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Indonesia’s leading universities, and with students involved in the so-called Da’wah Salafi in Yogyakarta that was connected with the Sholehuddin Mosque. The jihadi Islamists of Da’wah Salafi used mosques such as the Mardiyah Mosque (near UGM) and the Mujahidin Mosque (also in Yogyakarta), pesantren, and secular university campuses as their arena for dakwah activism. With the financial support of Salafi institutions in Saudi Arabia, Kuwait, and other Gulf countries, they built mosques and extended their dakwah networks throughout almost all of Indonesia’s major cities. They established periodicals, such as AsSunah (in 1994), and publishing houses, such as Pustaka Azzam, Pustaka AsySyafii, and Alkautsar; produced numerous tape cassette and VCD/DVD series, such as tasjil al-shafwah; established a multitude of websites and foundations, such as Alshofwah in Degolan Kaliurang, Jamilur Rahman, Assunnah, Majlis Ihya’ Turath Al-Islami, Alhuda in Bogor, Nurussunnah in Semarang, Wahdah Islamiyyah in South Sulawesi; and founded several pesantren, including Pesantren Wathaniyyah Islamiyyah in Kebumen, Al-Furqon in Gresik, Al-Irsyad in Salatiga, and At-Turath Al-Islami. These new channels of dakwah, established in the 1980s and 1990s, laid a foundation for Salafist activism in the period following Suharto’s leader’s resignation in May 1998. The Origins of Jemaah Islamiyah Jemaah Islamiyah co-founder Abdullah Sungkar was born in 1937 in Solo, 10 Central Java into an Indonesian-Hadrami (Yemeni) family. The other co- 10 For studies on Jemaah Islamiyah Jemaah Islamiyah refer to: Zachary Abuza, Political Islam and Violence in Indonesia (London: Routledge, 2007); Greg Barton, Indonesia’s Struggle: Jemaah Islamiyah and the Soul of Islam (Sydney: UNSW Press, 2004); Greg Fealy and Anthony Bubalo, Between the Global and the Local: Islamism, the Middle East, and Indonesia, Analysis Paper No. 9, The Brookings Project on U.S. Policy Towards the Islamic World (Washington D.C.: The Saban Center for Middle East Policy at The Brookings Institution, 2005); Greg Fealy and Aldo Borgu, Local Jihad: Radical Islam and Terrorism in Indonesia, (Canberra: Australian Strategic Policy Institute, 2005); and Maria Ressa, Seeds of Terror: An Eyewitness Account of al-Qaeda’s Newest Center of Operations in Southeast Asia (New York: Free Press, 2003). See also the excellent reports from the Jakarta office of the International Crisis Group (ICG) under Sidney Jones, based on first-hand observation, interviews and field research: International Crisis Group Asia Briefing, “Al-Qaeda in Southeast Asia: The Case of the ‘Ngruki Network’ in Indonesia”, August 8, 2002; ICG, "’Deradicalisation’ and Indonesian Prisons", Asia Report N°142 (19 November 2007); ICG, “Indonesia: Jemaah Islamiyah’s Current Status”, Asia Briefing N°63 (3 May 2007); ICG, “Terrorism in Indonesia: Noordin’s Networks”, Asia Report N°114 (5 May 2006); ICG, “Recycling Militants in Indonesia: Darul Islam and the Australian Embassy Bombing”, Asia Report N°92 (22 February 2005); ICG, “Indonesia Backgrounder: Why Salafism and Terrorism Mostly Don't Mix”, Asia Report N°83 (13 September 2004); ICG, “Indonesia: Violence Erupts Again in Ambon”, Asia Briefing N°32 (17 May 39
founder, Abu Bakar Ba’asyir, whose family was also of Hardrami descent, was born in Jombang, East Java in 1938. As young men in the mid-1950s, Sungkar and Ba’asyir were active in Gerakan Pemuda Islam Indonesia, the Masyumi-linked youth organization. Ba’asyir went on to become involved in the Islamist organization al-Irsyad, which drew most of its members from families with ethnic Arab connections, Hadrami in particular. 11 Like many prominent Islamic leaders in Indonesia—including the late progressive thinker Nurcholish Madjid and the current leader of Muhammadiyah, Din Syamsuddin—Ba’asyir also spent several years studying at the famous Pondok Gontor pesantren in East Java. In 1967, Sungkar and Ba’asyir, by then close friends, took their dakwah activism to a broader audience by setting up Radio Dakwah Islamiyah Surakarta in Solo (also known as Surakarta). Then, in 1971, Sungkar and Ba’asyir established Pesantren al-Mu’min in temporary premises in the district of Solo. Four years later, Pesantren al-Mu’min moved to the village of Ngruki on the outskirts of Solo, where it continues to function today, remaining Ba’asyir’s home base. In 1977, the authorities arrested 185 activists linked to Komando Jihad—a group believed to be made up of Darul Islam—including two key leaders: Haji Islamail Pranoto (popularly known as Hispan), who had become close to Sungkar and Ba’asyir, and Haji Danu Mohamad Hasan. Significantly, both men were close associates of Kartosuwirjo, the founder of DI, and both spoke of setting up Islamic jemaah, or communities, along the lines of Darul Islam’s original vision. The arrests succeeded in flushing out an array of underground Islamist networks that had been brought together under the rubric of Komando Jihad. Once identified and out in the open, the security authorities moved to arrest many of the members of Komand Jihad, including Sungkar and Ba’asyir, who were detained in 1978. Sungkar and Ba’asyir were released in 1982 and subsequently enjoyed several years of active recruiting as they exploited their increased profile and the moral capital gained from having been jailed by the regime. 2004); ICG, “Indonesia Backgrounder: Jihad in Central Sulawesi”, Asia Report N°74 (3 February 2004); ICG, “Jemaah Islamiyah in South East Asia: Damaged but Still Dangerous”, Asia Report N°63 (26 August 2003); ICG, “Indonesia Backgrounder: How The Jemaah Islamiyah Terrorist Network Operates”, Asia Report N°43 (11 December 2002); ICG, “Impact Of The Bali Bombings”, Asia Briefing N°23, 24 (October 2002); ICG, “Indonesia: Resources and Conflict in Papua”, Asia Report N°39 (13 September 2002); ICG, “Al-Qaeda in Southeast Asia: The case of the ‘Ngruki Network’ in Indonesia” (Corrected on 10 January 2003), Asia Briefing N°20 (8 August 2002). 11 On Indonesia’s Hadrami community and their political affiliations, including al-Irsyad see: Natalie Mobini-Kesheh, The Hadrami Awakening: Community and Identity in the Netherlands East Indies 1900-1942 (Ithaca: Cornell Southeast Asian Program, 1993). 40
Page 1 and 2: THE COMBATING TERRORISM CENTER AT W
Page 3 and 4: Table of Contents Preface 3 The Lan
Page 5 and 6: The Landscape of Jihadism in Southe
Page 7 and 8: nationalist aims rather than a glob
Page 9 and 10: Extremist Islam in Malaysia is a re
Page 11 and 12: The first article, by Rohan Gunarat
Page 13 and 14: The Current and Emerging Extremist
Page 15 and 16: Mecca in 1979, the continuing Arab-
Page 17 and 18: answers to such questions as: Who s
Page 19 and 20: in 1999 by the son of the leader of
Page 21 and 22: Indonesian friends some of who I ca
Page 23 and 24: 2. Al-Qa’ida Although JI is clear
Page 25 and 26: In addition to the crackdown on the
Page 27 and 28: - Transcriptions of audio speeches
Page 29 and 30: that his teachers had a cut-and-pas
Page 31 and 32: The historical development of Jihad
Page 33 and 34: Ramadan fast observance, and attend
Page 35 and 36: exponentially, quickly claiming ove
Page 37 and 38: declare the Hezbollah controlled ar
Page 39: Ja’far Umar Thalib, erstwhile lea
Page 43 and 44: it made a bloody intervention in Ja
Page 45 and 46: their time learning how to shoot fi
Page 47 and 48: died in 1999, Ba’asyir lacks conv
Page 49 and 50: survey report, entitled “Attitude
Page 51 and 52: Jihadi Publishing in Indonesia Publ
Page 53 and 54: Ladin who was killed by the Saudi a
Page 55 and 56: The Influence of Transnational Jiha
Page 57 and 58: there, he met Usama bin Ladin and b
Page 59 and 60: supporters among the Muslim populat
Page 61 and 62: will guide them and admit them to P
Page 63 and 64: Yousef’s arrest in the Philippine
Page 65 and 66: RSM’s Ideology RSM’s jihadist i
Page 67 and 68: will be granted seven special favor
Page 69 and 70: ay, and in the long run, to rid the
Page 71 and 72: nature of their political goals but
Page 73 and 74: motivation. 66 Moreover, without a
Page 75 and 76: Ideology, Religion, and Mobilizatio
Page 77 and 78: degrees of autonomy despite being f
Page 79 and 80: General Wattanachai Chaaimuanwong,
Page 81 and 82: liberationist ideology are invited
Page 83 and 84: Interestingly, even when the notion
Page 85 and 86: ensure that you deal with them in a
Page 87 and 88: uncovered a controversial manuscrip
Page 89 and 90: legislative elements of the Patani
Page 91 and 92:
Buddhist colonialism supported by t
Page 93 and 94:
eligious referents to the ongoing c
Page 95 and 96:
Conclusion Given the increasingly p
Page 97 and 98:
Southeast Asia. The raw number of u
Page 99 and 100:
operating through websites. This ob
Page 101 and 102:
language jihadist websites, which h
Page 103 and 104:
sending representatives to make the
Page 105 and 106:
group named Al-Qiyadah al-Islamiyah
Page 107 and 108:
Al-Muhajirun (http://www.almuhajiru
Page 109 and 110:
other. The former are busy pursuing
Page 111 and 112:
al-Qa’ida’s High-Command, Abdal
Page 113 and 114:
on current events, new al-Qa’ida
Page 115 and 116:
Viewing the Southeast Asian jihadis
Page 117:
Germany, the United Kingdom, China,
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