The recovery of a non-violent identity for an Islamist pesantren in an age of terror

Abstract

This article examines the ways in which one of Indonesia's largest local, non-violent fundamentalist Islamist groups, Hidayatullah, has worked towards recovering a non-violent identity in the aftermath of allegations of terrorism made by the international community at the height of the War on Terror. Significantly, in international circles post-September 11, Indonesia's pesantren (Islamic boarding school) network more generally became associated with terrorism as they were seen as potential breeding grounds for Islamist extremism. Subsequently, allegations emerged implicating Hidayatullah as part of an extremist organised network linked to Jemaah Islamiyah and, by extension, Al Qaeda. The article demonstrates how, in the aftermath of the allegations, the group negotiated with the wider society and the state's national security laws on terrorism as it worked to recover its non-violent identity. In doing so, it also raises further questions about methodological practices in distinguishing between the heterogeneity and subjectivities within wider Islamist movements, especially in terms of militant and non-violent forms of Islamism.

Keywords:

• Hidayatullah
• Indonesia
• Islamism
• militancy
• non-violence
• pesantren
• terrorism

Notes

1 Islamism is a set of discourses and practices rooted in contemporary and ideological interactions between politics and religion, with a focus on promoting a return to Islam's golden age. This involves a strict adherence to sacred texts and eschewing many of the accoutrements of modernity. In other words, a range of groups or movements have become engaged in a contemporary politicisation of Islamic cultural concepts and symbols in a highly orthodox manner for doctrinaire ends, some of which are far more militant and extreme than others.

2 Networks like JI are not new in Indonesia. JI, Ring Banten, the Abu Bakar Battalion, the Abu Umar Network and Angkatan Mujahidin Islam Nusantara all trace links back to the Darul Islam movement. The revolutionary Islamic movements Darul Islam (Abode of Islam) and Tentara Islam Indonesia (the Indonesian Islamic Army) established large networks through the Islamic militias that fought in the struggle against Dutch colonial rule. Sukarno banned both Darul Islam and Tentara Islam Indonesia in the aftermath of independence, but their cadre continued to fight for the establishment of negara Islam Indonesia (an ‘Indonesian Islamic state’) in opposition to the secular nationalists and military. Under the leadership of S. M. Kartosuwiryo (pak imam), conflict continued in places such as West Java, South Sulawesi and Aceh between 1948 and 1963. After a bloody campaign, the Indonesian military eventually captured and executed Kartosuwiryo in 1962. The formation and structures of these militias that emerged in the context of the anti-colonial struggle and the immediate post-independence milieu provide a touchstone and connection, no matter how tenuous, for several contemporary militant Islamist groups in Indonesia.

3 Densus 88 has also been subject to some harsh criticism both domestically and internationally concerning its activities and operating procedures. Allegations range from extra-judicial killings, arbitrary detentions and torture to a worrying lack of transparency and accountability.

4 Hambali, Ali Imron, Amrozi, Ali Gufron (Mukhlas), Joni Hedrawan (Idris) and Dulmatin all had well-documented links to Pondok Ngruki.

5 During interviews conducted by Bianca J. Smith and Saipul Hamdi at two of Hidayatullah's branches in Samarinda, a leading figure revealed that, prior to the terrorist accusations, Hidayatullah received three scholarships annually from the Saudi government for quality students to study in Medina. It is common for all kinds of pesantren to bring sheikhs from Saudi Arabia and elsewhere to give sermons to their communities. In return, the sheikhs may offer funding for dakwah activities or scholarships for students to study abroad.