The second type is revolutionary or militant Islamism. This includes organizations like Jemaah Islamiyah, known in Indonesia as Laskar Jihad. They propagate violence and often interpret jihad narrowly as warfare.
The third type is social movements that are non-political or apolitical, often referred to as fundamentalist. These movements do not promote violence but emphasize foundational religious teachings. They focus on the fundamentals of faith or creed, advocating a return to the pure teachings of the Quran and Hadith. These apolitical movements are also known as puritan movements, such as the Salafi movement and the Tablighi Jamaat, which are transnational movements spreading across various countries.
Islamic movements in Indonesia are influenced by at least three forms of Islamism from the Middle East: Wahhabi Salafism, the Muslim Brotherhood, and Hizb ut-Tahrir. This influence shapes the character of their adherents, who tend to be conservative, fanatical, sectarian, exclusive, supremacist, and anti-democratic.
While often described as utopian, the ideology of Islamism attracts followers because it offers solutions to contemporary problems. However, Islamism is currently evolving, with its movements adapting to supportive contexts. This evolution has led to the emergence of Post-Islamism, which is useful for analyzing contemporary Islamic movements in Indonesia.
This theory is beneficial for analyzing Indonesia’s case, although some adjustments are necessary considering the Islamic political system in Indonesia is not as intense as in Egypt or Iran.
Post-Islamism represents a fundamental shift in the attitudes and strategies of Islamists in pursuing their mission. It is a new idea emerging after Islamism. Although it can be considered a transformation of Islamism, there are significant differences between the two. One is Post-Islamism’s more reflective approach to religiosity, contrasting with Islamism’s more radical religious tone.