern Nusa ideology is developed as a combination of the Tenggara, and East Timor) will be ideology of Ikhwanul Muslimin (Muslim established, separated from the Republic Brotherhood) introduced by in of Indonesia“ (Thalib as cited in Hasan Egypt and Abul A‘la Al-Maududi in Pakistan, 2006: 115). and the Salafi ideology that drew upon the ideas presented by Ibn Taimiyya and Muhammad bin Abdul Wahhab (As-Suri,

4 More detailed information about the 2009). The development and the expansion transformation from the Darul Islam to Jemaah of were supported by the Islamiyah can be found in a book written by Solahudin arrival of mujahid (holy fighters) from many entitled NII sampai JI: Salafi Jihadisme di Indonesia parts of the world such as in Pakistan and published by Komunitas Bambu in 2011. This book was translated into English by Dave McRave under Afghanistan to fight against the invasion of the title The Root of Terrorism in Indonesia: From the Soviet Union in Afghanistan. The Darul Islam to Jema‘ah Islamiyah and published by ideology of Salafi Jihadism was brought to NewSouth Publishing with a support from Lowy Indonesia by some prominent members of Institute for International Policy in 2013.

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Darul Islam who went to Afghanistan during Catatan dan Renungan dari Penjara [A their exile in Malaysia, such as Abdullah solace rosella: A note and reflection from the Sungkar, Abu Bakar Ba‘syir and Abu Rusdan. prison] (Arrahmah, 2009), and Jika masih After returning from Malaysia they rebelled ada yang mempertanyakan jihadku: from Darul Islam and established a new Sebuah catatan terakhir dari organisation known as Nusakambangan [If anyone is still (JI) (Solahudin, 2011). Salafi Jihadi groups questioning my jihad: A final note from are regarded as a rebel group or Kharijite5 by Nusakambangan] (Kafilah Syuhada Media the dominant in Indonesia, Center, 2009). Ali Ghufron wrote two books because the mainstream Salafi movement entitled —Mimpi Suci Dari Balik Jeruji Besi: focuses on moral and ritual issues rather Hikmah Mimpi yang Benar dan Baik“ [A than political issues. The mainstream Salafi Holy Dream Behind The Bars: Wisdom Of movement also disagrees with jihadis‘ The True And Good Dream] (Arrahmah, tendency to delegitimize the governments 2009), and —Risalah Iman dari Balik Terali: which are regarded as un-Islamic, including Sebuah Rahasia Keteguhan Hati Seorang the Indonesian government (International Mukmin dan Wasiat untuk Kaum Muslimin“ Crisis Group, 2004). [A Faith Treatise Behind The Bars: A Secret Several studies suggest that the Salafi of the Determination of A Believer and A Jihadi interpretation of jihad entered the Testament for Muslims]. Amrozi wrote a Indonesian public sphere in the early 2000s, book entitled —Senyum terakhir sang partly through the publication of numerous mujahid: Catatan kehidupan seorang books written by the Salafi Jihadis from Amrozi“ [The last smile of a fighter: A life Indonesia and overseas, in addition to the record of Amrozi] (Ar Rahmah, 2009). Ali outbreak of terrorist actions in New York in Ghufron stated explicitly in one of his books September 2001 and the massive media that the only jama‘ah (Islamic group) which coverage following the actions (See for has been guaranteed freedom from hell is Al- instance International Crisis Group, 2008; jama‘ah Al-jihadiyah As-salafiyah (the Zada et.all, 2010). Many books written by Salafi Jihadi group). The publication of prominent global Salafi Jihadi such as these books and other books with similar Abdullah Azzam, Usamah bin Ladin and themes indicates a trend toward radical jihad Aiman Azh-Zhawahiri have been translated becoming increasingly acceptable as part of into the Indonesian language and many of public discourse and in quantitative terms the publishers have a connection with more prominent in Indonesian Islamic Jemaah Islamiyah (International Crisis publications in the period of 1999-2009 Group, 2008). In addition, the cell (Zada, 2011). responsible for the Bali bombing, known as The ideological position of these books the ”Bali bombers‘, Imam Samudra, Ali is further supported by the establishment of Ghufron, and Amrozi, wrote and published many websites which are dedicated to several books to justify their action during promote the perspective of jihad as their imprisonment. Imam Samudra wrote fundamentally an armed struggle. Many of three books entitled Aku Melawan Teroris [I these websites are anonymous but some have fight against the terrorists] (Solo: Jazera, clear ownership and authorship such as 2004), Sekuntum Rosela Pelipur Lara: Arrahmah (arrahmah.com) and Voice of Al- Islam (voa-islam.com). Both of these websites identify themselves as Islamic 5 The Kharijites (Arabic, Khawarij) is the earliest Islamic sect known for their puritanism and fanaticism. online news services and have created a This group rebelled against the fourth caliph, Ali bin special section on jihad and promote jihad as Abi Thalib, and openly disobeyed and conspired primarily an armed struggle. against him.

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Indonesian Salafi Jihadi groups his book Signs of ar-Rahman in the jihad of replicate the ideas of transnational Salafi Afghan, he argues: Jihadis. According to Solahudin (2011), there —If the citizens of the Islamic state are are several characteristics of Salafi Jihadi‘s unable to repel the enemy, or due to doctrine that are different from the some reasons do not engage in the mainstream Salafi movement. First, Salafi Jihaad (sic), the duty then devolves on Jihadis hold the opinion that there is no all those Muslims who are closest to the Muslims under attack. The Jihaad (sic) other legitimate meaning of jihad except war becomes Fardh-e-Ain (an individual or physical struggle. The followers of this obligation) upon them“ (Azzam, n.d.: 60). movement reject the interpretation that the greater jihad is a struggle against oneself. In addition, Salafi Jihadis also believe According to Abu Muhammad Jibriel, a that political sovereignty is in the hand of prominent Salafi Jihadi leader, the hadith God, therefore there is no accepted social which distinguishes the greater and the and political regulation except Islamic law lesser jihad is a false hadith and therefore (Solahudin, 2011). could not be used as a reference. He further asserts that the greater jihad is not the With regard to the position of jihad in struggle against desire but fighting against Islamic piety, Salafi Jihadi consider armed non-believers who have fought Muslims jihad as the best form of Islamic pieties. The (Jibriel, 2009). Second, Salafi Jihadis regard prioritizeation of armed jihad above other jihad in the form of armed struggle as a forms of Islamic pieties is a common feature fardhu ”ain (an individual obligation) for all of global Salafi Jihadism. This interpretation Muslims today and terrorizing enemies is is particularly influenced by the thinking of a allowed in jihad. A specific example can be classic Islamic scholar Imam Ibn Nuhas, an found in the book written by Imam Samudra, Islamic scholar who died during the war one of the masterminds of the first Bali against the Roman army in the year 814 Hijri Bombing, as the justification for his in Egypt. In a book entitled Mashari al- participation in the first Bali bombing in ashwaq ila masari al-ushaq‘, which was 2002. He wrote confidently in his book that used as part of the syllabus of study for the the obligation to participate in armed jihad members of in Egypt has become an individual responsibility for during the 1940s, Nuhas strongly argues in Muslims all over the world and his action that book that armed struggle jihad ”is the was a manifestation of jihad fi sabilillah greatest deed of all‘ and ”mujahid (the (struggle in the way of God) (Samudra, as fighter) is the greatest of all people‘ (Nuhas, cited in MH Hassan, 2006). Another n.d: 29). Several prominent Salafi Jihadi in mastermind of the Bali bombing, Ali Indonesia echo this opinion. For instance, Ghufron, contends that armed jihad has Ali Ghufron, in one of his books, states that become obligatory because many Muslim jihad is the most preferred deed by the countries are occupied by non-believers; prophet Muhammad, his companions and many Muslim authorities have became those who follow the prophet‘s companions apostates because they have rejected the (Ghufron, 2009). Abu Muhammad Jibriel, a implementation of Islamic law; the Islamic prominent leader of Indonesian Mujahidin has disappeared; and the jails in Council (Majelis Mujahidin Indonesia-MMI), many places are full of Muslim fighters also holds a similar opinion, he contends (Ghufron, 2009). This distinct perspective —…jihad merupakan amalan mulia on jihad is strongly influenced by the dan paling tinggi derajatnya berbanding thinking of Abdullah Azzam the mentor of dengan amalan-amalan lain, bahkan the leader of al-Qaeda, . In jihad fie sabilillah merupakan satu- satunya amal shalih yang menjadi

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benteng dan penyelamat seluruh ajaran other smaller activities were noticeable in Islam, dan kedudukannya tidak bisa (), Poso (Central digantikan dengan amalan yang lain.“ Sulawesi), Solo (Central Java), Bima (West (Jibriel, 2009: 7) Nusa Tenggara), and parts of East […jihad is a noble deed and it has Kalimantan (International Crisis Group, positioned in the highest degree 2012). compared to other deeds. Jihad is the only piety which has become the defense and the salvation of all Islamic teachings Contextual jihad in the Contemporary and its position could not be replaced by Indonesia other deeds]. Despite the use of jihad to justify militaristic struggle, there is still a moderate Despite their similar interpretation of majority who considered jihad to be a jihad, there are also rivalries among Salafi peaceful struggle. Van Bruinessen‘s research Jihadi groups in Indonesia. After the shows that only a very small number of collapse of Jemaah Islamiyah, Abu Bakar pesantren (Islamic boarding schools) in Ba‘asyir and his followers founded the Indonesia have a connection with Islamic Indonesian Mujahidin Council in 2000. political oriented organizations such as the However, in 2008 Abu Bakar Ba‘asyir transnational Islamic Brotherhood or the resigned from MMI because of a dispute over local Darul Islam movement (van the organization‘s leadership structure and Bruinessen, 2008). In his research on established a new organization named pesantren in Indonesia, Lukens-Bull (2005) Jamah Ansharut Tauhid (JAT) suggests that the mainstream pesantren in (International Crisis Group, 2010). Abu Indonesia tend to develop a distinct identity Bakar Ba‘asyir declared JAT as a non- of ”Islamic modernity‘ by emphasizing the violence organization, but not long after its teaching of ”peaceful jihad‘ within their establishment, several members of JAT were education system (Lukens-Bull, 2005: 129). arrested and accused for their involvement The interpretation of jihad as necessarily an in terrorist actions and an illegal military armed struggle against non-believers is training in Aceh 2010 (International Crisis rejected by the mainstream Muslim Group, 2012). Another split occurred after organizations in the twenty-first century the declaration of the Islamic State of Iraq Indonesian context especially the state- and Syria in 2014. Abu Bakar Ba‘asyir sponsored decided to pledge loyalty to the Islamic State, (Majelis Ulama Indonesia-MUI) and the two but many prominent members of JAT biggest non-government organizations opposed this decision and established a new Muhammadiyah and Nahdlatul Ulama. organization named Jamaah Ansharusy They argue that jihad can take place through Syariah (JAS) in August 2014 (Arrahmah, 11 non-violent struggle for the development of August 2014). Islamic communities. In a fatwa in 2004, It is difficult to identify the precise the Indonesian Ulema Council (MUI), the vehicles by which the ideology of Salafi official Muslim clerical body in Indonesia, Jihadism first spread in Indonesia. The contends that jihad can be interpreted in two activities of Salafi Jihadi groups are mostly different forms; namely jihad as a struggle to conducted underground. In the early 2010, a fight and defend Islam from the aggression training camp which was established by an of the enemies and jihad as any serious and alliance of major Jihadi groups in Indonesia sustainable endeavor to protect and uphold was found in Aceh and approximately 200 the religion of Allah (Majelis Ulama members were arrested by Indonesian Indonesia, 2004). This opinion is also authorities. In addition to this training camp, supported by the two biggest Muslim

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organizations in Indonesia, Muhammadiyah Pertama jihad jasmani yaitu perjuangan and Nahdlatul Ulama. In the official fisik, seperti perang badar, perang document of the latest national congress in Indonesia melawan penjajahan Belanda, 2010, Muhammadiyah states: perang Irak-Iran melawan Sekutu, dan lain-lain. Jihad ini dikategorikan sebagai —Dalam gerakan pencerahan, jihad ashghar (jihad kecil). Kedua jihad Muhammadiyah memaknai dan ruhani yaitu yaitu memerangi hawa mengaktualisasikan jihad sebagai ikhtiar nafsu, seperti membersihkan hati dari mengerahkan segala kemampuan syak atau keraguan kepada Allah, (badlul-juhdi) untuk mewujudkan sombong, iri hati, zholim, ujub dan lain- kehidupan seluruh umat manusia yang lainnya yang termasuk sifat-sifat tercela. maju, adil, makmur, bermartabat, dan Jihad ini dikategorikan sebagai —jihad berdaulat. Jihad dalam pandangan akbar“ (jihad besar). Ketiga —jihad Muhammadiyah bukanlah perjuangan akbarul akbar“ atau jihad —ghayatul dengan kekerasan, konflik, dan akbar“ (perjuangan yang paling besar permusuhan. Umat Islam dalam atau puncak jihad) yaitu perpaduan berhadapan dengan berbagai antara perjuangan jasmani dan ruhani, permasalahan dan tantangan kehidupan seperti: mengajar, membangun yang kompleks dituntut untuk madrasah, tempat-tempat ibadah dan melakukan perubahan strategi dari lain-lain.“ (NU Online, 2012). perjuangan melawan sesuatu (al-jihad li- al-muaradhah) kepada perjuangan menghadapi sesuatu (al-jihad li-al- —[The term jihad can be interpreted muwajahah) dalam wujud memberikan as struggle, but not all struggles are jawaban-jawaban alternatif yang terbaik necessarily identical with physical untuk mewujudkan kehidupan yang struggle. In Islam, jihad can be classified lebih utama.“ (Muhammadiyah, 2010: into three different forms. Firstly, 20). physical struggle such as the battle of Badr, the Indonesian‘s war against the —[In the enlightenment movement, Dutch colonization, the war in Iran and Muhammadiyah interprets and Iraq against the US and its allies etc.6 implements jihad as an endeavor to This jihad can be categorized as the small mobilise all abilities in manifesting the jihad. Secondly, spiritual jihad, namely advancement, justice, prosperity, dignity the war against desire such as purifying and sovereignty of human life. Jihad in the heart from the doubt of the God, Muhammadiyah‘s perspective is not a arrogance, jealousy, despotism, vanity struggle with violence, conflict and and so on. This jihad can be categorized hostility. In response to the complex as the great jihad. Thirdly, the biggest problems and challenges, Muslims jihad (the biggest struggle or the ultimate should reconsider their strategy from the jihad), is the combination of physical and struggle against something to the spiritual struggle such as teaching, struggle to face something by providing building Islamic schools and prayer the best alternative answers for a better facilities and so on].“ life].“

Nahdlatul Ulama‘s opinion is also Similar statements can also be found in strengthened by the statement of several the official website of Nahdlatul Ulama. In individual prominent leaders of Nahdhatul an article titled ”Jihad from the perspective Ulama such as Said Agil Siradj, the general of Islamic law [Jihad menurut syariat Islam]‘, chairman of Nahdlatul Ulama and the author argues: Salahudin Wahid (the younger brother of the —Jihad secara istilah memang dapat former general chairman of Nahdhatul diartikan sebagai perjuangan. Tetapi Ulama and former Indonesian president tidak selamanya perjuangan itu identik

dengan fisik. Karena dalam Islam jihad 6 The battle of Badr was one of the most famous dapat kelompokkan menjadi tiga macam. battles in the early days of Islam.

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from 1999 to 2001, ). In less important than armed struggle. a meeting with Indonesian Muslim farmers, Scientists do their jihad by applying their Siradj stated that Muslims should perform knowledge; employees do their jihad the correct jihad by improving economic with their best work, teachers with their excellent education, leaders with their conditions, improving the quality of life and justice, entrepreneurs with their honesty defending the nation‘s security. According to and so forth].“ him, this contextual interpretation will help Muslims in Indonesia to gain a prosperous This broad interpretation legitimizes life (NU Online, 2010). In addition, the use of jihad in every struggle in the Salahudin Wahid argues that the biggest context of development and social change in jihad in the context of the Indonesian nation Indonesia. state is to fight against corruption and injustice (NU Online, 2013). In addition to the printed publications, several self-professed moderate Muslim According to the mainstream moderate groups have also published articles related to groups, the term perjuangan (struggle) is the broad meaning of jihad in their websites. regarded as the most appropriate translation For instance, The Center for Moderate of the term jihad in Indonesian language. Muslim (CMM) published numerous articles The term perjuangan in Indonesian about jihad in response to the glorification of language can be used more broadly and armed jihad by Salafi Jihadi leaders and includes any kind of physical, intellectual or their supporters.7 Islamlib.com, the website spiritual struggle. The struggle can be of the Islamic Liberal Network (Jaringan understood as war or battle if the term qital Islam Liberal-JIL) established in 2001 has (fight) or harb (war) is specifically used in also published several articles related to the the Qur‘an or hadith (prophetic traditions). contextual interpretation of jihad. In 2009, The use of the term perjuangan can cover a an NGO called Lazuardi Biru (literally broader meaning according to the social means blue sky) initiated a website which condition and the capabilities of Muslims in has published articles and e-books a particular time. The adaptation of the promoting the ”contextual‘ meaning of jihad meaning of jihad with the social condition is in response to the use of jihad to justify a process of contextualization and not a terrorist actions in Indonesia. Republika, the process of constriction of the doctrine of most popular Islamic newspaper in jihad (Romli and Sjadzili, 2004). Quraish Indonesia, has also supported the Shihab, a prominent Indonesian scholar in interpretation of jihad in a more general the study of the Qur‘an, supports this broad meaning. In the online version of the meaning of jihad. He says newspaper (www.republika.co.id), Republika —…memberantas kebodohan, has also published news items and opinions kemiskinan, dan penyakit adalah jihad articulating the broad meaning of jihad. yang tidak kurang pentingnya daripada mengangkat senjata. Ilmuwan berjihad dengan memanfaatkan ilmunya, Conclusion karyawan bekerja dengan karya yang baik, guru dengan pendidikannya yang Jihad has been a contested doctrine sempurna, pemimpin dengan across the Muslim world and through most keadilannya, pengusaha dengan periods of history. Arguably, the term jihad-- kejujurannya, demikian seterusnya.“ which in Qur‘an has a general meaning (Shihab, 1996: 685).

7 Unfortunately, the CMM website cannot be —[…eradicating illiteracy, poverty and accessed anymore because the publisher stopped the diseases are types of jihad that are not operation of the website in 2011 due to financial reason.

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related to any exertion of strength--has been foment rebellion against the perceived anti- used by Muslim leaders to justify wars and Islamic government. interpreted by classical Muslim jurists as a After the fall of Soeharto‘s doctrine of war and peace. On the other hand, authoritarian regime the doctrine of the non-violent interpretation of jihad has militaristic jihad was used to mobilize a also been promoted by moderate Muslim paramilitary Islamic group during the scholars to justify less antagonistic attitude conflict between Muslims and Christians in towards colonial rulers during the colonial Ambon in 1999-2004. The doctrine of armed period and maintaining a peaceful jihad has also been used by several non- relationship with un-Islamic authorities and mainstream Muslim groups to argue for the non-Muslims in general. This pacifist establishment of an Islamic state in interpretation has also been promoted by Indonesia and the attack on non-Muslims contemporary moderate Muslims to and westerners. Former members of the denounce the use of jihad as the justification Darul Islam returning from their exile have for many recent terrorist actions. also introduced the ideology of transnational A similar pattern to the global Salafi Jihadi movement into Indonesia. In trajectory of the interpretation of jihad can contrast, the mainstream organizations also be found in Indonesia. Islam arrived in especially Nahdlatul Ulama and Indonesia through a peaceful process, Muhammadiyah reject this transnational therefore the doctrine of armed jihad was ideology and tend to promote the pacifist largely absent in the early of interpretation of jihad as a nationalist Indonesia. However, since the establishment struggle in education, welfare and economic of Islamic states/kingdoms in several parts development. The media have been used by of Indonesia, the doctrine of armed jihad all groups to articulate different started to be used to justify the wars between interpretations of jihad. the states and the fight against colonialists. Since the nineteenth century, mainstream REFERENCES Islamic movements in Indonesia have Ahmad, Syarwan. 2006. Pesona Hikayat started to build an accommodating Prang Sabi (the Enchantment of Epic of relationship with the colonial rulers. This the Holy War). Accessed 24 June 2014 moderate approach emphasized the pacifist from: http://www.islamicmanuscripts. interpretation of jihad and this info/preprints/Syarwan-2009-pesona- interpretation has become a dominant hps-tobe%20sent.pdf attitude of the majority of Muslims in Indonesia. Al-Qaradhawi, Y. 2011. Ringkasan Fikih Jihad (Translated from Fiqhul Jihad by The militaristic jihad tradition is Masturi Irham, et.all). Jakarta: Pustaka generally a minority tradition in Indonesia. Al-Kautsar. However, the idea has secured substantial following in particular periods of Indonesian Anwar, K. 2011. Konsep Jihad dalam Perang history. In the early years of Indonesian Diponegoro (Study buku Babad independence, the doctrine of militaristic Diponegoro). Unpublished thesis at jihad was used by Islamic organizations to Maulana State Islamic motivate Indonesian Muslims in the fight to University Malang, accessed 15 defend independence and this justification September 2012 from: http://lib.uin- was repeated in the fight against Indonesian malang.ac.id/?mod=th_detail&id=0975 communists in 1965--1966. During the New 0017 Order era the idea of militaristic jihad was Arrahmah. 2014. Jamaah Anshorus Syariah used by small clandestine organizations to Resmi Dibentuk. Accessed 1 May 2015

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from: Temptation of Radicalism. Honolulu: https://www.arrahmah.com/news/2014 University of Hawai Press. /08/11/jamaah-anshorus-syariah-resmi- Formichi, Chiara. 2012. Islam And The dibentuk.html Making Of The Nation: Kartosuwiryo Aspinall, Edward. 2009. Islam and Nation: And Political Islam In 20th Century Separatist Rebellion in Aceh, Indonesia. Indonesia. Leiden: KITLV Press. Stanford: Stanford University Press. Ghufron, A. 2009. Risalah Iman dari Balik As-Suri, AM. 2009. Perjalanan Gerakan Jeruji. Surabaya: Kafilah Syuhada. Jihad (1930-2002): Sejarah, Hasan, N. 2006. Laskar Jihad: Islam, Eksperimen dan Evaluasi. Solo: Jazeera. Militancy, and the Quest for Identity in Azzam, A. (n.d). Sign of ar-Rahman in the Post-New Order Indonesia. Ithaca: jihad of Afghan, Birmingham: Cornel University Press. Maktabah available from Hassan, M.H. 2006. Unlicenced to kill: http://www.hoor-al- Countering Imam Samudra‘s ayn.com/Books/Signs_of_ar- Justification for the Bali Bbombing. Rahman.pdf Singapore: Peace Matters. Boland, B.J. 1982. The Struggle of Islam in Hassan, R. 2006. The Jihad and the West- Modern Indonesia. The Hague: Part I. Yale Center for the Study of Martinus Nijhoff. Globalization, Accessed 20 July 2010 Brauchler, B. 2004. —Islamic Radicalism from: Online: The Moluccan Mission of The http://yaleglobal.yale.edu/content/jihad Laskar Jihad in Cyberspace.“ The -and-west-%E2%80%93-part-i Australian Journal of Anthropology. ------. 2008. Inside Muslim minds. 15(3). Melbourne University Press: Melbourne. Buballo, Anthony and Fealy, Greg. 2005. Hefner, R.W. 2000. Civil Islam, Islam dan Between the Global and the Local: Demokratisasi di Indonesia. Jakarta: , the Middle East, and ISAI-TAF. Indonesia. The Saban Center for Middle East Policy at the Brookings Institution. Ileto, R. 1994. —Religion and Anti-Colonial Movements.“ In The Cambridge History Castells, M. 2010. The Power of Identity, of Southeast Asia, Vol. 2 (From c.1300 Chichester, England: Wiley-Blackwell. to the 1930‘s. Cambridge: Cambridge Cook, D.M. 2005. Understanding jihad, University Press. Berkeley: University of California Press. International Crisis Group. 2004. —Indonesia El-Guyanie, G. 2010. Resolusi Jihad Paling Backgrounder: Why Salafism And Syar‘i. Yogyakarta: Pustaka Pesantren. Terrorism Mostly Don‘t Mix“. ICG Asia Report, No. 83. Errington, W., and Miragliotta, N. 2007. Media and Politics: an Introduction. ------. 2008. —Indonesia: Jemaah Melbourne: Oxford University Press. Islamiyah‘s Publishing Industry“. ICG Asia Report. No. 147. Esposito, J.L. 2002. Unholy War: Terror in the Name of Islam. New York: Oxford ------. 2010. —Indonesia: The Dark Side of University Press. Jama‘ah Ansharut Tauhid (Jat)“. ICG Asia Briefing. No. 107. Feillard, A. and Madinier. R. 2011. The End of Innocence? Indonesian Islam and the

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------. 2012. —How Indonesian Extremists http://www.nu.or.id/a,public- Regroup“. ICG Asia Report. No. 228. m,dinamic-s,detail-ids,9-id,39620- lang,id-c,khotbah- Jibriel, A.M. 2009. Syubhat-Syubhat t,jihad+Menurut+Syairat+Islam-.phpx Seputar Jihad dan Akibat Meninggalkannya. Tangerang: Majelis ------. 2013. —Jihad Terbesar Melawan Ilmu Ar-Royyan. Korupsi dan Ketidakadilan“. Accessed 3 November 2014, from: Kahin, G. Mc. Turnan 2003. Nationalism http://www.nu.or.id/a,public- and Revolution in Indonesia. Ithaca: m,dinamic-s,detail-ids,44-id,48401- Cornell University lang,id-c,nasional- Lane, E. William 1863. Arabic-English t,Jihad+Terbesar+Melawan+Korupsi+d Lexicon. London: Williams & Norgate. an+ Ketidakadilan-.phpx. Available online at: Nuhas, I. (n.d). Mashari al-ashwaq ila http://www.tyndalearchive.com/tabs/la masari al-ushaq. Birmingham: ne/ Maktabah. Lukens-Bull, R. 2005. A Peaceful Jihad: Omar, I.A. 2008. —Towards an Islamic Negotiating Identity and Modernity in Theology of Nonviolence, II: A Critical Muslim Java. New York: Palgrave Appraisal of Maulana Wahidudin Khan‘s Macmillan. View of Jihad“. Vidyajyoti Journal of Majelis Ulama Indonesia. 2004. —Fatwa Theological Reflection, 72. Majelis Ulama Indonesia Nomor 3 Peters, Rudolph. 1979. Islam and Tahun 2004 tentang Terorisme“. Colonialism: The Doctrine of Jihad in Accessed 9 November 2012 from: Modern History. The Hague: Mouton http://www.mui.or.id/index.php?option Publishers. =com_docman&task=cat_view&gid=65 &Itemid=73 Pringle, Robert 2010. Understanding Islam in Indonesia: Poitics and Diversity. Moniruzzaman, M. 2008. —Jihad and Honolulu: University of Hawai Press. Terrorism: an Alternative Explanation.“ Journal of Religion and Society. Vol. 10. Qadhi, Y. 2011. The definition of ”travel‘ (safar) according to Islamic law part 1. Muhammadiyah. 2010. —Tanfidz Keputusan Retrieved 14 September 2012, from: Muktamar Satu Abad Muhammadiyah“. http://muslimmatters.org/2011/07/01/ Accessed 14 September 2012, from: yasir-qadhi-the-definition-of- http://www.muhammadiyah.or.id/muhf %E2%80%98travel%E2%80%99-safar- ile/download/Tanfidz%20Muhammadiy according-to-islamic-law-part-1/ ah/Tanfidz%20Muhammadiyah%20Sep t%202010.PDF Ricklefs, M.C. 2008. A History of Modern Indonesia Since C. 1200 (Fourth NU Online. 2010. —Said Agil Ajak Edition). New York: Palgrave Macmillan. Masyarakat Berjihad Membangun Ekonomi“. Accessed 14 September 2012 Romli, M. Guntur and Sjadzili, A. Fawaid. from: http://www.nu.or.id/a,public- 2004. Dari Jihad menuju Ijtihad. m,dinamic-s,detail-ids,1-id,23875- Jakarta: LSIP. lang,id-c,warta- Saeed, Abdullah. 2002. —Jihad and Violence: t,Said+Aqil+Ajak+Masyarakat+Berjihad Changing Understanding of Jihad + Membangun+Ekonomi-.phpx among Muslims“. In Terrorism and ------. 2012. —Jihad Menurut Syariat Islam.“ Justice: Moral Argument in a Accessed 14 September 2012, from: Threatened World, Coady, T. and

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O‘Keefe, M. (eds.). Melbourne: Unpublished research report at Syarif Melbourne University Press. Hidayatullah State Islamic University Jakarta Shihab, Q. 1996. Wawasan Al-Qur‘an: Maudhu‘i atas Pelbagai Persoalan Umat. Bandung: Mizan. Sofjan, D. 2006. Why Muslims Participate in Jihad: an Empirical Survey on Islamic Religiousity in Indonesia and Iran. Bandung: Mizan. Solahudin, 2011. NII sampai JI: Salafy Jihadisme di Indonesia. Jakarta: Komunitas Bambu. Tibi, Bassam. 2007. Political Islam, World Politics and Europe: Democratic Peace and Euro-Islam versus Global. Hoboken: Taylor and Francis. van Bruinessen, Martin. 2008. —Traditionalist And Islamist In Contemporary Indonesia“ in Noor, Farish A., Srikand, Yoginder and Bruinessen, Martin van (eds). The In Asia: Political Activism And Transnational Linkages. Amsterdam: Amsterdam University Press. van Dijk, C. 1981. Rebellion under the Banner of Islam. The Hague: Martinus Nijhoff. van Dijk, T.A. 1998. Ideology. London: Sage Publications. ------—. 2001. Multidisciplinary CDA: A plea for diversity“. In Methods of Critical Discourse Analysis, R. Wodak and M. Meyer (eds.). London: Sage Publications. Woodward, K. 1997. —Concept of Identity and Difference.“ In Identity and Difference. K. Woodward (ed.). London: Sage Publication. Zada, K. 2011. —Wajah Radikal Penerbitan Islam di Indonesia“. Indo-Islamika. 1 (1). Zada, K., Nadjib, A., and Sholeh, B. 2010. Arkeologi pemikiran Islam radikal: Studi atas publikasi buku-buku Islam radikal di Indonesia (2004--2009).

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Author Guidelines

AUTHOR GUIDELINES

ISSN : 2502 œ 5465 / e-ISSN: 2443 œ 3859 Accredited by LIPI Number: 752/AU2/P2MI-LIPI/08/2016

GENERAL GUIDELINE STRUCTURE OF THE ARTICLE 1. The article has not been previously 1. Title published in other journals or other 2. Author‘s name, email address, author‘s places affiliation address 2. The article should be written in English 3. Abstract (250 words maximum, it (United State of America English) with a consists of background of the study, formal style and structure. This is research method, findings of the research) because it is a fully peer-reviewed 4. Key words ( 3-5 words/phrases) academic journal, so that an oral and 5. Introduction (it consists of background informal language would not be accepted statement, research questions, 3. The article should be written in word theoretical framework, literature review) document (MS word), 1 space (single 6. Hypothesis (optional) space), 12pt Georgia, 7. Methodology of the research (it consist of 4. The article should be written between data collecting method, data analysis, approximately 10,000 œ 12,000 words time and place of the research if the including body text, all tables, figures, article based on the field research). notes, and the reference list. 8. Research findings and discussion 5. The article has to be an original work of 9. Conclusion the author/s 10. Acknowledgement (optional) 6. The author/s have responsibility to check 11. References thoroughly the accuracy of citation, 12. Index (optional) grammar, table and figures before submission WRITING SYSTEM 7. The author/s has responsibility to revise 1. Title their article after receiving a review from a. Title should be clear, short and concise the editorial boards. that depicts the main concern of the 8. The author/s should register at the e- article journal of Analisa before submitting their b. Title should contain the main variable paper and fill the form completely. of the research 9. The article should be submitted via c. Title should be typed in bold and online submission at the e-journal of capital letter Analisa 2. Name of the author/s 10. The articles will be reviewed by editors a. The author/s name should be typed and international editorial boards. below the title of the article without 11. The author should use a —template“ academic title provided by Analisa Journal (it can be b. The author/s address (affiliation downloaded from the Analisa website) to address) should be typed below the write their article. name of the author/s c. The author/s email address should be typed below the author/s address

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d. If the author is more than one writer, it Example: should be used a connecting word —and“ not a symbol —&“ Table 4. Number of Rice, Corn and Sweet potato Production 3. Abstract and key words a. Abstract is the summary of article that product 2010 2011 2012 2013 consists of background of the study, Rice 1.500 Ton 1.800 Ton 1.950 Ton 2.100 Ton data collecting method, data analysis method, research findings. Corn 950 Ton 1.100 Ton 1.250 Ton 1.750 Ton b. Abstract should be written in one Sweet 350 Ton 460 Ton 575 Ton 780 Ton paragraph, single space and in italic potato c. Abstract should be no more than 250 Source: Balai Pertanian Jateng, 2013. words d. The word —abstract“ should be typed in 5. How to present picture, graph, bold, capital letter and italic photo, and diagram e. Key words should consist of 3-5 words a. Picture, graph, figure, photo and or phrases. diagram should be placed at the center f. Key words should be typed in italic b. Number and title should be typed

above the picture, graph, figure, photo 4. How to Present Table and diagram. a. Title of the table should be typed above c. Number and the word of the picture, the table and align text to the left, 12pt graph, figure, photo and diagram font Georgia should be typed in bold, 12pt Font b. The word —table“ and —number of the Georgia and at the center, while title of table“ should be typed in bold, while them should be typed in normal (not title of the table should not be typed in bold). bold (normal). d. Number of the picture, graph, figure, c. Numbering for the title of table should photo and diagram should use an use an Arabic word (1, 2, 3, and so Arabic word (1, 2, 3 and so forth). forth) e. Source of the picture, graph, figure, d. Table should be appeared align text to photo and diagram should be typed the left. below the table, align text to the left, e. To write the content of the table, it 10pt font Georgia. might use 8-11pt font Georgia, 1.0 f. Picture, graph, figure, photo, and space. diagram should not be in colorful type f. Source of the table should be typed (should be in white and black, or gray). below the table, align text to the left, 10pt font Georgia.

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Author Guidelines

Example: behaviour and definite characteristics Figure 1 of the people but also it includes Indonesian employment in agriculture norm and tradition. compared to others sectors (% of the total employment) - Citations; quotation from a book, or journal article Quotations are the actual words of an author and should be in speech marks. You should include a page number. Example:

Tibi (2012: 15) argues that —Islamism is not about violence but as the order of the world.“ Source: World Development Indicator, 2005 It has been suggested that —Islamism 6. Research findings is not about violence but as the order This part consists of the research of the world“ (Tibi, 2012: 15) findings, including description of the collected data, analysis of the data, and - Citations - Paraphrasing a book or interpretation of the data using the journal article relevant theory Paraphrasing is when we use someone else ideas/works and write them in our own words. This can be 7. Referencing system done two ways, either is correct. Analisa uses the British Standard Example: Harvard Style for referencing system. a. Citations (In-text) Batley (2013) argues that some of the Analisa uses in note system (in- detainees in the bombing cases were text citation) referring to the British members of JI. Standard Harvard Style referencing system; format (last name of the It has been suggested that some of author/s, year of publication: page the detainees in the bombing cases number). were members of JI (Batley, 2013: - Citing someone else‘s ideas. 45). Example: Culture is not only associated with - Citing a source within a source the description of certain label of the (secondary citation) people or community, certain Citing the source within a behavior and definite characteristics source, it should be mentioned both of the people but also it includes sources in the text. But, in the norm and tradition (Afruch and Black, reference list, you should only 2001: 7) mention the source you actually read. Example: Afruch and Black (2001) explains Tibi (2012, cited in Benneth, 2014: 15) that culture is not only associated argues that Islamism is not about with the description of certain label violence but as the order of the world. of the people or community, certain

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It has been suggested that Islamism Effendy, Bahtiar. 2003. Islam and is not about violence but as the order the state in Indonesia. Singapore: of the world (Tibi, 2012 as cited in Institute of Southeast Asian Benneth, 2014: 15). Studies.

- Citing several authors who have made - Chapter of the book similar points in different texts Last name of the author/s, first In text citations with more than name of the author/s. —Title of the one source, use a semi colon to chapter“. In title of the book. Editor separate the authors. name, place of publication: name of Example: publisher. Example: Understanding the cultural Dolnik, Adam. 2007. —Suicide differences is an important element terrorism and Southeast Asia.“ In for mediation process (John, 2006: A handbook of terrorism and 248-289; Kevin and George, 2006: insurgency in Southeast Asia. 153-154; Kriesberg, 2001: 375; Alaeda, Tan, Andrew.T.H (ed). 2001: 7). Cheltenham, UK and Northamtom, USA: Edward - Citations - Government bodies or Elgar. organizations

If you reference an organization - Journal article or government body such as WHO, Last name of the author/s, first the Departments for Education or name of the author/s. Year of Health, the first time you mention the publication. —Title of the article“. organization give their name in full Name of the journal. Volume. with the abbreviation in brackets, (Number): Page number. from then on you can abbreviate the Example: name. Du Bois, Cora. 1961. —The Religion of Example : Java by Clifford Geertz.“ The World Health Organization American Anthropologist, New (WHO) (1999) suggests that….. Series. 63. (3): 602-604

WHO (1999) explains that …… Sirry, Mun‘im. 2013. —Fatwas and their controversy: The case of the b. Reference list Council of Indonesian Ulama.“ - Book Journal of Southeast Asian Last name of author/s, first Studies, 44(1): 100-117. name of the author/s year of publication. Title of the book. Place of - News paper publication: name of the publisher. Last name of the author/s, first Example: name of the author/s. Year of Aly, Anne. 2011. Terrorism and publication. —Title of the article“. global security, historical and Name of the newspaper. Date of contemporary perspectives. publication. South Yara Australia: Palgrave Example: Macmillan.

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Author Guidelines

Eryanto, Hadi. 2010. —Menyiapkan State Islamic University Sunan Jihad di Aceh.“ Kompas. 18 Kalijaga, Yogykarta Indonesia. March 2010. - Article/paper presented at - Internet seminar/conference Last name of the author/s, first Last name of the author/s, first name of the author/s. Year of name of the author/s. Year of publication. —Title of the article or publication. —Title of the paper.“ writing“. Date of access. Web address Article presented at Example: seminar/conference, host of the Suhendi, Adi. 2012. —Dana Osama bin seminar, place of the seminar, date of Laden dipakai untuk bom Bali 1“ the seminar. (Osama bin Laden‘s fund was Example: used for Bali Bomb 1). Accessed August, 20, 2014 from: Anwar, K. 2007. —Mengungkap Sisi http://nasional.kompas.com/rea Akidah dalam Naskah Syair d/2012/03/26/14001755/Dana. Kiyamat.“ Paper presented at a Osama.bin.Laden.Dipakai.untuk. seminar on text of religions, Bom.Bali.I hosted by Office of Religious Research and Development - Unpublished thesis/dissertation Ministry of Religious Affairs Last name of the author/s, first Republic Indonesia. Jakarta, 30 name of the author/s. Year of November 2007-03 December publication. Title of the 2007. thesis/dissertation. Name of the university. 8. Transliteration system Example: Transliteration Arab-Latin system Muhtada, D. 2005. and refers to SKB Ministry of Religious Affairs Peasant Empowerment: Case and Ministry of Education and Culture Study on Zakat Organizations in Republic of Indonesia Number 158 year Yogyakarta. Yogyakarta: 1987 and 0543/b/u/1987 Unpublished Master thesis for graduate school of social work at

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