<pre>Liberation of Abu Bakar Ba'asyir and Jokowi who Try to Play Fire


Andi Mappetahang Fatwa, or familiarly known as AM Fatwa, once told about his life while serving his sentence as a New Order political prisoner. In prison, the fatwa does not limit his association with other political prisoners. The fatwa, which at that time was classified by the security apparatus as the extreme right, continued to get along with fellow political prisoners classified as extreme left.

When receiving a cake of bolu, Fatwa divided it with Supono Marsudidjojo, Chair I of the PKI Special Bureau. Seeing the incident, a Kosgoro figure then said, “Pak Pono, it's Masyumi cake. Read the bismillah before eating. “By being frank, Supono replied,” Ah, no need. May the cake. But the Masyumi is not. “

The story from the Fatwa above shows how politicians' characters are classified as” extreme “in Indonesia. This has not yet become a benchmark for political character and politicians in Indonesia. But at least it can be used as a reference to see how the two opposing groups can compromise under one roof.


The release of Abu Bakar Ba'asyir had invited many controversies from various parties. Aged age and Ba'asyir's health conditions which have declined are considered by President Jokowi before making his free decision Ba'asyir. Yusril Ihza Mahendra who also accompanied the free Ba'asyir also emphasized with humanitarian reasons.

In the public eye, Ba'asyir does have a bad track record. Several times Ba'asyir was charged with involvement in treason and terrorism cases in several regions in Indonesia. It is of course also tarnishing the image of Islam in the eyes of the world from tolerant religions that turn into a religion of terror. The emergence of the phenomenon of Islamophobia in several regions of the world also originated from a similar case carried out by Ba'asyir.

Abdurrahman once reviewed fundamentalist groups in the book Illusions of Islamic Countries. In the book, Abdurrahman firmly stated that the Islamic struggle carried out by fundamentalist groups was actually only a jargon of a political agenda to seize power. The political ideals to be achieved by this group are the realization of a khilafah system within the country.

While carrying out the idea of ​​khilafah, this group also forbids the democratic system that they value as a product of infidelity. However, the fact that fundamentalist groups use democratic state institutions to realize their ideals is contradictory. This clash between theory and practice is certainly not a problem for them, provided that the ideals of seizing power can be achieved.

Actually, the organization of fundamentalist groups carried out in Jokowi's time deserves to be appreciated. Some powerful actors in it were also disciplined. However, the phenomenon of Ba'asyir's release and the understanding of Ba'asyir's rejection of the Pancasila pledge seemed to provide a new picture of the running of the government after the presidential election and the future of Muslims in Indonesia.

Ba'asyir was often associated with fundamental groups and terrorist networks in Indonesia, even in Southeast Asia. The influence of Ba'asyir in the group and the network is also considered to be still strong despite its old age. Some parties even commented that after Ba'asyir was free, the government could involve Ba'asyir in a terrorism prevention program.

If this is done, the government can control terrorism. Control here in the sense of overseeing the flow of funds used by fundamentalists in carrying out their actions. This is done considering that so far the fundamentalist group has never been transparent about the source of funds and the use of these funds.

Control is also in terms of the mass base and network of the group. The fundamentalist group has a typical as a group that is patron-client . One person who is the key can move everything. This can be seen for example from the glorification of Rizieq Shihab by members of the group. And the same thing can be applied to Ba'asyir.

Questions that then arise are for what interests and who is the control? And who benefits most from that control? This question was raised because the author saw the fact that in every regime there were always cases of terrorism and cases of intolerance in the name of religion. And the religious groups that most often emerge as the main actors are Islamic groups.

The basis of this thinking is that there are always benefits received by certain parties behind conflict and terrorism. In addition to political benefits, economic benefits must also be considered by the actors before carrying out the action. The Middle East region which is always filled with conflict and terror can be used as an example in this regard.

In an SBS Australia report entitled “ Inside Indonesia's War On Terror” released in November 2005, George Junus Aditjondro categorizing terrorism that occurs in Indonesia is terrorism that grows in one's own home.

This means that terrorism in Indonesia is created by people or groups in Indonesia for certain purposes. Aditjondro's statement was also reinforced by Gus Dur who said that every bomb that had to date always belonged to the government.

As a figure of the public figure and former president, Gus Dur certainly understood who had what interests and how the government was running . Gus Dur's statement was also reinforced by the finding of the ammunition box by Rev. Rinaldy Damanik which was discovered during an attack in Sepe (Poso) Village. The box has the label of the Indonesian Ministry of Defense and there are 1400 caliber rounds of ammunition.

Ba'asyir's freedom, publicly rejected Pancasila pledges, and opportunities for cooperation with the government on terrorism seem to signal the beginning of a new round of fundamental groups and terrorism in Indonesia. Whoever will be elected president, of course, the Indonesian people – especially Muslims – are very hopeful of a firm commitment to eradicating terrorists in Indonesia.

Fair and civilized humanity as a state foundation must certainly be the foundation of a person since in his mind. Humanity and civilization must be a way of life together to realize the ideals of social justice. Isn't a good goal, if cultivated in bad ways, of course it will tarnish the goodness itself?

Wallahu Allam.

This Article Was Published On : ISLAMI.CO

Translated by Google Translate


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