Kneeling woman is brutally caned for adultery by masked sharia law enforcer in Indonesia

  • WARNING GRAPHIC CONTENT
  • Those who are sentenced to the brutal punishment are hit up to 29 times  
  • The sentence is carried out by a masked sharia enforcer in a specially built area
  • People are flogged for variety of crimes, including standing too close to partner
  • Aceh allowed to have Sharia as part of peace deal following 30 year insurgency 

Ten people have been caned for adultery in the Indonesian province of Aceh, where strict sharia law is in force.

The pictures show a man and a woman, who is in obvious distress, being led to a specially erected covered area where they are caned by a masked sharia enforcer, known as an ‘algojo’

The woman is forced to kneel before her punishment begins, which usually consists of the prisoner being hit up to 29 times for their so-called crime.

A woman is forced to kneel before being caned for adultery in the Indonesian province of Aceh

Earlier this year footage emerged of a woman collapsing in pain due to the severity of their injuries inflicted during the beatings.

The barbaric punishments, which occurred today in Banda Aceh, are the latest to emerge from the only province in the country to implement the Islamic punishment.

Despite than 90 per cent of the 255million people who live in Indonesia describing themselves as moderate Muslim, the region is allowed to retain brutal sharia punishments as part of a peace deal that ended a three decade insurgency.

A peace agreement signed in 2005 granted special autonomy to Aceh, at the northern tip of Sumatra, on condition that it remained part of the sprawling archipelago.

People are still flogged for a range of offences including gambling, drinking alcohol, gay sex or any sexual relationship outside marriage.

Back in September 2014, Aceh approved an anti-homosexuality law that can punish anyone caught having gay sex with 100 lashes.

Anybody caught engaging in consensual gay sex is punished with 100 lashes, 100 months in jail or a fine of 1,000 grams of gold.

The law also sets out punishment for sex crimes, unmarried people engaging in displays of affection, people caught found guilty of adultery.

People can be caned for something as innocent as standing too close to a partner in public or being seen alone with someone they are not married to.

Indonesia urged to end discriminatory virginity test for female security force applicants

New York based rights group Human Rights Watch (HRW) has urged President Joko “Jokowi” Widodo to order the chiefs of the National Police and Indonesian Military (TNI) to immediately ban virginity testing for female applicants, saying the practice is a form of gender based violence.

The decades old practice that includes a “two-finger” test to determine whether a female applicant’s hymen is intact was degrading and discriminatory, as well as harming women’s equal access to job opportunities, HRW women’s rights advocacy director Nisha Varia said.

“The Indonesian government’s continuing tolerance for abusive virginity tests by the security forces reflects an appalling lack of political will to protect the rights of Indonesian women,” Varia said in a statement on Wednesday.

“Indonesian women who seek to serve their country by joining the security forces shouldn’t have to subject themselves to an abusive and discriminatory virginity test,” she said.

Despite criticism from human rights campaigners, security forces continue to impose the test, classified as psychological examinations, on the grounds that the virginity test was for “mental health and morality reasons”, senior police and military officers told HRW.

All females who took part in the test told HRW that the experience of having doctors inserting two fingers into their vagina to check the level of vaginal laxity was traumatic, painful and embarrassing.

World Health Organization (WHO) guidelines issued in 2014 stated that virginity testing has no scientific validity. The discriminatory practice has also been internationally recognized as a violation of human rights.

The rights group further urged Jokowi to prohibit virginity tests by the Police and TNI, and establish an independent monitoring mechanism to ensure the two institutions comply.

By ending the practice, the Indonesian government would abide by its international human rights obligations as well as honor the goals of the International Day for the Elimination of Violence against Women, which falls on Nov. 25, HRW said.

“The Indonesian police and military cannot effectively protect all Indonesians, women and men, so long as a mindset of discrimination permeates their ranks,” Varia added. (afr/dmr)

Source: http://www.thejakartapost.com/news/2017/11/23/indonesia-urged-to-end-discriminatory-virginity-test-for-female-security-force-applicants.html

See the Small Mexican Town Embracing Islam

In Chiapas, 400 Mexicans are building a new identity by merging their indigenous practices with Islam.

In photographer Giulia Iacolutti’s native Italy, the conversation about Islam revolved around fear and terrorism, but when she arrived in Mexico, she found none of that.

In 2014, a professor introduced Iacolutti to the imam of one of the mosques popping up around Mexico City to host a growing Muslim community. For a year, she embedded herself in their homes, rituals and feasts for a project called Jannah, an Arabic word that represents paradise in Islam.

Islam came to Mexico in spurts over the past decades, with immigrants from Lebanan and Syria, and even a group of Spanish Sufi Muslims who came to convert members of the Zapatista revolutionaries in the ‘90s. It caught on quickly. The country now has around 5,270 Muslims—triple what it had 15 years ago, Iacolutti says. An Arabic teacher helps them read the Quran and a scholarship offers a chance to study at a medina in Yemen.

In Mexico, which is largely Catholic, Iacolutti found that having a belief system is more important than following a particular religion. She spoke to Catholic mothers who didn’t want their daughters to convert to Islam, but were pleased when the change inspired a more pious way of life. “In Mexico it’s better to convert to Islam than in Europe,” she says. “They don’t think of terrorists.”

 

Up: Amina stands outside of her house in Molinos de Arcos.
Down: Thirteen-year-old Yalal has a brother who is studying in Yemen on a scholarship offered to the Muslim communities in Mexico.
Photograph by Giulia Iacolutti

“They want to build identity,” Iacolutti says of the new Mexican Muslims. “What is pleasing about Islam is that it brings practical actions in daily life: You have to pray five times each day. You can’t eat pork and you can’t drink alcohol.” (Read more about progressive Muslim women)

Converts are fueling the growth in Mexico City, while high birthrates and large families spur it on in rural regions.

After a year of living with the community, Iacolutti asked for an introduction to the imams who tended to a rural community of Muslims in the southern state of Chiapas. By merging their indigenous practices with Islam, these 400 converts lived much differently than their Mexico City counterparts.

For one, they tend to blend in easily, since many indigenous women wrap their heads in scarves. “I want to speak my language, I want to put on the indigenous dress, but I also want to believe in allah,” they told Iacolutti.

But the remoteness makes it difficult to maintain important tenets of their religion. Chiapas is a poor state, and meat that has been butchered in accordance to Islam, called halal, is rare. During one holiday feast, Iacolutti watched as the community sacrificed two cows and immediately brought meat to their Christian neighbors. “One ideal of Islam is you have to help a person that is poorer than you,” she says. “It’s not important if you believe in another god—you are my neighbor and you can eat the same food.”

Iacolutti is an atheist, but she was never once asked to convert. In such a devout country, her subjects seemed unbothered by a nonbeliever in their midst. Once, in a conversation with a Muslim woman in Mexico City she felt a longing for the other’s faith. “I think you have a very rich life because you believe,” Iacolutti told her. “I don’t believe. I see you and think you have a better life.”

The woman scolded her. “You take pictures,” she replied. “Your god is photography and beauty and information. You believe in this. I believe in allah.”

Source: https://www.nationalgeographic.com/photography/proof/2017/10/muslims-mexico-indigenous-religion-islam/

Teenagers fight to end child marriage

Child marriage is still rampant in some parts of the archipelago for various reasons, from cultural beliefs to parents who still believe that marriage is an ultimate solution to the economic problem.

While in fact, child brides must sacrifice their adolescence to deal with domestic life, experiencing early pregnancy and facing other possible health problems that can put their lives at risk.

Angelina Ratu, 18, a university student from East Nusa Tenggara (NTT), said child marriage is still common in her hometown. She is one of those lucky young girls who grew up in a family that prioritizes education.

“Many young girls, especially in my area, still fall victim to child marriage. In order to at least minimize it, there must be [communal] self-awareness,” she said, adding that she actively teaches teenagers in her community about the physical and psychological risks of child marriage.

Angelina’s active involvement in advocating education and her aspiration to become a leader brought her to Jakarta to participate in the annual Sehari Jadi Menteri (Minister for a Day) event at the Women’s Empowerment and Child Protection Ministry on Oct. 11 to commemorate this year’s International Day of the Girl.

She was among 21 teenagers who passed a nationwide selection organized by PLAN International Indonesia and the ministry, and supported by UNICEF and non-governmental organization on gender equality Aliansi Aksi.

Prior the event, the 21 teenagers joined a three-day leadership training aimed at empowering them to fight child marriage in their respective communities.

Afterward, they formulated a nine-point strategy to end child marriage, one of which is asking the central government and city administrations to raise the minimum legal marriageable age for children through various regulations, including the government regulation in lieu of law (Perppu), ministerial decree (Permen) and city bylaws.

Currently, the 1974 Marriage Law includes a minimum legal marriage age of 16 years for women and 19 years for men. In some parts of Indonesia, child marriages can involve girls as young as 13 years old.

According to the Central Statistics Agency (BPS) and the Institute for Criminal Justice Reform (ICJR), there has been no significant decrease in the number of child marriages in the past eight years. Young women who wed under the age of 18 accounted for 27.4 percent of total marriages in 2008. The number decreased to 24.7 percent in 2011, but went up to 25.7 percent in 2017.

Kurnia Henderika Alberthus, a high school student who also comes from NTT, said teenagers should be empowered to have the courage to make their parents understand the importance of education. Having the audacity to have such an argument with parents, she said, was really important.

“We have to keep struggling by empowering ourselves with knowledge and tell our parents to know about the consequences [of child marriage],” she told the Post.

“If parents [believe] that education is a priority, they will encourage their children to go to school,” she said.

The 21 teenagers participating in the Minister for a Day event shared the same commitment to stopping child marriages in the country by becoming brand ambassadors in their respective provinces.

“We are proud of this event. The teens have gone through quite a long selection process. We hope you can keep your spirits high and continue your life as champions — as teenagers who pioneer the prevention of child marriage,” Lenny N. Rosalin, the Women’s Empowerment and Child Protection Ministry’s undersecretary overseeing child development, told participants.

***

Agus Dwi Hastutik

The Jakarta Post

The writer is an intern at The Jakarta Post

Sumber: http://www.thejakartapost.com/life/2017/11/09/teenagers-fight-to-end-child-marriage.html

Rebuilding ties with Islamic leaders needed for FP revitalization

 

JAKARTA, Indonesia, 27 March 2017: The active role of various elements of the society, including Islamic leaders has contributed meaningfully to Indonesia’s success in promoting family planning (FP) in the past, resulting in improved maternal and child health, better wellbeing and welfare of families and nation. Rebuilding ties with Islamic leaders is needed to revitalize FP.

 

UNFPA and the National Population and Family Planning Board (BKKN) provided support to Rumah KitaB, a foundation for Islamic research, to conduct a study on FP in Islam. The findings will be used for the development of FP advocacy, based on Islamic values, with active involvement of Islamic leaders throughout Indonesia. The study revealed opinions of prominent religious leaders in Indonesia, backed by Islamic teachings, stressing, among others, that:

– FP programme is very relevant today and need to be continued;

– FP is not a product of Western countries;

– FP does not alter/tamper with Allah’s creation; and

– FP is part of women’s right to have control over their bodies by allowing them to decide when to get pregnant and how many children to have.

 

“Hopefully, this study would assist in identifying strategies and evidence-based arguments to advocate about the importance of family planning, for the health of women and children and for a good quality of life for the family,” said UNFPA Representative Dr. Annette Sachs Robertson.

 

Head of BKKBN, Dr. Surya Chandra Surapaty, said that the country should not forget its past success as it proved that FP is essential for family resilience and contributes to building healthy and competent younger generation, which is necessary for national development.

 

For its past success in FP, Indonesia was awarded with the UN population award in 1989. However, recently, FP-related achievements, such as total fertility rate, unmet need and contraceptive prevalence rate have stagnated.

 

Population observers and activists have joined voices with BKKBN, calling on national and subnational government, civil society organizations, including Islamic leaders to renew commitment to FP and mobilize their active role for enhanced community engagement in FP.

 

Source: http://indonesia.unfpa.org/en/news/rebuilding-ties-islamic-leaders-needed-fp-revitalization

Australian Ambassador for Women and Girls Visits Indonesia

Media Release

30 October 2017

Australia’s Ambassador for Women and Girls, Dr Sharman Stone has begun her first visit to Indonesia since taking up the post earlier this year.

In Jakarta Dr Stone will meet Minister for Women’s Empowerment and Child Protection Professor Yohana Yembise, members of parliament, prominent Indonesian women business leaders, community groups and Australian alumni.

The discussions are expected to focus on health issues, support for migrant workers and empowering women in small business. During her time in Jakarta she will also visit a women’s cooperative in Tangerang which is supported by Australia through the Peduli program. The cooperative enables women to become involved in local government decision-making and assists them set up small businesses.

Dr Stone will also join ASEAN Ambassadors to discuss the role of women in enhancing regional security and prosperity.

On 1 November Dr Stone will travel to Makassar, South Sulawesi to meet with Islamic women leaders and regional government representatives.

In South Sulawesi Dr Stone will visit communities campaigning to end early and forced marriages for young girls through the Australia Indonesia Partnership for Justice’s programs. She will also meet women’s groups and local government partners working to promote women’s health services and legal recognition through identity documents – programs delivered through Empowering Indonesian Women for Poverty Reduction (MAMPU) and Governance for Growth (KOMPAK).

Australian Ambassador to Indonesia, Paul Grigson, said this week’s visit would be a valuable opportunity to discuss how Australia and Indonesia can continue to work together to help women and their families access key services and participate in the economy.

Australia works closely with the Government of Indonesia to promote women in leadership, women’s economic empowerment and ending violence against women.  Gender equality is central to economic and human development and a fundamental right. It helps to address the root causes of instability and conflict, drives economic growth, reduces poverty and builds resilience.

Source: http://indonesia.embassy.gov.au/jakt/MR17_076.html

‘Hello I Am-HIA’ Program Launched to Stop Child Marriage

Dhaka: Information Minister Hasanul Haq Inu on Thursday inaugurated ‘Hello I Am-HIA’, a four-year programme towards ending child marriage through creating a supportive social environment challenging the socio-cultural norms that endorse child marriages.

Population Services and Training Center (PSTC) has launched the programme with support from IKEA Foundation and Rutgers, and in partnership with RH Step and DSK (Dustha Shasthya Kendra). BBC Media Actions is the edutainment partner, said in a press release on Thursday.

Inaugurating the programme ‘Hello I Am-HIA’ at Hotel Lakeshore in the morning, Information Minister Hasanul Haq Inu called upon the development workers to design practical campaigns and teach the boys and girls in schools and colleges not to get married at adolescent age.

‘Being a conservative society, we do not discuss growing up and sexuality issues,’ the minister said pointing at the need for increasing awareness about rights to sexual activities which he said was also a part of human rights.

In Bangladesh, teenage pregnancy is directly related to the common practice of child marriage and social expectations to have a child soon after marriage. Child marriage and teenage pregnancy violate the rights of girls, with life threatening consequences in terms of sexual and reproductive health (SRH), compromising education and development of girls, resulting in low socioeconomic status, high levels of fertility and perpetuating the cycle of poverty and reinforcing the gendered nature of poverty, added the press release.

PSTC executive director Noor Mohammad chaired the programme which was also addressed by the first secretary of the Dutch Embassy JCL Vestjens, Rutgers representative Nathalie Kollmann, IKEA Foundation representative Nayana Chowdhury, BBC Media Action country director Richard Lace, executive director of DHK Dibalok Singha and executive director RHStep Quazi Suraiya Sultana.

Dhaka University’s associate professor of the Department of Population Sciences Md. Bellal Hossain presented the basic information of the baseline survey done in six upazilas – Gazipur Sadar, Chittagong Sadar, Mymensingh Sadar, Durgapur of Netrokona, Modhyanagar in Sunamganj, and Savar in Dhaka before launching the programme ‘Hello, I Am’.
He said that the survey found that nearly 80 per cent of girls in the project areas are married during their adolescent period.

PSTC will be using a number of strategies including edutainment to implement the programme.

______
Reference:
http://m.en.ntvbd.com/bangladesh/142999/‘Hello-I-Am-HIA’-program-launched-to-stop-child-marriage

300,000 Children Living On The Street….Until Now

Living in Mumbai we are faced with poverty all around us. It’s an inescapable part of our reality.

We have always felt a sense of helplessness towards it. We feel like we want to contribute, we want to help and do something about it but we don’t even know where to begin.

So we, a group of engineering students, decided to take this matter up and search for some answers. Every day, thousands of street children wander around the city in search for some food, clothing and shelter. We wanted to know about their lives, their stories and if there was something we could do to help. By Our Better World

The Salaam Baalak Trust is giving them a place to call their own, to get off the street and on their feet.

Reference: https://enjoythismoment.org/300000-children-living-on-the-street-until-now/

“Character Education based on Pesantren Tradition” Book Discussion with Gus Mus and Buya Husein

 “Character Education based on Pesantren Tradition” Book Discussion with Gus Mus and Buya Husein

On Tuesday, April 26, 2016, I was invited to be a resource person in “Character Education Based on Pesantren Tradition” book discussion, representing the other authors. The theme of the event was First Century Anniversary of Bahrul Ulum Madrasah and 191th Anniversary of Bahrul Ulum Pesantren, Tambak Beras, Jombang, East Java. The event was also attended by Mbah (respected) K.H. Mustafa Bisri and Mbah K.H. Husein Muhammad, all of whom are Indonesian influential figures in the field of social and religious affairs.

The book discussion was conducted by Bahrul Ulum pesantren, initiated by its kyais and students, colliding with the First Century Commemoration of Bahrul Ulum Madrasah and 191 Years of Bahr Ulum Pesantren, Tambak Beras, Jombang, to learn from the kyais’ journey within pesantren in the development of flexible and in-depth religious education in Indonesia. The religious education is based on values exemplified by the kyais and nyais, in building students’ great personality.

Hundreds of kyais and gus, and ten thousand of students from Bahrul Ulum and its surrounding pesantrens were enthusiastic attending the event. Their extraordinary enthusiasm was perceived by the committee who were really prepared and helpful, led by KH. Fadlullah Malik, M.MPd. and Dr. Muhyiddin, Deputy President of Wahab Hasbullah University. The committee had prepared four main venues of the event; Main hall in which Gus Mus, Buya Husein, and I as resource persons gathered with four hundreds participants, all of whom were kyais, nyais, and students of Wahab Hasbullah University. Meanwhile, other participants attended the event in two other large buildings and a courtyard, in which dozens of television and high-amplified sound system were placed. The participants were highly enthusiastic following the event through television screen.

Indeed, this commemoration was exceptional, and I was grateful and blessed was able to be together with Gus Mus and Buya Husein, who attracted thousands of participants in the event “Character Education based on Pesantren Tradition” book discussion, written and published by Rumah KitaB in the early 2014.

The event was officially opened by K.H. Irfan M. Sholeh, M.MPd. as the Chairman of Yayasan Pondok Pesantren Bahrul Ulum, and the opening speech was delivered by the head of committee, K.H. Fadlullah Malik, M.Hi. and Dr. Muhyiddin. During the event, the resource persons congratulated the anniversary of Bahrul Ulum.

The book discussion was moderated by Dr. Muhyiddin, as the vice president of Wahab Hasbullah University. In the introduction, the moderator stated that the Character Educationbased on Pesantren Tradition book has successfully mapped and explored pesantren’s noble traditions and reminds the education practitioners to liven up the traditions in this modern era, whose values have eroded the ‘traditional’ living values of many young people in Indonesia.

The moderator invited Ahmad Hilmi as one of the authors to speak first. The author describes the profile of Rumah KitaB organization briefly, then explained the background of the writing, the purpose of the writing, and the methodology. Character Education Based on Pesantren Tradition book is a result of field research, conducted in various schools in Indonesia. The background to the writing is the unavailability of teaching materials that focus on character education in Indonesia. On the other hand, the character development of young people is losing its ground. The number of student’s fights which cause casualties is still high, as well as hates speech through social media that are often motivated by discrimination based on ethnicity, religion, race, and class. The students are losing of the spirit of learning; they prefer to hang out until late at night rather than study, becoming drug users, etc.

This situation shows that the school has no longer served as the central place for character building. It only serves as a means of regular formal learning; it starts at 07.00 a.m. in the morning, students do homeworks and tasks, study for the national exam, then return home later in the afternoon. The important thing is GRADUATED!

It therefore is alarming as the students are only taught to answer the questions during exam, but their characters are not fostered because specific book as a medium to learn values with student-friendly methodology used a primary handbook for teachers in the classroom has not yet been provided. On the other hand, our country has an abundant of educational values that come from pesantren’s noble traditions that have not been explored.

Thus, in the early 2014, Rumah KitaB had successfully written the book, as a result of field research in various pesantrens in Indonesia. The book contains fifteen main values, adopts many poems and stories of the former kyais in pesantren, and describes the values using rich interpretations of various verses in Al-Qur’an and Hadith, concluded from readings of a number of Yellow Books. Therefore, this book can be read for students from different background and educational institutions in Indonesia. Before in Jombang, Rumah KitaB has successfully held a series of training and book discussion in many cities, involving hundreds of teachers and students who represent their respective educational institutions.

After that, the next speaker is Gus Mus, a charismatic kyai figure in Indonesia. He explained that pesantrens in the past put forward the elements of education (tarbiyah) rather than teaching (ta’lim). When this condition is reversed 180 degrees, the pesantren buildings are more luxurious and towered, but the kyais are losing their roles and ”have nothing to do”, because the existing management and organizational structure do not ensure kyai’s involvement in pesantren.

If we want to restore the dignity of pesantren back to the glorious era, today’s kyais need to strive to achieve the level of sincerity like kyais in the past, who never needed anything from the others. Gus Mus greatly appreciated the views of Buya Kyai Husein in one of his works that stated ascetic (juhud) must be encouraged for kyais in the present. However, it is too heavy to be implemented in today’s current situation that, arguably, is too extreme. We can start from the concept of ”simplicity” because simplicity would bring us to “peaceful from within” as the opposite of ”peaceful from the outside”.

According to Gus Mus, characteristic that has been missing from the preachers (mubaligh), educators, and dai now is the spirit of ad-da’wah that reassuring and refreshing. Da’wah spirit spread by the Prophet Muhammad (pbuh), Wali Songo, and Salaf scholars, is eroded by threatening and intimidating behaviors in da’wah. This kind of da’wah is not inviting, but dismissing people. Basically, there is a sharp distinction between the meaning of da’wah (invitation) and amar (command). However, nowadays the meaning of both terms is confused, so it creates an ambiguous concept.

Most kyais in the past did not know the “nationalism” term, but they acknowledged that Indonesia was their homeland, and it must be preserved and must not be destructed or colonized. Therefore, students who did not love their country will be bombarded by the advice of Mbah Wahab, Mbah Hasyim Ashari, and other kyais, who loved Indonesia with their body and soul.

According to Gus Mus, today’s serious concern is that people put forward their interests and search for the verses later. It is inversely proportional to the scientific tradition in pesantren which have responsibility until doomsday. Gus Mus Appreciating the book “Character Education Based Pesantren Tradition” that elevates the stories and inspiring stories in conveying the message, because the methods of the story was not threatening but pervasive.

On the other hand, Buya Husein emphasized on the importance of building awareness to contemplate various shortcomings and social problems that exist, as well as to contemplate the required exit strategy. Social problems are always closely linked to the failure of educational institutions in developing its students’ characters. Therefore, schools should return to its roots therefore the nobleness of the schools, as it has been successfully established in the past, can be restored in the present. Buya Hussein appreciated to the existence of Character Education Based on Pesantren Tradition to remind us the importance of values-based education that has been established by the scholars in the past. After that, Buya Hussein recited a poetry and sang Arabic poetry that rich in values.

The event was closed by a poetry recital by Gus Mus about hubb al-wathan (nationalism) titled “I Still Remember that Melody”, created by Gus Mus himself, and can be found in Character Education Based on Pesantren Tradition book page 38 – 40. In the end, an anthem titled ”Syubbanul Wathon” was sung by all participants. The song was created by Mbah Wahab Hasbullah, famous ulama from Jombang, a colleague of Mbah Hasyim Asy’ari, the founding father of NU.

Counter Narratives Against the Jihadists

THE radical jihadist movement never dies. The organization’s name changes frequently but the substance of their struggle remains: consistently, the mission to create and maintain an Islamic state, the caliphate (khilafah) and sharia law, thoroughly. This mission inevitably leads them to reject all ideas about nation-state systems and democracy by labelling them as “thâghût”, because according to the jihadists, any state that does not thoroughly appy sharia law is “thâghût”.

The early ideologues and creators of the jihadist concept, such as Abu al-A’la al-Maududi and Sayyid Qutb, used the term “jahiliyah system” for nations that do not apply sharia law. Their loyal followers refer to it as the “modern jahiliyah system”. The use of the term “thâghût” first emerged from Abdullah Azam, a conceiver and commander of the jihad in Afghanistan. The term “thâghût” is also used by people who consider themselves followers and students of this ideology in Indonesia.

The term “thâghût” that is bandied about by the jihadists is a claim with very serious consequences; not simply labelling others as kafir but also insisting on radical, revolutionary, and thorough change by all means necessary, including violence such as bombing, in the name of jihad.

They justify their actions through a hadith about the leader of the end of times. The hadith seems to give them hope to reestablish an Islamic caliphate. It is stated in the hadith that after the fall of dictatorial Muslim leaders, the caliphate ‘alâ minhâj al-nubûwwah will rule on the earth once again.

The jihadist claim about a caliphate ‘alâ minhâj al-nubûwwah drew responses from many quarters, including Islamic scholars and young leaders. On 31 July – 3 August 2016, scholars and young leaders from NU, Muhammadiyah, Nadhlatul Wathan, Mathali’ul Anwar and Al-Khairat gathered at the Hotel Rancamaya Bogor, facilitated by the Wahid Foundation (WF), to respond and create a counter narrative against the jihadists and to create a narrative of peace.

These Indonesian Islamic scholars and leaders declared that “thâghût” is all practices that exceed the limits and are substantially oppose and reject the law of Allah and His Messenger. If something does not reject the law and realized it in a substantial way, it cannot be labelled as “thâghût”. Thus, the Indonesian goverment cannot be labelled as “thâghût”, because the substance of Indonesian laws does not go against Islamic values.

The teachings of Islam, which derive from Al-Qur’an and Sunnah, give religious scholars the authority to engage in ijtihad to formulate laws that are relevant and beneficial for the nation and the state as long as they do not conflict with these two sources.

On the same note, Islam does not specify any particular system of governance and gives us the freedom to adopt any system of government as long as its substance is not contrary to the values of Islamic sharia .The attention is on substance, not form, as stated in the principle “al-‘ibrah bi al-jawhar, lâ bi al-mazhhar”.

Islamic perspective on the substance of goverment is a succession of leadership that can manage the various needs and welfare of the people. In fiqh it is stated, “Tasharruf al-imâm ‘alâ al-ra’îyyah manûth bi al-maslahah”: If there is no leader, there will be disintegration and chaos. The person chosen as leader must be someone who upholds morality and justice.

The Islamic caliphate as a system is no longer relevant and can be replaced by the nation-state system. Moreover, the caliphate system is the result of ijtihad from the past, and there is no obligation to follow such. Al-Qur’an does not explicitly mention any obligation to uphold the caliphate system; all that is mentioned is the syura system, “Wa amruhum syûrâ baynahum.”

From their claim, the jihadist movement feels that their rising strength is because they act in accordance with the Hadith stating that a caliphate ‘alâ minhâj al-nubûwwah will emerge on earth, and it is time to establish and uphold the caliphate based on this hadith. Actually, based on serious study and intensive discussion, the Indonesian Islamic scholars and young leaders concluded that there are seven versions of the hadith. In six of them, the quality of the sanad (chain of transmission) is not shahîh because the credibility of two of the narrators is questionable. Thus, there is only one shahîh hadith, and even then its contents do not describe leadership at the end of time as is found in any other hadiths.

There are many qualified shahih hadith of the Prophet whose content completely contradicts this hadith. Among these is a hadith which states that the caliphate is only valid for 30 years after the Prophet’s death. Meanwhile, the meaning of the hadith concerning leadership at the end of time is the caliphate of Umar ibn Abd al- Aziz of the Umayyad clan. Other hadiths talk about the end-time leadership, with content on the descent of Isa al-Masih and Imam Mahdi. These hadiths are predictive, and in no way constitute a command to enforce the caliphate.

Meanwhile, the phrase ‘ala minhaj al-nubûwwah means the ways undertaken by the Prophet way to substantially improve justice. According to Mulla Ali al-Qari, what is meant by ‘ala minhaj al-nubûwwah is the leadership of Isa al-Masih and Imam Mahdi (the Messiah) who will arrive at the end of time and will bring justice based on the ways and methods used by the Prophet Muhammad, not the ways proposed by the propagandists for an Islamic caliphate such as ISIS, HTI and the like.

The Indonesian Islamic scholars and youth leaders also corrected the meaning of jihad, which has been reduced by radical jihadists to mean simply qitâl (wars or killing). Citing the view on jihad from a book by Sayyid Bakr ibn al-Sayyid Muhammad Syatha al-Dimyathi, “Hâsyiyah I’ânah al-Thâlibîn Syarh Fath al-Mu’în”, jihad is not synonymous with war or killing. Jihad also means disseminating the faith, teaching the knowledge of sharia (interpretation of the Qur’an, hadith, fiqh, etc.), protecting all civilians – whether Muslims, dzimmy (non-Muslims that live peacefully) or musta’man (non-Muslims that have a peace treaty with Muslims) – from all kinds of threats and dangers, advocating kindness and prohibiting all kinds of evil, answering greetings, and promoting peace among humanity.

Given the broad range of meanings of jihad, war is not the primary objective of jihad, since jihad in the sense of qitâl (killing or war) is only a means, not an objective. The right way of jihad is without war or coercion.The objective of jihad is to achieve guidance, such as inviting humankind to follow the right path without engaging in war. This way is clearly better than going to war, so that humankind will sincerely and willingly accept God’s guidance. War as jihad should only be done in emergency situations, such as in self-defence, and is not allowed in time of peace.

Besides narrowing the meaning of jihad by identifying it with war, the radical jihadists also regularly label many of their fellow Muslims as kafir. This is ironic because kafir means an attitude of denying the divinity of Allah and rejecting everything that comes from His Messenger. And the consensus of Islamic scholars is that any person who has testified to the divinity of Allah and the prophethood of Rasulullah SAW is considered a Muslim and cannot be declared kafir. Muslims can not label other Muslims as kafir. Thus, a person who declares another Muslim a kafir, is himself a kafir.[MA]